Appendices to A Study of the Master UniverseAppendices to A Study of the Master UniverseA Further and More Detailed Development of Concepts of The Urantia Book Second Society Foundation After many years of dedicated study and contemplation of the Urantia Papers, William S. Sadler, Jr. wrote A Study of the Master Universe in which he developed concepts of The Urantia Book. He also wrote 31 Appendices to A Study of the Master Universe – of which 27 were completed and are contained herein. His untimely death November 22, 1963, prevented him from seeing the fruits of his labor in print, whereby he could share his deep insight with all who might be interested. No major change was made in his original work, only minor editing. CONTENTS Appendix I. Master Universe Antecedents [1] The First Universe Age [2]Appendix II. Paradise and the Master Universe [8] Space Bestowal of Paradise [9]Appendix III. Space Levels of the Master Universe [13] Definition of Space [14]Appendix IV. The Universe Ages [18] Succession and Relationships of Universe Ages [19]Appendix V. Dual-Deity in the Universe Ages [27] Dual-Deity Pioneers; Trinity Consolidates [28]Appendix VI. Total Deity in the Universe Ages [34] The Seven Levels of Total Deity Function [35]Appendix VII. Mechanisms of Experiential Growth [43] The Sources of Growth: Original, Actual, and Potential [44]Appendix VIII. Transformative Techniques [51] Creative Techniques [52]Appendix IX. The Chronology of Local Universes [60] Ultimate Physical Beginnings [61]Appendix X. The First Experiential Trinity [69] Members of the Trinity Ultimate [70]Appendix XI. The Post-Supreme Ages [77] The Grand Universe in the Third Age [78]Appendix XII. Expansion of God the Sevenfold [85] Present Constitution [86]Appendix XIII. Evolution of Universe Sons and Spirits [90] Natures of Universe Sons and Spirits [91]Appendix XIV. Expanding Influence of the Master Spirits [96] The Principle of Divergence-Convergence [97]Appendix XV. Master Architects and Transcendentalers [104] Relationships of Certain Numbers [105]Appendix XVI. Space and Mass Magnitudes of the Master Universe [113] Information Pertaining to Distances and Mass [114]Appendix XVII. Time Magnitudes of the Master Universe [121] Calculation of the Age of a very old Native of Uversa [122]Appendix XVIII. The Nature of God the Ultimate [126] Emergence of the Ultimate [127]Appendix XIX. The Second Experiential Trinity [134] Formation of the Trinity Absolute [135]Appendix XX. The Post-Ultimate Age [142] Dawn of the Final Age [143]Appendix XXI. The Concept of the Cosmos Infinite [148] The Validity of the Concept [149]Appendix XXII. Power-Personality Synthesis [154] Definition of Terms: Personality and Power [155]Appendix XXIII. The Trinity of Trinities [165] The Eternal Cycle of Deity [166]Appendix XXIV. The Third Experiential Trinity [173] The First and the Last Trinity [174]Appendix XXV. The Trinitized Nature of God the Absolute [179] The Trinitization of the Absolute [180]Appendix XXVI. Functions of the Supreme-Ultimate [184] What is the Supreme-Ultimate? [185]Appendix XXVII. Growth of the Cosmos Infinite [189] Repercussions to Supreme-Ultimate Trinitization [190] Appendix I. Master Universe AntecedentsMASTER UNIVERSE ANTECEDENTS Source Relationships in Eternity [3] The Zero Age [4] The Pre-Zero Age [5] Before Pre-Zero [6] Footnote: Reversible Sequence In Eternity [7] We tend to look at the master universe as a "going concern," as something that has been here for a long time and is going to be here for a long time. This is a very legitimate way of looking at the master universe; it is a durable creation. At its center is the stationary Isle and the universe of eternal perfection. We live on the outer edge of one of the encircling superuniverses that is slowly evolving in the direction of perfection. Out beyond us, in the outer space regions, are the new universes of the future ages – large physical creations that are being organized for the developments of the future ages. Still farther out, in the more remote regions of outer space, physical creation begins to taper off until finally there is nothing but the quietness of empty spaces in the outermost reaches of the master creation. The master universe has been here for a long time and it will be here for all future eternity, but it has not always been as large as it is now. If we could go back in time, it would shrink; there would be less of it. The farther back in time we went, the less there would be of physical matter – stars and nebulae – in the outer space regions. Finally we might go so far back in past time that we would discover there was nothing at all in outer space, nothing outside of the seven superuniverses except empty space. At that distant moment in past time even the superuniverses would be "thinned out." The stars would then be fewer in number than now. We are thinking in past time about the superuniverses of long ago, back before the beginning of any physical activities in outer space. And we could think still farther back in time. If we continue to time-travel backward in concept, the superuniverses would continue to thin out, they would continue to shrink. We could eventually think of a point in past time when there were comparatively few stars, few nebulae in the superuniverses; when there was mostly empty space. And not too far back of that point, in remote past time, there would be nothing in the superuniverse space level which, like the (then) outer space levels, would be empty of all material creations. So far, we have been traveling back in concept to a time before the beginning of the present universe age. We have gone back to a point in time the Papers describe as "near eternity" (256.3) 23:1.1 [194], and as the "dawn of time." (256.5) 23:1.3 [195] Have we gone back to a past time that is before the beginning of the whole master universe? The answer is, "No," but we have traveled all the way back to the eternal core of the master universe. We have gone back to a point in time where there was nothing but empty space in the regions outside of the central universe. (Only in those days it would not have been called the "central" universe; it would probably have been called "the" universe.") And from here on, no matter how much farther back we try to reach in concept, things would always be the same; nothing would change; always there would be Paradise at the center, with Havona encircling it. No matter how far back we go this would be unchanging; this is the eternal heart, the unbeginning core of the master universe. This is the eternal Paradise-Havona system, and it has no origin in time. The concept of the entire master universe is eternal; it is forever living in the minds of its Master Architects. These beings are superfinite, the living "blueprints" of God's whole plan for the total master creation. (351.2) 31:9.1 [196] The reality of the master universe has its roots in past eternity in the unbeginning existence of Havona. (91.6) 8:1.9 [197] Its first expression was Havona perfection in the First Universe Age. (152.1) 14:0.1 [198] Its next expression is in the Second Universe Age (the present age) when the imperfect superuniverses of time enter into relationship with the perfect central universe of eternity to constitute the grand universe of growing evolutionary perfection. (2.8) 0:1.8 [199]; (4.10) 0:2.16 [200] Its final expression concerns the now uninhabited outer universes and their future relationship with the grand universe. These mobilizing physical creations of outer space are neither inhabited nor organized; they encircle the presently inhabited and organized grand universe. (2.8) 0:1.8 [199]; (4.12) 0:2.18 [201]; Appendix III § 3, An Inventory of the Six Space Levels [16]) It is our purpose in this Appendix to examine the antecedents of the master universe. We propose to begin this examination in past time when there was nothing but empty space outside of Havona. This is Havona in the First Universe Age. If we can think back to the dawn of time, then we might try to think our way still farther back, before time itself, into past eternity. We might try to visualize conditions as they could have been "before" Havona. Such ideas "before the appearance of Havona" would not be factual realities, but they could still be valid concepts. The Papers find it useful to entertain the concept of a "time" before the existence of Havona, a "time" that would be prior to the existence of the Infinite Spirit. (91.1) 8:1.4 [202], (91.7) 8:1.10 [203] The Papers speak of this concept of such a hypothetical past moment as "the dawn of eternity." (351.4) 31:9.3 [204] If we stay with factual reality, no matter how far back in time we try to think, the innermost core of the master universe – the central and divine universe – is always there; it is eternal. (152.1) 14:0.1 [198] This pattern creation of divine perfection is just as eternal as the Infinite Spirit, the Third Person of Deity. (91.5) 8:1.8 [205] When we speak of Havona in the First Universe Age, what do we actually mean by this concept? This concept of the central universe is something quite unlike the story of Havona as told in the Papers. The Papers describe Havona in the present age, the Second Universe Age, and much has happened in Havona during this age. Suppose we examine the central creation as it once existed, in the First Universe Age. We might first consider the physical structure of the central universe, then examine the personality activities of First-Age Havona. (See also, Appendix VI § 3. Paradoxes in the Status of Havona [37].) § 1-A physical structure of first-age havona The best description of the physical structure of the central universe is given in the Papers on page 152, paragraphs 3 to 11 (152.3) 14:1.1 [206]. Here we are given a picture of Havona simplified into three major units: the Paradise satellites, the Havona circuits, and the dark gravity bodies. How do we describe these physical creations in the First Universe Age?
The material construction of these Paradise satellites is like nothing else in creation (143.2) 13:0.2 [208] The seven worlds of the Son are alike in physical nature, but each of the other 14 is unique. (ibid) This means there are 15 different kinds of materialization completely unknown to us.
This is the physical picture of First-Age Havona. As far as we are informed, the Second Universe Age has produced only one change of physical nature in Havona: in the Second Age, the power supervision of the central universe was integrated with the power supervision of the superuniverses (320.3) 29:1.3 [216]; when we compare the physical Havona of "yesterday" with the physical Havona of "today," there seems to be little change; but, when personality activities are thus compared there is much that has changed. § 1-B personality activities in first-age havona Havona in the First Age must have been a completely existential universe; it could have contained nothing of an (actual) experiential nature. As nearly as we can determine, the Seven Master Spirits were the first personalizations of experiential deity. (110.5) 10:2.7 [217] This means the Seven Master Spirits were not present in First-Age Havona; and if they were not present, then neither were all the host of creators and creatures whose origins are subsequent to the origin of the Master Spirits. With this in mind, let us explore the probable activities that may have characterized Havona in the First Universe Age:
When we examine First Age Havona we are looking at flawless existential perfection, and it is unlikely that there could have been any kind of evolutionary progression on the part of the Havona natives. (157.6) 14:4.14 [235]; (221.6) 19:6.4 [236] It seems unlikely that growth of an evolutionary nature could have appeared in Havona until well after the beginning of the Second Age, perhaps not until the actual arrival of Grandfanda. In the First Age there was no two-way progression of superuniverse ascenders and Paradise descenders in Havona. This two-way processional was started by an event that occurred sometime after the beginning of the Second Age: the arrival of Grandfanda, the first mortal ascender to reach the central creation. (270.3) 24:6.5 [237]; (291.1) 26:5.1 [238] Many personalities now active in Havona were not present in the First Universe Age. Among them are the following: Graduate Guides (271.4) 24:7.5 [239], Havona Servitals (273.11) 25:1.2 [240], secondary supernaphim (287.3) 26:2.4 [241], and tertiary supernaphim (287.6) 26:2.7 [242]. In fact, almost every type of being, about which we have been told, was missing from the seven circuits of Havona in the First Age – except the Eternals of Days and the Havona natives. In the First Universe Age, the central universe lacked those things and beings that have since been introduced as a result of its becoming a nuclear creation in relation to the seven (cytoplasmic) superuniverses. First-Age Havona had no external relationships because there was nothing but empty space external to it; it had relationships only within itself and relationships pointing inward towards Paradise. § 1-C an inventory of first-age existences We have considered in some detail the activities that were taking place in First-Age Havona. What else was in existence? Let us take inventory of everything having actual existence in the First Universe Age:
All of these realities are eternal! The Paradise Deities and Trinity, the three Absolutes, the Paradise Isle with its citizens, and Havona with its natives – all of these beings, entities, and creations are existential, and constitute the inventory of the original – the eternal core of the master universe and of Total Reality. If we were to attempt to think our way back of this, we would be departing from factual reality. Nevertheless, it would still be possible to entertain valid concepts about those things and beings that are conceptually (if not factually) antecedent to the eternal existences of the First Universe Age. § 2 source relationships in eternity There are degrees of source relationship between eternal realities that are paradoxical when viewed from our time perspective. We are prone to say, "If these eternal realities had come into existence in time, then that which is Source must be older than that which is Derived." If we could entertain the concept of a Zero Age – an age prior to the First Universe Age – then we would have a perspective from which we might attempt to analyze certain of these relationships. (The concept of a Zero Age is the concept of a state of affairs prior to the existence of the Spirit, Havona, and the Trinity.) In making a comparison of that which is Source with that which is Derived, we encounter three degrees of source relationship between eternal realities:
This line of reasoning starts with the concept of "eternal," which would be the equivalent of the First Age. It then introduces the concept of "eternaler," which would be comparable to the Zero Age. Then we have the concept of "eternalest," which would equivalate to the idea of a "pre-zero concept." And, if we can imagine a "pre-zero concept" perhaps we can think at least one step behind that idea, perhaps we can reach the concept of "before pre-zero." Let us now examine the concept of the hypothetical Zero Age, and then go back into past eternity just as far as imagination will take us. We might try to improve our concept of the Zero Age by otherwise naming it "the first pre-universe age." As we enter this hypothetical age we are leaving factual reality behind us, but we are not separating ourselves from valid concept. As we take inventory of the contents of the Zero Age, we should first make note of the absence of the Paradise Trinity, the Infinite Spirit, and the central universe. The Zero Age concept is pre-Spirit, hence pre-Havona; and, without the Spirit, there is no Trinity. In the Zero Age we find the following realities.
This, then, is the inventory of absolute realities in the Zero Age. Can we be sure, however, that no subabsolute reality is actually present in this age? This is moot. Let us look at the Zero Age a little more closely:
We might think of the Pre-Zero concept as "the second pre-universe age." In this concept we are departing still farther from factual reality. Nevertheless, let us again take inventory of what is in existence; but first, we should make note of the absence of the Eternal Son and the Isle of Paradise. In the Pre-Zero concept we find the following realities:
It is through divestment of this Absolute Personality (which becomes the Eternal Son) (109.2) 10:1.4 [253] and through union with the Son in the trinitization of the Spirit (90.3) 8:0.3 [249], that the Volitional Principle of Deity, the "existence of the possibility of self-will" (1153.2) 105:1.5 [270], becomes the Universal Father; and, in the Paradise Trinity escapes from diffusion throughout Total Deity. (6.3) 0:3.23 [271] And, by the subtraction of the Trinity from Total Deity, there is left an infinite residue as the Deity Absolute (and the Universal Absolute) of all future ages.
We should remember that this Pre-Zero concept is not a factual reality. (111.3 10:3.4 [273] Even the preceding concept of the Zero Age is not a factual reality; but both are useful thinking tools and, as such, both are valid concepts. Even a further projection of our thinking to "before Pre-Zero" could still be valid as a concept. We can take at least one more step in the exploration of the "historic past" of eternity; we can make an effort to visualize a concept that is Before Pre-Zero, a hypothetical "third pre-universe age." The Papers do provides us with such a startling point; they refer to it as the "hypothetical static moment of eternity." (1153.2) 105:1.5 [270] Here we encounter a concept that presents a state of affairs prior to the separation of the deified and the non-deified. But, even in this primal concept the Papers do not validate monism – "The doctrine that there is only one kind of substance or ultimate reality." (Webster) The Papers do not validate the concept of absolute uniformity at the very beginning of all things. The Papers insist that this concept of past-eternal reality must include the potential (the possibility for the expression) of self-will. (6.2) 0:3.22 [268]; (1152.5) 105:1.2 [274] and (1153.6) 105:2.1 [275] Before Pre-Zero we entertain a primal concept that is pre-potential — a concept of that which exists before potentials have even appeared. This must be the first level of the function of Total Deity — the static level. (2.4) 0:1.4 [276] This is the "quiet moment," the moment in which deity is "self-contained and self-existent." (ibid) The presence of the possibility of self-will at this eternally distant moment is proved by the fact that potentials were segregated and did develop out of the static condition, and by the further fact that these potentials have ever since been actualizing by associative, creative, and evolutionary techniques. But this static condition is more than a valid concept. This static condition is also a factual reality: Total Deity still continues to function on the static level. The continuing existence of the static level of Total Reality is pointed out in the Papers in the discussion of The Infinity (1154.1) 105:2.2 [277], and in the discussion of the Universal One of Infinity. (1155.4) 105:2.11 [278] Therefore, at the conclusion of our analysis of past eternity we encounter more than valid concept, we encounter factual reality: The past-eternal is also the present-eternal, and the present-eternal is also the future-eternal. § 6 footnote: reversible sequence in eternity In our exploration of the antecedents of the master universe we have followed the conventional sequence of events that is several times presented in the Papers. (6.2) 0:3.22 [268]; (1154.2) 105:2.3 [279] In this narrative the pre-Father emerges from the Absolute, leaving as residue the Unqualified Absolute, and then unifies the emerged presence of Total Deity (Qualified Absolute) with the Unqualified by the action of the Universal Absolute. The pre-Father then gives dual expression to Paradise and the Eternal Son; and now as the Father, joins with the Son to trinitize the Spirit; unites with the Son and the Spirit as the Trinity; and replaces his former presence in Total Deity with the presence of the Paradise Trinity. This sequence of events starts with the Absolutes of Potentiality – Deity (Qualified), Universal, and Unqualified – and leads to the appearance of the Absolutes of Actuality – the Son, Paradise, and the Spirit. But this sequence could be reversed. If we draw upon two other sources in the Papers (13.6) 0:11.1 [280]; (15.7) 0:12.1 [281], it is possible to tell the entire story in reverse – except that God remains as the First Cause in both of the narratives. As an illustration of the reversibility of sequence in eternity relationships, it will be profitable to narrate this contrastive story. An alternate story of origins. This narrative begins with a consideration of the inevitability of Paradise Trinity. (15.7) 0:12.1 [281] The Trinity is believed to be inescapable when the Universal Father elects to express himself in two original phases – personal and non-personal – and when he then elects to cause these two actualized realities to be co-ordinated by mind. This sequence of events starts with God as the original reality, then portrays the Eternal Son and the Isle of Paradise – personal and non-personal reality – as appearing in step two. We are informed elsewhere (127.1 11:9.3 [252] that the Father's expression of his spiritual self in the Eternal Son is complemented by the revelation of his non-personal self in the eternal Isle. So far in our story we have passed through two stages: In the first stage, we have the concept of God as a solitary being; in the second stage, he has achieved a dual and opposite expression of himself. He has expressed himself spiritually and personally in the Son and has expressed himself non-spiritually and non-personally in Paradise. No wonder it is impossible to tell the difference between the spirit of the Son and the energy of Paradise, except by giving them different names. (471.3) 42:2.19 [282] Both come from too near the Source of all Reality to be otherwise distinguishable. (638.3) 56:1.5 [283] In the third step of this unfolding sequence of events, God chooses to co-ordinate the dual realities of the personal and the non-personal by mind. (15.7) 0:12.1 [281]; (638.4) 56:1.6 [284] This brings into existence the God of Mind, the Infinite Spirit. This third step, the appearance of the Infinite Spirit and the eventuation of the Paradise Trinity, leads immediately to the fourth: the appearance of Havona. Here we have a story of the origins of Reality that starts with actualities and proceeds to the full appearance of Deity, Paradise, Trinity, and Havona, without any consideration (so far) of potentialities. Going back to the sequence suggested in the Papers (13.6) 0:11.1 [280], we find these events are recapitulated as follows: God expresses himself jointly with the Son, through the God of Action (the Infinite Spirit) in the production of the central universe. And, having done this, God then separates ". . . his Havona presence from the potentials of infinity." At this moment, at this dawning of the First Universe Age, God has expressed himself (with his Son and through their Spirit) in Havona; outside of Havona, God has not yet expressed himself. Concerning his presence outside of Havona, God proceeds to conceal his non-spiritual potential (via Paradise) in the space presence of the Unqualified Absolute. At the same time, he enshrouds his unrevealed divinity potential (via the Eternal Son?) in the Deity Absolute. He then unifies these two Absolutes in and by the Universal Absolute. But the Universal Absolute is something more than the unifier of the Deity and the Unqualified Absolutes: God has also hidden something of himself in this Absolute, for we are instructed (ibid) that ". . . the Universal Absolute [is] the unrevealed infinity-unity of the Paradise Father." (It is the writer's personal belief that the Infinite (6.4) 0:3.24 [285] is cosmically concealed and divinely hidden behind the presence and the function of the Universal Absolute.) Now we have told the story of the beginning of all things in reverse, and it still makes good sense. We have established the fact that the story of the Origin of Reality can be told by starting with Potentials and ending with Actuals, or it can be told just as well by starting with Actuals and ending with Potentials. But there could hardly be any factual "time sequence" in either of these narratives, and this must be why the story can be told in either sequence and still make sense. There may be "concept sequence" but there could hardly be "factual sequence" in the story of unfolding of evens in past eternity. Appendix II. Paradise and the Master UniversePARADISE AND THE MASTER UNIVERSE Space Bestowal of Paradise [9] Paradise Bestowal of Space Potency [10] Time Bestowals of Paradise [11] Paradise Magnitudes [12] No study of the master universe can proceed very far without taking the Isle of Paradise into consideration. As the dwelling place of the eternal God (118.1) 11:0.1 [286], Paradise seems to be quite comprehensible; as one of the Seven Absolutes of Infinity (5.1) 0:3.2 [256], it is not. The eternal Isle is one of the most mysterious of these Seven Absolutes. Perhaps this is because it is one of the four not-personal Absolutes, one of the two non-deity absolutes. (127.2 11:9.4 [287]. The eternal Isle seems to be the Absolute Machine which God built for the same reasons that man builds a machine – to perform certain repetitive functions and operations – (483.1) 42:12.1 [288] but the Paradise Machine is in some manner a knowing machine; it is a machine with awareness. (127.2) 11:9.4 [287] The mystery of Paradise is heightened by its isolation. As the Papers put it (7.11) 0:4.13 [289], the central Isle "is unique, exclusive, and isolated." It "represents nothing" and there is nothing in the universes that is representative of Paradise. (ibid) It is a unique reality that is not a force, neither is it a presence, "it is just Paradise." (ibid) This complete isolation of Paradise seems to come about as a result of a deliberate choice on God's part. The thee Absolutes of Potentiality are as one in the presence of the Universal Absolute (15.5) 0:11.15 [260], and the three Persons of Deity are one in the Paradise Trinity (112.5) 10:4.2 [290], but Paradise has no such association. The solution of the problem presented by the complete isolation of Paradise is a matter which God appears to have presented to the experiential deities for resolution. (See Appendix XXII § 2, Why Does Power-Personality Synthesis Take Place? [156]) The Paradise-Havona System. In the previous Appendix we took Paradise more or less for granted as the center of the eternal core of the master creation. This is a convenient concept and the Papers use it when speaking of "The Paradise-Havona System." (129.9 12:1.11 [291] This is the existential, unbeginning, and perfect core of all creation. All subsequent creation is post-Havona, has an origin in time, and is experiential in nature. Only Paradise and Havona are past-eternal materializations, but there is a difference between the eternity status of Paradise and the eternity status of Havona. As is the case with the Eternal Son in relation to the Infinite Spirit, Paradise is "more eternal" than Havona. The Spirit and Havona are equally eternal, but (in a certain source-sense) Paradise and the Son are "eternaler." (Appendix I § 2, Source Relationships in Eternity [3].) Havona (like Paradise) differs from all the post-Havona creations in its relationship to time; it has no time-origin, all subsequent creations do. But Havona does not differ from the post-Havona creations in its relationship to space; the central, super, and outer universes are all in space. This is where Paradise is unique: the twelve physical circuits of Havona, and all extra-Havona universes, are in space (143.1) 13:0.1 [207]; (152.3) 14:1.1 [206], but Paradise is not. (120.2) 11:2.10 [292] The isolation of Paradise. Paradise is not actually a part of the master universe (126.7 11:9.2 [293]; it is pre-master universe. Paradise is conceptually in existence "before" Havona in a hypothetical Zero Age, and no part of the master universe is in existence when we think of such a Zero Age. (Appendix 1 § 3 [4]) The master universe has its beginnings in the dawn of the First universe Age, and this is the age of Havona. Paradise as a nucleus. Our study of the master universe introduces the idea of a nuclear universe, a universe that functions in a nuclear manner in relation to surrounding (cytoplasmic) creations. (Chapter IV) Havona seems to have this relationship to the seven superuniverses. Perhaps Paradise could be thought of as pre-nuclear, perhaps we could regard it as the nucleus of nucleuses. This is debatable, but in one sense the eternal Isle does appear to be a true nucleus. It does appear to be the actual nucleus of the midspace (not-space) zones, for they are described as "a relative extension of Paradise." Paradise is totally motionless, and these zones are relatively motionless. (124.3 11:7.2 [294] These are the zones that eventually surround and finally encapsulate all space. (ibid) Paradise as a source. Paradise is not a part of the universes, it is the source of their non-spiritual and non-mindal realities. Paradise is the source of space within which all creation takes place, and the source of that potency in space from which all materialization is derived. Paradise is the source of time, by virtue of which motion is related to space and sequence becomes comprehensible to finite beings. § 1 space bestowal of paradise Space certainly seems to be the most fundamental prerequisite to physical creation. We are informed all space comes from Paradise. Consider the following statements made concerning the origin and nature of space:
What can be logically deduced from these statements? We advance the idea that there was no space in fact before the times of Havona, back in the hypothetical Zero Age. The concept of space (and of time, too, for that matter) may have existed in the Zero Age in the minds of the Architects of the Master Universe. (Appendix I § 3 [4]) We advance the thought that space appears in the "dawn of eternity" along with the appearance of the central universe. Prior to this event, it seems reasonable to believe that the regions outside of Paradise were occupied by (not-space) midspace. The emergence of space could be likened to an invasion of midspace which was caused by an action of the Paradise Isle. We suggest that this emergence of space took place at the same moment as the appearance of the central universe. (For further information of the nature of space, see Appendix III § 1, Definition of Space [14]. For a consideration of the problem presented by the concept of limited space and a potentially limitless creation, see Appendix XXI § 3, The Problem of Space and Infinity [151].) § 2 the paradise bestowal of space potency When Paradise bestows space it does not stop with this action, it puts something into space. At the moment of the dawn of the First Universe Age, at the moment of the appearance of Havona, Paradise gives expression to the full potential of that which has, is, and will become, the material substance of all universes. (123.2) 11:5.9 [301] This expression is an "eternity event." (637.3) 56:1.1 [302] By the term "eternity event" we understand that it is not a continuing process; it happens just once. This means that this bestowal of the potential of the "stuff" of the universes of the past-present-future must be an unlimited bestowal. What was the nature of this endowment? First of all, it must have been preceded by the appearance of space, and we know that space also is a bestowal of Paradise. (124.5) 11:7.4 [295] Given the existence of space, then we may conceive of this endowment as consisting of a certain potency (a potential) with which the whole volume of space was charged – hence the term, "space potency." (469.3) 42:2.3 [303] This potency-in-space passed from the Paradise Source to the control and custody of the Unqualified Absolute, whose functional presence pervades all (universe) space. (126.4) 11:8.8 [304] The Unqualified Absolute receives this space-charge of the potential of all the then uncreated universes of the eternal future and evermore acts as its custodian in fact, its controller in space, and its revealer in time. The Unqualified Absolute is present in the Zero Age, but if there is no space this Absolute could hardly have a space presence. Neither could this Absolute have had a function in relation to space potency prior to the Paradise bestowal of his "stuff" of the (then) uncreated universes. The transition from the Zero Age to the First Age could hardly have any effect on the nature of the Unqualified, but it certainly does modify the functions of this Absolute. We are informed that the Unqualified Absolute is "functionally limited to space." (133.4) 12:4.2 [305] This must refer to pervaded (universe) space and to the regulatory function in relation to space potency. (469.3) 42:2.3 [303] We are further informed that this unconditioned Absolute is the "all-efficient mechanizer" of all universes of the past, present, and future. (14.2) 0:11.4 [306] We deduce that this means some kind of overcontrol that utterly ignores time, that acts in terms of the unlimited past-future in relation to any present moment; this would suggest a pure-eternity reaction to any event of time. Influence of the Deity Absolute. Much as the Unqualified Absolute is the mechanizer of the (past-present-future) universes, so is the Deity Absolute described as the "all-powerful activator" of these creations. (ibid) It is difficult to imagine just how this is done because the Deity Absolute does not have a space presence, just a universal presence. (137.3) 12:6.13 [307] Possibly this relationship takes place through the connective presence of the Universal Absolute. In any event, we seem to have two actions that are tension producing: mechanization and activation, and we are informed (14.8) 0:11.10 [272] that the Universal Absolute is concerned in the resolution of all such tensions. Influence of the Conjoint Actor. The Infinite Spirit may have activated the bestowal of space potency. We advance the concept that the bestowal of space and space potency may be a repercussion in the Paradise Isle to the eternity appearance of the Infinite Spirit. We are instructed that the Infinite Spirit does activate the Isle of Paradise (101.8) 9:3.8 [308], and the Conjoint Actor pervades all space. (98.5) 9:0.5 [309] We are further informed he probably initiates motion in space. (133.5) 12:4.3 [310] These statements suggest the bestowal of both space and space potency by Paradise could be related to the eternity appearance of the Infinite Spirit at the beginning of the First Universe Age. (For a discussion of the manner in which space potency is dislodged from the grasp of the Unqualified Absolute in connection with the evolution of local universes, see Appendix IX, § 1–3 [61]) The materialization of Havona. Did triata, which constitutes the physical structure of the billion worlds of Havona (470.7) 42:2.6 [311]; (154.4) 14:2.2 [312] emerge into actuality as a direct Paradise bestowal? or did it pass through some pontential stage which involved the Unqualified Absolute? This same question could be asked concerning the 21 satellites of Paradise, since each group of seven worlds is "differently eternalized." (143.2) 13:0.2 [208] The question could be repeated with regard to the dark gravity bodies that encircle Havona. (153.5) 14:1.14 [214] But we do not have the answers to these questions. § 3 time bestowals of paradise The master universe is a creation of time and space (and of transcended time and space). We are not informed concerning the origin of transcended-time (super-time) but we are instructed that time proper is something that is derived from Paradise. Time is another quality of reality that relates Paradise to the master creation. Concerning time, and its bestowal by Paradise, the Papers inform us as follows:
We do not know whether this statement concerning the reckoning of time in Havona applies to the original (eternal and existential) universe in the First Age, or whether it is a feature of Havona life that characterizes the central universe in the Second Age. It could have applied to the First Age, because the spheres of Havona are moving in space around Paradise. It could also have applied to life in Havona, because even in First-Age Havona finite beings were present. (157.3) 14:4.11 [315]; (1158.6) 105:5.6 [316]; (1159.4) 105:6.4 [317]
We may deduce from these statements that sequence may be independent of time, that temporal sequence is a derivative of the (indirect) bestowal of time by Paradise. Like space, time comes from Paradise without conditioning its Source. We know that the Paradise Citizens are conscious of "nontime sequence" (120.3) 11:2.11 [265], but the consciousness of temporal sequence is (and has been?) a normal part of the consciousness of certain beings native to Havona. We may be sure that Havona, in the present age, is a "temporal universe;" at least this is true of all finite levels of functional reality in the central creation. But, after all this discussion and analysis it is still not too clear as to how the Isle of Paradise "bestows time." Just how big is Paradise? We do not know. The Papers give us its relative dimensions (119.3) 11:2.2 [320], but not its actual dimensions. It is spoken of as ". . . the most gigantic . . . body . . . in all the master universe." (118.1) 11:0.1 [286] Is there any way that we can develop a feeling for the general magnitude of the central Isle? Fortunately, the Papers do provide us with the necessary data. In the last paragraph of page 120 (120.6) 11:3.3 [321], and the first paragraph of page 121, the Papers give a description of the numerical organization of a very small portion of the area that is set aside for residential use on Upper Paradise. If we explore the statements that are made in this connection, and if we reduce them to mathematics, the results will be somewhat shocking. Let us accordingly examine these statements:
Each residential unit in the second zone is suitable for the use of one billion working groups. We do not know how many persons make up such a group but we would guess that there might be one thousand – this is standard for a finaliter company. Now, a billion is a large number, and we will soon be working with much larger ones, so it will be helpful to express these large numbers in terms of exponents of ten. It will be recalled that 103 means 10 × 10 × 10 which is equal to 1,000. In the same manner, 106 (ten multiplied by itself six times) equals 1 million, and we can write 109 for 1 billion. We can now express the basic residential unit as:
We are next told that 1,000 (103) units are grouped together to make up a division. We can express the composition of such a division as follows:
We are then informed that 100,000 – 105 – divisions constitute the next highest grouping, which is called a congregation. This relationship can be expressed in the following ways:
Then we are informed that 10 million – 107 – congregations make up an assembly and that one billion – 109 – of these assemblies constitute a grand unit. We can express these two relationships as follows:
If we go back to review these operations it will be observed that we are dealing with a uniform rate of accelerating increase, an increase that augments by a factor of one hundred – 102 – for each step. This increase can be tabulated:
Because the numbers that we are beginning to deal with are becoming so very large it will be convenient, from here on, to write them as exponents of ten. The last residential grouping that we computed was a "grand unit." We will repeat the calculation of the First Grand Unit and then go on to develop each of the succeeding Grand Units, from the first to the seventh, by applying the standard rate of accelerating increase:
This tabulation gives a picture of the construction of one of the sevenfold residential groupings – the Grand Units. This is the first such sevenfold grouping of residential units. There are six more such groupings: master units, superior units, supersuperior units, celestial units, supercelestial units, and supreme units. Each of these groupings of residential units similarly unfolds through seven steps. This seven-step expansion is set forth on the summary facing this page. The numbers tabulated on this summary are all exponents of ten. The last number that appears in this summary is 102817 which is the shortest way of writing a number that would be otherwise written as ten, followed by 2,816 zeros. This is the number of working groups – 102817 – that can be accommodated in the largest single unit provided for residential purposes in the second concentric residential zone in the Holy Area of Upper Paradise. This is the residential space provided by one "seventh-order supreme unit." We are not told how many such units have been provided in this second concentric zone, but we are informed that the present residential provisions, in total, make use of considerably less than one percent of the area available in the second concentric zone. There are seven concentric residential zones in the Holy Area of Upper Paradise. We are informed as to the present utilization of the two innermost zones and we can speculate concerning the possible assignment of the remaining five. The first and second zones are concerned with the Paradise residents from the present grand universe. It would appear logical to assume that the next four zones would be held in reserve for the future natives of the four outer space levels. If this is the case, then we have accounted for six of the seven concentric residential zones. It is likely that the seventh zone is for citizens of the Cosmos Infinite. If these conjectures have any validity, then it is possible to apply our estimates concerning the size of the space levels of the master universe to give a clue as to the relative sizes of the seven concentric residential zones. It is not unreasonable to assume that each of these zones might have a magnitude of size that would be proportional to the space magnitude of the related space level. In Appendix XVI § 6 [120], we worked out the proportions of the master-universe space levels as follows:
If we were to apply these relationships to the residential zones then we would assign the size-value of "one" to the first two zones, taken together; the sixth zone would be 100 million times this size. In our calculation of the relative dimensions of the grand universe in comparison to the Quartan Space Level this worked out as the relationship of "one inch" to "sixteen-hundred miles." This would be symbolic of the comparative relationship of the total width of the first and second zones together, in comparison with the width of the sixth zone. This "one inch" is the total width of the first and the second residential zones, and the largest single residential unit in the second zone alone will accommodate 102817 working groups. We do not know how many more such units there may be, but we do know that less than one percent of this zone is being used! We can make something of a comparison of the combined first and second zones with the sixth, but we have no basis whatsoever for making any comparisons with the seventh zone. We must face the possibility that there may be a basic error in making such comparisons of Paradise residential zones with master-universe space levels. The space levels are properly measured in terms of distance – space distance – miles, light-years, and parsecs. But Paradise is not in space. (120.2) 11:2.10 [292] Paradise areas, being absolute, are useful in many ways beyond our understanding. We are informed that the concept of distance has real meaning when applied to different locations on the central Isle. But this is "absolute distance," and absolute distance must be nonspatial distance. (120.3) 11:2.1 [322] Nevertheless, these labored calculations should give us a deeper feeling for the statement with which this section was introduced: Paradise is ". . . the most gigantic . . . body . . . in all the master universe." (118.1) 11:0.1 [286] Appendix III. Space Levels of the Master UniverseSPACE LEVELS OF THE MASTER UNIVERSE Definition of Space [14] An Inventory of the Six Space Levels [16] Footnote: Paradoxes in Cosmology [17] We are informed all space comes from Paradise (124.5) 11:7.4 [295], that there are two kinds of space, and these two kinds of space are separated from each other by something celled "midspace." This is something we can think of as "not-space." Both kinds of space are completely surrounded and enclosed, encapsulated, by this "not-space." (124.2) 11:7.1 [266] In our study of the master universe, we are not at all concerned with one of the two kinds of space. The kind of space in which we have no interest is called "unpervaded space." It extends above and below the Isle of Paradise and is not pervaded by (does not contain) anything we know about. So far as we are informed, it is empty space. (123.5) 11:6.3 [323] The kind of space that does concern us in this study is called "pervaded space." This kind of space extends horizontally outward from Paradise. (124.5) 11:7.4 [295] All of the master universe is coming into existence in this kind of space. This space is pervaded by the space potency that Paradise bestowed and which the Unqualified Absolute received and from which all material creation is being derived. (Appendix II § 2, Paradise Bestowal of Space Potency [10].) From here on, in our study we will completely ignore "unpervaded space." Our study of the master universe is concerned only with "pervaded space." When we use the word "space" we mean only "pervaded space." We are used to thinking about space as something negative, as the absence of mass and energy. The Papers present the concept of space as something positive, as something that is very real. Perhaps this difference can be illustrated by stating, and then by rephrasing, a physical law with which we are familiar: "The drawing power of gravity diminishes as of the square of the distance traversed." In this statement, the function of space is muffled and obscured by the word "distance." But this physical law could be rephrased as follows: "Space is a positive reality that so acts upon the drawing power of (linear) gravity as to cause this drawing power to diminish as of the square of the distance traversed." This is the same statement, but it emphasizes the active and positive reality of space itself. What do the Papers have to say about space? What are its various functions and properties? Before we take inventory of the space levels of the master universe, we should consider the nature of space itself:
Space, then, is a condition of seeming emptiness in Reality; a condition that is favorable to motion, and one which requires motion. It stands in contrast to that which is not-space (midspace), one which is resistant to motion. Space has limits in all direction; these limits are reached whenever space gives way to midspace. (For further discussion of the origin and nature of space, see Appendix II § 1, Space Bestowals of Paradise [9]. For a discussion of the problem of space-limits in relation to the possible limitless expansion of the universe, see Appendix XXI § 3, The Problem of Space and Infinity [151].) § 2 space boundaries and the six space levels The entire space of the present and the projected master universe is internally subdivided into six major divisions. These are the six space levels. Each of them has two names (129.1) 12:1.3 [326]; (351.4) 31:9.3 [204] that are used rather interchangeably:
Each of these space levels is an elliptical zone of "lessened resistance to motion," and each is horizontally separated from adjacent space levels by "zones of relative quiescence." (128.5) 12:1.2 [327] Since each space level is also ". . . bounded above and below by the midspace zones of quiescence . . ." (125.1) 11:7.7 [300], it follows that a space level is something like an elliptical tube that is favorable to motion and which is ". . . surrounded on all sides by relative motionlessness." (125.2) 11:7.8 [328] Each space level favors motion in a given direction around Paradise – clockwise or counterclockwise. (125.3) 11:7.9 [329] These favored directions alternate. Havona revolves clockwise (152.5) 14:1.3 [330]; the superuniverses revolve counterclockwise (134.4) 12:4.15 [331]; the Primary Space Level revolves clockwise (ibid); and so on. There is a reason for this alternating directional flow of movement in each space level. There is also a reason for the organization of (master universe) space into the six space levels. Such alternating movements and such an organization of space permits the exercise of control over excessive gravity-pressures and mass-velocities. (125.3) 11:7.9 [329] This is an equalizing function performed by the Universal Absolute (134.5) 12:4.16 [332], the source of compensatory motion (133.14) 12:4.11 [333]: motion designed to equalize all tensions that have been caused by other motions. (133.7) 12:4.5 [334] The boundaries of space. Space has boundaries in all directions – inner and outer, upper and nether – as well as having internal zones of relative quiet in between the space levels. These bounds are given as follows:
Concerning total space, space inside the master universe and all space external to the master universe, we are further informed:
This gives us a picture of the whole of space. It has limits, but the exact whereabouts of its outer limit is not known. It is the arena in which the entire master universe is being created, and it extends for an unknown distance on beyond the outer periphery of the master creation. Total space is pervaded by the Conjoint Actor and by the Unqualified Absolute. § 3 an inventory of the six space levels Perhaps the most unifying characteristic of the six space levels of the master universe is the emerging presence of God the Ultimate. Concerning this presence we are informed:
Much as the space presence of a Creative Spirit defines a local universe (455.1) 41:0.1 [339], so does the space presence of the emerging Ultimate define the master universe. Where the Ultimate is (or will be) present, that is the master universe; that which is outside of this presence is also outside of the master universe. The Isle of Paradise. The central Isle is the one material thing that is of concern to us and that is not in space. (124.2) 11:7.1 [266] Everything else of a material nature that is of concern to us is in space. The super-administration of the Architects of the Master Universe starts on Paradise and extends from the eternal Isle to the limits of the outermost space level. One Master Architect is assigned to the co-ordination of Paradise affairs. (351.4) 31:9.3 [204] Let us explore the master creation, starting at Peripheral Paradise and proceeding outward. As we move horizontally away from the periphery of Paradise, we are in midspace, for space itself does not actually touch the central Isle. (124.2) 11:7.1 [266] We would still be in the near-regions of Paradise, however, when we entered the inner margin of actual space. This would mark our entrance into the Havona space level. § 3-A the havona space level, the central universe Havona is the divine universe of original perfection that eternally circles the motionless Isle of Paradise at the center of all things. It is an eternal universe, of origin in the Paradise Trinity. (157.2) 14:4.10 [231]
The dark gravity bodies at peripheral Havona constitute the outermost two circuits of the central creation. (152.7) 14:1.5 [341] The Papers comment on them as follows:
§ 3-B the superuniverse space level, the seven superuniverses The seven superuniverses encircle the central universe. They are very ancient, having existed from "near eternity" (164.2) 15:0.2 [344], but they do have an origin in time. Each superuniverse is isolated from the others (179.10) 15:10.23 [345]; these are evolutionary universes.
Orvonton is roughly identifiable with what our astronomers call the Milky Way. (167.17) 15:3.1 [350] Like the other superuniverses, ours is subdivided for administrative purposes into 10 major sectors, of which eight have been identified by our astronomers. (167.20) 15:3.4 [351] Each major sector is, in turn, subdivided into 100 minor sectors (166.6) 15:2.7 [352], and the center of our minor sector (around which its component parts revolve) is situated in what our astronomers call "the star cloud of Sagittarius." (168.1) 15:3.5 [353] Nebadon, our local universe, is one of 100 such creations that comprise a minor sector of a superuniverse. (166.6) 15:2.7 [352] A local universe is administratively subdivided into 100 Constellations and 10,000 Local Systems. It is designed to have 10 million inhabited worlds. (167.10) 15:2.19 [354]
While there are four distinct and separate outer space levels, the Papers often deal with them as though they were a single unit. Section 2 of Paper 12 (130.3) 12:2.1 [356] gives a general picture of these outer regions. At the present time they are unorganized and uninhabited. It is believed that the finaliters are destined to serve in these outer domains. (353.6) 31:10.10 [357] The sometime organization of these outer creations will inaugurate the transcendental approach to Paradise Deity – the absonite quest to find God as ultimate. (12.3) 0:8.12 [358] The Papers make two general statements concerning mass materialization in the outer space levels:
We advance the opinion that both statements refer to the same materialization of mass, that the 375 million galaxies are being organized into the 70,000 aggregations of mass, and all of this is taking place in the Primary Space Level. It is not likely that our astronomers would ever be able to see all the way across the Primary Space Level and into the Secondary Level, for the Primary Space Level is probably all of 50 million light-years across. We cannot even see all the way across the superuniverse of Orvonton and this is only one-half million light-years. This is because our astronomic vision is blanketed by space dust, cosmic fog – something that is absent from the quiet zone that separates us from the first outer space level. § 3-D the first outer-space level, the primary space level This is the space level most suited to our astronomic study. We are now on the outer edge of Orvonton (359.8) 32:2.11 [355], so we cannot be too far away from the quiet zone that is free from space dust and that gives us such a good view of the Primary Space Level. Concerning this domain, the Papers state:
If this energy activity grows in intensity for "over 25 million light-years," then it is likely that it would diminish in activity for another 25 million light-years. If this is the case, then the Primary Space Level is 50 million light-years across. This is 100 times the width of the superuniverse space level.
The first outer space level is now in process of physical mobilization; it is "winding up." Already it is 10,000 times as massive as are the seven superuniverses. How much more massive will it be when its physical organization is beginning to reach maturity? § 3-E the second outer space level, the secondary space level We are told less about this space level than the previous one. And, as we have noted, it is unlikely that our astronomers will ever be able to see the physical creations in the Secondary Level; there is too much cosmic fog in between.
If the now-incomplete mass materializations in the Primary Level are more than 10,000 times as massive as the superuniverses, and if the Secondary Level is the scene of "still greater physical activities," then just how massive are these now-organizing universes going to be? § 3-F the third outer space level, the tertiary space level As we proceed through outer space, the Papers have less and less to tell us concerning these increasingly remote regions. Concerning the Tertiary Space Level, the Papers make only two statements:
Something is beginning to happen there. Energy is becoming sufficiently emergent to be able to disclose a directional trend of motion. § 3-G the fourth outer space level, the quartan space level Concerning the activities of this space level we have the least information of all. The Papers refer to it only twice:
We deduce that the Quartan Space Level is totally dormant so far as any physical activities are concerned. This completes our exploration of the six space levels of the master universe. We have proceeded from the periphery of Paradise to the inner margins of space, have conceptually traversed all six of the space levels, and have finally reached the outer edge of the last one. If we pause in concept at this periphery of the Quartan Space Level and "look" outward, we would see empty space reaching on and on and on. We would be looking outside of the master universe! The plans and the super-administration of the Master Architects ends at the boundary of the last level. It is believed these absonite universe planners have an understanding of the relationship of the total master universe to something larger – something external to it. (1169.6) 106:7.7 [366] § 4 footnote: paradoxes in cosmologies The informed reader cannot help but be impressed by a very significant omission in the Papers. This omission concerns their studied ignoring of the entire concept of relativity. The authors of the Papers carefully present the geography of the master universe in terms of Newtonian concepts that have long since broken down when applied to the larger astronomic universe. This is such an obvious and such a deliberate act of omission that there must be some very good reason behind it. We can perceive two possible reasons for this obvious avoidance of any mention of the concepts of relativity:
And, of course, there is always the possibility that both of these reasons may have contributed to the choice to avoid any mention of relativity in the Papers. There is the further possibility that neither reason applies. (It is the writer's personal opinion that the two reasons cited above do explain why no mention of relativity is to be found in the Papers.) Could it be that any comprehensible presentation of cosmology is going to involve distortions of fact, and that the Newtonian presentation results in a lesser distortion than a presentation in terms of Einstein's relativity? Suppose we briefly examine the successive cosmographies that occidental civilizations have devised and consider the distortions of fact which they have encompassed and which they have successfully rationalized. Including the concepts presented in the Papers, there seem to have been four major cosmographies: geocentric, heliocentric, non-centric, and Paradise-centric. Stated otherwise, man's cosmographies have been devised first, as centered around our world; second, as centered around our sun; third, as having no center; and fourth, as centering around the motionless Isle of Paradise. Let us examine these four cosmographical conceptions:
It may be that, in the largest sense, the Newtonian concept of universe with a center offers less distortion of fact than the Einsteinian conception of no center. Appendix IV. The Universe AgesTHE UNIVERSE AGES Succession and Relationships of Universe Ages [19] Experiential Deity in Successive Ages [20] God the Sevenfold in Successive Ages [21] Havona — Yesterday, Today, And Tomorrow [22] The Superuniverses in Successive Ages [23] Local Universes in Successive Ages [24] Trinitized (And Trinity-Embraced) Beings [25] Finaliters in Successive Ages [26] The Papers inform us that time and space are associated as a mechanism of the master universe. ( 1303.2) 118:9.1 [319]) The major space divisions of the master creation are the six space levels. (Appendix III [13]) The major time divisions of the master universe are the six universe ages – the age of Havona, the age of the superuniverses, and the four ages of the outer space levels. (1263.5) 15:3.18 [372] We are now living in the Second Universe Age, the age of the superuniverses. Each of the six universe ages seems to be associated with the opening and the development of a new space level. This relationship between universe ages and space levels is tabulated below:
We do conceive of an age after the Sixth Universe Age, but such an era would have to do with developments after the completion of the master universe. (See Appendix XX, The Post-Ultimate Age [142].) § 1 succession and relationships of universe ages In our study of the antecedents of the master universe (Appendix I [1]), we went as far back in past eternity as we could – back to, and within, a hypothetical Zero Age. There never was such an age; it is not a factual reality, although it is a very valid concept. The Papers speak of this hypothetical era as "the dawn of eternity." ( 351.4) 31:9.3 [204]) It provides a conceptual starting point for a consideration of the beginnings of cosmic history. As we understand the usage of the term, "the dawn of eternity" designates the hypothetical beginning of a universe age that had no beginning – the age of Havona.
§ 2 experiential deity in successive ages The basic reference to experiential deity in relation to the successive ages of the master universe is:
There is no experiential deity in the First Age, the age of Havona, but the growth of such deity does characterize all subsequent ages. The data relative to experiential deity has been grouped under the following four headings:
§ 2-A experiential deity in the present age
§ 2-B experiential deity at the close of the present age
§ 2-C experiential deity in the post-supreme ages
§ 2-D experiential deity in the post-ultimate age
§ 3 god the sevenfold in successive ages The universe relations of the existential Paradise Deities are not changed by the experiential developments in the universes. (642.3) 56:7.3 [405] We will, therefore, consider the effects of the universe ages on God the Sevenfold as it pertains to the Supreme Creators – Master Spirits, Ancients of Days, and Creator Sons. For further references to God the Sevenfold, please see:
The Papers have the following general comments to make with reference to the functions, and the expanding functions, of God the Sevenfold:
We will consider the effects of the universe ages on the Supreme Creators under these general headings:
§ 3-A the master spirits in successive ages
§ 3-B the ancients of days in successive ages
§ 3-C universe sons and spirits in successive ages
§ 4 havona – yesterday, today, and tomorrow A study of Havona, in relation to the universe ages, falls conveniently into four divisions:
We will, accordingly, examine the central universe from these four perspectives: as it was, as it is, as it will be, and as it will be in the remote future.
§ 4-B havona in the second age The Havona of today is not the Havona of yesterday: the spirit person of the Supreme appeared, the organization of the superuniverses produced changes, Grandfanda's arrival produced still more changes. The unification of almighty power and the spirit person of the Supreme began to take place on the pilot world of the outer circuit. (641.3) 56:6.2 [425]
§ 4-C havona in the post-supreme ages The Havona of today is, to some extent, reflective of the needs of tomorrow. We can deduce some of these needs by an examination of certain citations:
§ 4-D havona in the post-ultimate age This is a post master-universe age. This is the Final Age, the age of the conjectured Cosmos Infinite. What will be the relation of the central creation to the developments of this far-distant era?
§ 5 the superuniverses in successive ages It will be convenient to study the superuniverses under three general headings, as they are affected by developments in the universe ages:
The superuniverses will, of course, persist into the post-ultimate age – the age of the completion of the entire master universe. Since the Papers are silent on their status and function in these remote eras, no study is made of their relationship to these distant times. § 5-A transitional times between the first and second ages It may prove helpful to analyze the sequence of events that marked the transition from the First to the Second Universe Age – from the times of Havona to the age of the grand universe – from the times of the central universe to the age of the seven superuniverses. The story is not completely clear, but it seems to unfold in a series of steps that appear to have a reasonable sequence relationship.
§ 5-B the superuniverses in light and life In this section, we are considering the state of affairs when the superuniverses are settled in light and life, but before the events of the outer space creations have made an impact on these regions.
§ 5-C the superuniverses in the post-supreme ages Even now, the superuniverses disclose responsiveness to the future needs of the post-supreme ages. The Unqualified Supervisors of the Supreme are somewhere, and sometimes, functional. (636.4) 55:12.3 [442] Midsoniters are accumulating in the local creations. (401.5) 36:5.1 [445] Local universes settled in light and life even now foreshadow the administrative realignments of the next age. (642.5) 56:7.5 [396]
§ 6 local universes in successive ages It will be convenient to group our references concerning local universes under two general headings:
These local creations will, of course, persist when the entire master universe has been completed — on into the post-ultimate age. But the Papers have nothing whatsoever to say about a local universe in the post-ultimate age, so this caption has been omitted. § 6-A local universes in light and life
§ 6-B local universes in the post-supreme ages
§ 7 trinitized (and trinity-embraced) beings It will be convenient to group the citations relative to the study of the trinitized sons under three headings:
§ 7-A the trinity-embraced sons
§ 7-B creature-trinitized sons Before considering the sons of this order, we might look at a statement that applies to all trinitizing parents:
Now, we may give consideration to the creature-trinitized sons:
§ 7-C trinitized sons of destiny
§ 8 finaliters in successive ages We will group our citations relative to the study of finaliters in the successive ages under three captions:
§ 8-A finaliters in the second age
§ 8-B finaliters in the post-supreme ages
§ 8-C finaliters in the post-ultimate age The post-ultimate age is the Final Age, the age that follows the completion of the entire master universe and the final emergence of God the Ultimate. This is the unending age of the Cosmos Infinite, the age of post-absonite (absolute) growth.
Appendix V. Dual-Deity in the Universe AgesDUAL-DEITY IN THE UNIVERSE AGES Dual-Deity Pioneers; Trinity Consolidates [28] The Progressions of Dual-Deity Partnerships [29] The Father-Son Partnership [30] The Son-Spirit Partnership [31] The Spirit-Supreme Partnership [32] Dual-Deity in the Post-Ultimate Age [33] The successive partnerships of Dual-Deity seem to operate in all universes and in all ages. These associations of a dual nature stand in contrast to the trinities and to the other operations of Total Deity. Both Dual-Deity and Total Deity are active in the successive ages and in the expanding space levels. Both have their roots in past eternity and both project their functions outward from the universe of eternity into the present creations of time and space, into the future domains of outer space, and on into the most remote ages of the universes of infinity. § 1 dual-deity pioneers; trinity consolidates The relationships between Dual-Deity and Trinity start in past eternity. The Father-Son partnership is a past-eternal association (90.2) 8:0.2 [480]; so also is the Paradise Trinity. (90.7) 8:1.3 [481] This original Dual-Deity partnership and the original Total Deity (Trinity) relationship, established in past eternity, seems to set the pattern for all such subsequent deity relationships. In the past eternity the Father-Son partnership produces the Infinite Spirit and eternalizes Havona. The Father-Son initiates these transactions, but they are consummated by the Paradise Trinity. The central creation is of Trinity-origin (154.4) 14:2.2 [312]; (157.2) 14:4.10 [231] and is administered by Trinity-origin beings. (207.10) 18:0.10 [482]; (198.1) 17:1.1 [228], (208.6) 18:2.1 [233] We are informed (93.4) 8:2.3 [483] that, in subsequent creation, the Spirit has the same relation to the Son that the Son has to the Father in the production of the central universe. The local universes are the work of the Creator Sons and Creative Spirits. Hence, again, Dual-Deity is taking the initiative. Is there any reason to believe that Trinity will consolidate this action? There is! The Papers speculate (262.5) 23:4.4 [446] concerning the future ages and wonder if the settled grand universe will sometime be administered more extensively by Trinity-origin beings, while their former associates of single- and dual-origin will be working in the outer universes. The trinity administrators apparently take over whenever the "outer universes," the frontier universes, have become "inner universes" — perfected and settled realms. The Trinity Ambassadors to the local universes become active in administration when such universes are settled in light and life. (634.1) 55:10.1 [449] § 2 the progressions of dual-deity partnerships We are informed (1171.5) 106:8.12 [484] there is a progressive series of the partnerships of Dual-Deity, and that one gives way in succession to the next. These are as follows:
It is apparent that there are going to be a number of successive associations of this dual nature — apparently six in all. The first association is related to the First Age and the central universe; the second association is apparently related to the Second Age and the grand universe. A study of the next four partnerships will disclose similar associations with ages and universes. We believe the first three associations have to do with the development of the master universe — particularly with development of the three nuclear universes: central-, grand-, and master-universes. The Father-Son is concerned with Havona; the Son-Spirit, with the affairs of our present age — the perfecting of 700,000 local universes; the Spirit-Supreme partnership would seem to be concerned with the outer universes. We associate the Spirit-Supreme partnership with the four outer space levels. We do not see how the Supreme-Ultimate association could function until the Ultimate has emerged, and this will not be until the master universe has been completed. (12.4) 0:9.1 [485] The last two partnerships could hardly be started, much less operate, until after the completion of the master universe and the functioning of the Supreme-Ultimate. The transition from existentials. An examination of these dual associations shows a transition from existential deity toward experiential deity and back toward an association of existential-experientials. The Father-Son partnership is totally existential — the only such association. The Son-Spirit partnership may be existential on Paradise. We know nothing about its functions there, but we do know the dual association of Universe Sons and Spirits in the local universes — this is an experiential-evolutionary association. The Spirit-Supreme partnership is half experiential even if the Infinite Spirit is to be the cooperating partner. What is more likely, however, is that this association will involve some measure of association between the Supreme and the Master Spirits, and they are all experiential. (110.5) 10:2.7 [217] Even the Creative Spirits might be involved in this relationship. The Supreme-Ultimate partnership is unique; it is totally experiential (much as the Father-Son partnership is uniquely existential). The subsequent associations of Dual-Deity then begin to veer back toward the existential, starting with the partnership of the Ultimate-Absolute and ending with the association of Absolute and Father-Infinite. There is another comparison that can be made between the first and the last partnership. The Father-Son partnership is eternal, it has no origin. The association of the (limited) Absolute and the Father-Infinite would also appear to be eternal, and it could hardly have a consummation. (Appendix XXVII § 4-C) The Processional of Initiative. These dual associations seem to indicate God's desire to share the initiative of creatorship with his divine co-ordinates and associates. God initiates Reality when he separates himself from the Son. Then he takes the initiative in the trinitization of the Spirit and the production of Havona. In the local universes, it is the Sons who are taking the initiative and the Spirits who are the consenting and concurring creators. In outer space, we have the idea that it will be the Spirits who carry the initiative with the Supreme serving as the seconding and concurring creator. And thus, out into the Cosmos Infinite, this processional of initiative moves with the partnerships that follow that of the Spirit and the Supreme. § 3 the father-son partnership: the first universe age The eternal partnership of the Father-Son must be the prototype for all Dual-Deity associations. This partnership trinitizes the Infinite Spirit, unites with the Spirit in the Paradise Trinity, and concurrently produces the central universe of eternal perfection. These transactions are "eternity events" and they take place at the dawn of the First Universe Age. (90.2) 8:0.2 [480] ; (91.5) 8:1.7 [486] In the production of the central creation Dual-Deity functions as the initial cause, but the actual administration of this divine creation is by Trinity-origin beings — the Father's worlds are ruled by Trinitized Secrets of Supremacy. (207.12) 8:1.1 [487] We have no information concerning the administration of the worlds of the Son. (149.5) 13:3.2 [488] The worlds of the Spirit are supervised by the (Trinity-origin) Supreme Executives. (198.1) 17:1.1 [228] Each of the billion worlds of Havona proper is directed by a resident Eternal of Days. (208.6) 18:2.1 [233] Since the appearance of Havona is an "eternity event," there never was a "time" when it had dual-origin administrators. Nonetheless, it was initiated by the Dual-Deity association of the Father-Son, was consummated in creation by the Infinite Spirit, by virtue of which it became a Trinity-origin universe. It is administered by Trinity-origin beings and the Havona natives are spoken of as "direct creation of the Paradise Trinity." (221.3) 19:6.1 [232] § 4 the son-spirit partnership: the second universe age The Father-Son partnership initiates the First Universe Age and produces the universe of eternal perfection. The Son-Spirit partnership operates in the Second Universe Age and is concerned with the evolutionary growth of the local universes of original imperfection. The first partnership is consummated in eternity and on Paradise; the second partnership is evolutionary — it is evolving to consummation in time and will achieve completion only with the perfecting of the imperfect creations of space (If Son-Spirit partnership involves a new relationship between the Eternal Son and the Infinite Spirit on Paradise the Papers are silent on this point.) It appears that the Son-Spirit partnership will be consummated at the close of the Second Age, with the following consequences:
The Father-Son partnership trinitizes a deity equal (the Infinite Spirit) and is consummated in the Paradise Trinity. The Son-Spirit partnerships will be consummated by similar action on the part of 700,000 Universe Sons and Spirits. This will result in the appearance of 700,000 associate creators of co-ordinate status and will change the Dual-Deity associations of the Universe Sons and Spirits into Creative Trios. (Appendix XIII § 3 [93]) The Father-Son partnership is still functioning in the present age; it did not cease to function with the close of the First Age. The Father-Son partnership is the source of the Creator Sons, and it will apparently be a continuing source of such Sons in the post-supreme ages of the outer universes. (Appendix XIII § 2 [92]) We do not believe that the Son-Spirit partnership will terminate at the close of the present age, but it will have reached a new level of development for the 700,000 Creator Sons and Creative Spirits who organized and perfected the local universes of time and space. For this group of 700,000, the Dual-Deity relation will have become a quasi-trinity relationship, a Creative Trio. We also believe that other Universe Sons and Spirits will be entering into new Dual-Deity partnerships in the outer universes. The point to be noted is this: These Dual-Deity partnerships, once established, do not terminate, but apparently continue to operate and to be augmented by the formation of new partnerships of Dual-Deity. A collective association of Dual-Deity. The Second Universe Age is also the age of the collaboration of the Supreme Creators and Triune Paradise Deity (11.3) 0:7.9) [489], either as the Three Persons of Deity or as the Paradise Trinity. This is a dual relationship that is deity-unified on one side by the Paradise Deities and, on the other side, must be evolving deity-unity with the Supreme Creator Corps. The Paradise Deities are eternally unified in the Paradise Trinity; the Supreme Creators are seemingly evolving a unified deity entity that will become one of the three (deity) members of the First Experiential Trinity. (Appendix X § 3) The deity entity of the collective association of the Supreme-Creator-Corps could sustain a relationship to the Paradise Trinity that would constitute a form of Dual-Deity association. § 5 the spirit-supreme partnership: the post-supreme ages Much as the partnership of the Father-Son is associated with the First universe Age, and that of the Son-Spirit is related to the Second, so does the partnership of the Spirit-Supreme appear to be associated with the Third and subsequent ages of the development of the master universe. This association of Spirit-Supreme could hardly function in the present (second) age; the Supreme Being is not yet an actualized deity. This, then, is the first Dual-Deity partnership we have encountered that is a wholly future proposition. The Papers have almost nothing to say about the Dual-Deity relationship of the Spirit-Supreme, but they do have much to say about the relationship between the Spirit and the Supreme:
We have the opinion that the Supreme Being will be collaborating with the Master Spirits in all of the transcendental developments of the four outer space levels. This appears to be the new association of Dual-Deity that will be characteristic of these realms. We deem it likely that the Supreme Being will have a constant but growing influence in the outer space universes, and this constant function will be in association with a progressive expansion of the interaction of the seven natures of the Master Spirits. We believe this will produce an expansion of creative diversity that can be expressed as follows:
We have developed this idea of the expansion of the interaction of the seven natures of the Master Spirits in two of our studies: Appendix XIV § 5 § 6 [101]; Appendix XV § 1 § 2 [105]. The first two Dual-Deity associations are consummated in acts of trinitization. We do not perceive that this will be the case with the partnership of the Spirit-Supreme. The Papers are silent on this point. We know that the appearance of God the Ultimate is the result of the unification of the First Experiential Trinity (1166.5) 106:4.2 [494], and is not the result of any union on the part of the Spirit and the Supreme. One result of this collaboration is the continuing of the evolution of the Supreme on the transcendental levels of growth. This must involve a further expansion of his deity presence for eventual membership in the Second Experiential Trinity. (Appendix XIX § 3 [137]) § 6 dual-deity in the post-ultimate age Three of the associations of Dual-Deity appear to be post-master universe and it is hardly possible to consider their function in "universe" ages. Their consideration belongs more properly to our study. (Appendix XXVII, Growth of the Cosmos Infinite [189]) Nevertheless, to make this story complete, we should recapitulate them here:
Footnote: Other Associations of Dual-Deity There are three associations of Dual-Deity that are functional in the operations of the seven triunities. (1147.4) 104:3.5 [495] They appear in the second, third, and fourth triunities. Let us consider these three examples:
Appendix VI. Total Deity in the Universe AgesTOTAL DEITY IN THE UNIVERSE AGES The Seven Levels of Total Deity Function [35] Pre-Creative Levels of Total Deity Function [36] Paradoxes in the Status of Havona [37] The Existential Mechanism [38] Experiential Mechanisms of Total Deity Function [39] The Existential-Experiential Mechanism [42] In Appendix I, Master Universe Antecedents [1], we studied the eternity background of the master universe. We started with the First Universe Age, the age of Havona, and then went backward in concept to explore past eternity. We went back about as far as we could go; starting with the concept of a Zero Age we then examined the Pre-Zero concept, and even gave consideration to the Before Pre-Zero concept. Then in Appendix IV § 1, Succession and Relationship of Universe Ages [19], we took inventory of all the universe ages: the age of Havona (the First Age), the age of the superuniverses (the Second Age, the present age), the post-supreme ages of the four outer space levels, and the post-ultimate age of the completed master universe. It is now our intention to associate these several universe ages with what the Papers have to say about the seven levels on which Total Deity functions. In the previous Appendix we studied the pioneering operations of Dual-Deity in the universe ages; now we will examine the consolidating functions of Total Deity in these same ages. § 1 the seven levels of total deity function The Papers instruct us (2.3) 0:1.3 [499] that Total Deity functions on the following seven levels: static, potential, associative, creative, evolutional, supreme, and ultimate. Since these levels appear to be given in sequence, it is possible to make certain deductions about them. The first-named levels — static, potential, and associative — could be regarded as pre-creative levels; they are levels of deity function that are before the creative level. The next two levels — creative and evolutional — could be denominated outgoing levels; they are levels on which deity is distributive and expansive in expression. The last two levels could be denominated incoming levels; on the supreme and the ultimate level there takes place the finite and the absonite consolidations of all the creative-evolutional expressions of deity. We are further instructed (4.10.11) 0:2.18 [201] that the ultimate level is a final creative level. We may accordingly deduce that anything that might lie beyond this level would properly be denominated super-creative. (4.12) 0:2.18 [201] If this reasoning is sound, then we may group the seven levels of Total Deity function in three major classes:
These three classifications account for all seven levels of the function of Total Deity. If there are super-creative levels, then they must relate to post-master-universe affairs and functions of deity; the ultimate level is the last of these seven levels and super-creative levels would, therefore, be post-ultimate. § 2 pre-creative levels of total deity function The "pre-creative" levels are the static, the potential, and the associative levels of the function of Total Deity. Let us see how these levels-of-function relate to our previous exploration of past eternity. Let us start as far back as we did before, and then come forward from our projected concepts of past eternity into actual reality.
So far, our study of the unfolding of the functions of deity, age-by-age, has gone along very nicely, but we are going to encounter trouble when we examine the nature of the central universe. § 3 paradoxes in the status of havona A careful study of the status of the central and eternal universe discloses more than one paradox. Havona appears to be the perfect universe that was "created" by the Paradise Trinity, but we are instructed that it never was actually created! (91.6) 8:1.9 [197]; (1159.7) 105:7.2 [500] We would suggest that the "creation" of Havona is an eternity-action and that such an eternity-event is really pre-creative. If this is a valid line of reasoning, then there are two ways of regarding Havona:
So far, we have traced the unfolding of existential deity through static, potential, and associative levels, and Paradise Deity certainly did function on all of these in the First Universe Age. Does existential deity penetrate any of the remaining four levels in this age? As concerns the creative level, we know that nothing was "created" in the First Age; if such a level existed then it was entirely dormant and should therefore be included in the potential level. We know that Havona was non-evolutional in the First Universe Age (1163.12) 106:0.18 [427], so we may be sure that the evolutional level was also an unexpressed potential in this age. Total Deity was either non-functional or else was pre-functional on this level. But how about the levels of the supreme (maximum finite), and the ultimate (maximum transcendental)? Here we cannot be sure, because the eternal creation appears to contain both finite and transcendental realities:
These citations from the Papers clearly indicate that subabsolute reality was a part of the original and eternal central universe. This should not surprise us too much because Havona is, after all, a "pattern universe," and the original and eternal universe must have provided the pattern of divine perfection for all subsequent universes — finite and transcendental included. This presence of finites and transcendentals (and ultimates) in original Havona means that the Paradise Trinity was functional on subabsolute levels of reality in the First Universe Age. But these subabsolute levels are not levels that are creative, evolutional, supreme, or ultimate, in the sense that such are functional in the present age of the power-personalization of the Supreme, and in the slow emergence of the Ultimate that is projected for the future ages. The problems we are encountering in attempting to resolve the paradoxes of Havona could be due to the fact that we are approaching these problems in the wrong way. We could be using the wrong standards for evaluation; we could be applying the wrong categories; we are perhaps attempting to make certain experiential standards-of-evaluation work in an existential situation. We may be in error assuming that the seven levels of Total Deity function (which are presented on page two of the Papers) will apply equally to all universe ages, when, perhaps they apply only to the present universe age. The Papers warn us against this very error; they state there are many "ways of looking at reality" and the perspective changes "from the standpoint of other universe ages." (1163.4) 106:0.10 [505] It is entirely possible that "the seven levels of Total Deity function" are presented in the Papers as a concept of Deity operations that are functional only in the present age. Perhaps these are levels that are concerned with "Experiential Mechanisms of Growth," and what we are lacking in our attempted evaluation of Havona is a concept of an "Existential Mechanism." To evaluate Havona, we seem to need a concept of the Existential Mechanism of Deity operations. Do the Papers give us any help in this quandary? They do, and the following citations will prove quite helpful.
There is nothing that could have prevented Paradise Deity from projecting subabsolute reality into the original constitution of the perfect and eternal universe — God could so choose. Havona is of Trinity-origin, and the Paradise Trinity so functioned. If this is the case, what were the levels of the function of Total Deity in the First Universe Age? What was the Existential Mechanism? We may be sure that four of the present levels — creative, evolutional, supreme, and ultimate — at least as we know them, were then unexpressed potentials. These four levels appear to be experiential (in the First Age, experientials were entirely unexpressed and pre-existent) and must have been wholly contained within the potential level of Total Deity function. We would tentatively offer the following concept as a reasonable presentation of seven possible levels of deity function that appear to constitute a plausible Existential Mechanism. (For comparative purposes these are listed parallel to the seven levels presented on page two (2.3) 0:1.3 [499] in the Papers). They appear under the caption, The Experiential Mechanisms.)
Now, this concept must be supported. Certainly the first three levels relate to both the Existential Mechanism and the Experiential Mechanisms (although the experiential deities were not present in the First Age to function on the associative and the potential levels, as they now function in the Second Age). Is there any warrant for the order of presentation, especially for levels four, five, six, and seven? We believe the Papers would support such order. The transcendental level, "from the eternity viewpoint" appears prior to the finite. (1159.6) 105:7.1 [509] The placement of the ultimate level before the absolute level is quite conventional, as in the listing (156.11) 14:4.6 [510]: ultimate, coabsolute, and absolute. We have omitted coabsolute as a level because "coabsolute" is defined as "the projection of experientials" (1163.1) 106:0.7 [511] and in the First Age there were no experientials. This fairly well supports the order of the listing and locates "the finite level" in the remaining position — the fifth place. This presentation seems to offer a reasonable working-concept of the levels of Total Deity function that are concerned with the Existential Mechanism. Before going on, we should note that "the finite level" in the existential listing is something quite different from the parallel, which is also finite but is of origin in the present universe age. In the listing of the ascending levels of reality in the Papers (1162.4) 106:0.4 [501], listing specifically applying to the present universe age, the second category given is "maximum finites." This category includes both perfect and perfected beings. But a careful distinction is made elsewhere in the Papers (1158.7) 105:5.7 [512] between these two kinds of finite beings: Havona-finite beings are designated "primary maximums," while perfected creatures from the superuniverses are designated "secondary maximums." The Havoner is a product of the conjectured fifth level of Total Deity function as presented in the Existential Mechanism. The superuniverse ascender is a product of the fifth, or evolutional, level as presented in the present Experiential Mechanism. (The existence of "tertiary maximums" [1158.10) 105:5.10] [513] could indicate that there are still other ways of looking at the levels of the function of Total Deity.) § 5 experiential mechanisms of total deity function In the post-Havona ages, existential deity is joined in function by experiential deity — Supreme, Ultimate, and (perhaps) absolute. (13.1) 0:9.3 [514] This means we must re-evaluate the static, potential, and associative levels, along with the consideration of the remaining four. At no point do the Papers seem to mention any function of experiential deity on the static level. But such derived deity apparently operates on all six of the remaining levels — potential, associative, creative, evolutional, Supreme, and ultimate. And, in the present age, existential deity functions on these same levels along with experiential deity. It is a little difficult to conceive of God as functioning on the evolutional level, but it is not so difficult to conceive of this in the case of a fragment of God. The "existential divine nature" (1179.1) 107:2.7 [515] of an Adjuster is certainly participating in the events of the evolutional level when such an Adjuster indwells a human being, and this same Adjuster is "experientializing" by virtue of such participation. (1195.4) 109:1.3 [516] If we consider the six (post-static) levels primarily from the standpoint of experiential deity, it will greatly simplify our study. We might look at these levels as follows:
The interaction of Total Deity on these levels — pre-creative, outgoing, and incoming — seems to account for just about everything that is happening in the post-Havona ages of the master universe. This is the present age, the age of the seven superuniverses in relation to Havona, the age of the grand universe. (And in this age we should think of Havona as a bona fide created universe.) This age starts with a primary creative impetus that comes from the personalities and agencies of pre-existent Paradise-Havona system. The seven superuniverses are originally staffed with created beings of high origin (the Ancients of Days, the Reflective Spirits) and all the vast host of their associates, assistants, and subordinates, who also come from the Paradise-Havona system. The organizers of the local universes are the created Universe Sons and Spirits who come from Paradise. Some of these Paradise-origin beings are creators; and, their creative efforts in time and space provide the secondary creative impetus to the growth of the superuniverses and their component local universes. In the local universes we may observe the fullest operation and expression of the evolutional l level; in these realms even the universe creators pass through stages of evolutionary growth. (1272.7) 116:4.8 [520] The arrival of Grandfanda introduces the evolutionary process into the perfect central creation (Appendix IV § 4-B), and thus the operations of this level overspread the whole of the grand universe. This is the age of finite creation, finite evolution, and growth through finite experience. All during this period the Supreme Being is drawing upon the potentials of Paradise Deity and is working out the associative-creative expression of these potentials. He is expressing his own will and purpose (2.5) 0:1.5 [521] in the process of expressing himself to the time-space creation in self-revelation (2.7) 0:1.7 [522] while expanding outward into the growing universes and identifying himself with creature growth and with growing creatures. (2.8) 0:1.8 [199] He is not merely the passive recipient of the converging inflow of almighty power which emanates from the divinity successes of the Supreme Creators in time and space. (12.1) 0:8.10 [523] § 6-A "quiet time" after the settling of the grand universe We know there is a "quiet zone" between adjacent space levels (129.12) 12:1.14) [335], so it is not unreasonable to assume that there might be a "quiet time" between adjacent universe ages. (1293.1) 117:7.17 [395] Such a "quiet time" would give respite from the age-long evolutionary struggle for perfection, and would provide an era in which the veterans of the entire Second Universe Age could taste and enjoy the ". . . fullness of the sweetness of goal attainment . . ." (1294.12) 118:0.12 [524] If there is such a time for the enjoyment of goal attainment, then we may properly examine the concept of the seven superuniverses when they are settled in light and life and, for the moment, ignore that which lies ahead in the next age. At this time the Supreme Being (now fully emerged) would become completely functional on the supreme level of Total Deity functions; this would involve new relationships with the existential (Paradise) Trinity of Supremacy. (113.5) 10:5.4) [507] The Supreme would no longer ". . . reflect the attitude of the Trinity of Supremacy" (115.5) 10:7.3 [384], but would probably enter into personal relationship with the three Paradise Deities. (ibid) And God the Supreme would become personally active as the experiential sovereign of the settled superuniverses. (636.6) 55:12.5 [391] The Supreme level of Total Deity function is sometimes designated as the Supremacy of Deity. (2.9) 0:1.9 [525] We should remember this not the level of the function of an entity, a deity, or of a trinity; it is the level of the action of Total Deity.
At the present time this overcontrol of Supremacy is not completely predictable, neither does it appear to be complete in development. (115.6) 10:7.4 [526] In the ages of light and life it would appear that the Supremacy of Deity will function with almighty control and flawless (finite-maximum) perfection. The unpredictables of this settled era would be superfinite in origin and would be evidential of the presence of the Ultimate and the Absolutes. These are the ages of the four outer space levels — the Third, Fourth, Fifth, and Sixth Universe Ages. During these ages of the future, deity will continue to operate on all previous levels, but there are some difficulties in reconciling the fourth and fifth levels (creative and evolutional) to transcendental operations. Consider the following citations:
When we enter the post-supreme ages, the concept of the creative level should be enlarged to include eventuation as a transformative technique. This suggests a limited shift in those categories that would then be included in the seven levels of the function of Total Deity. But creativity would still persist; the Ultimate is creative. (4.11) 0:2.16 [200]
The concept of the evolutional level should be modified to include transcendental growth techniques. This apparently means some kind of growth that is super-evolutional, but not non-experiential. It must be a type of growth in which the growing creature participates. But if it is transcendental, then it takes place in super-time — transcended time. Given this expansion of the meanings of the words "creative" and "evolutional," we may conceive of these outgoing functions of Total Deity projecting into the four outer space levels in the post-supreme ages. This would involve the interrelated functions of:
§ 7-A the "quiet time" of the completed master universe The completion of the function of experiential deity in the post-supreme ages will require the final power-personalization of the Ultimate, the unification of the First Experiential Trinity, and the full development of the entire master universe. (Appendix XXII § 9 [163]) Let us again assume that there will be a "quiet time" after the completion of the master universe, a time of suspended growth before the onset of then-future events. We can consider the concept of the emerged Ultimate during this era without taking into consideration complications involving developments external to the master universe. In the concept of the completed master universe, after the close of the Sixth Universe Age, we can visualize the full and the final function of experiential and existential deity on the seventh level of Total Deity function — the ultimate level. This means the completion of two evolving deity entities:
These two deity realities of experiential nature will be supplemented by the Supreme Being, who will then have completed his tertiary growth in the outer space levels. (Appendix XIX § 3 [137]) The two experiential deities and the First Experiential Trinity will then be fully operative in relation to the existential (Paradise) Trinity of Ultimacy. (113.6) 10:5.5 [530] And, as we visualize it, this constitutes the final completion of the Ultimacy of Deity. (2.10) 0.1.10 [531] The ultimate level of deity action is further discussed in Appendix VIII § 7, The Ultimacy of Deity [58]. § 8 the existential-experiential mechanism When we pass beyond the ultimate level we have, in concept, gone outside the master universe. We have passed beyond the "creative level," for the Ultimate is defined as functioning on "final creative levels" (4.11) 0:2.17 [532]; therefore any act of a transformative nature that is post-ultimate must also be super-creative; and the Papers state (4:12) 0:3.18 [533] that God the Absolute would operate on such super-creative levels. Post-ultimate levels can hardly be subabsolute. If they involve a projection of experiential beyond the master universe, into a larger field of action, then they are defined as "coabsolute." (1163.1) 106:0.7 [511] We are informed that even the absolute level could ". . . involve some degree of associative experiential attainment . . ." (1163.2) 106:0.8 [422] The Existential-Experiential Mechanism of Total Deity function would appear to include levels of operation quite different from those that are concerned in the Experiential Mechanism — just as these were found to differ from the preceding Existential Mechanism. In the post-master-universe concept of growth and development, we encounter three new deity entities that have not heretofore been factually functional:
All of these future-appearing deities and trinities will be associated on the levels of Total Deity function in the post-ultimate age. We believe these levels will involve a newly-emerging Existential-Experiential Mechanism for operations and it will be quite different from anything that has preceded it. (See Appendix XXVII § 3, The Existential-Experiential Mechanism of Deity [192].) Appendix VII. Mechanisms of Experiential GrowthMECHANISMS OF EXPERIENTIAL GROWTH The Sources of Growth: Original, Actual, and Potential [44] The Maturation of Potentials [45] The Conditioning of Growth by Experiential Deity [46] The Growth of the Supreme: Growth in the Present Age [47] Growth: Past, Present, Future, and Remote-Future [48] Post-Supreme Growth: In the Outer Universes [49] Footnote: Post-Ultimate Growth [50] Existential reality does not (of itself) grow; experiential reality does. The Growth of experiential reality implies the partnership of creator and creature. To grow is characteristic of experiential deity. (1268.3) 116:0.3 [534]) The growth of experiential reality is expansive; it may induce growth in pre-existent and non-growing existential reality. (Appendix IV § 4-B) As we view the present process of experiential growth, it appears to have a dual relationship — a relationship to that which came before it, and a relationship to that which will follow it. The present mechanisms of experiential growth seem to govern in the post-Havona ages of the master universe. These mechanisms do not seem to have been operative in relation to the eternity-appearance of the central creation. Still other mechanisms will probably become operative in the ages after the completion of the entire master universe. As we perceive these three different mechanisms, they may be described as follows:
In the following Appendix, "Transformative Techniques [51]," we will examine certain of the several methods whereby reality is converted from the potential to the actual state. In this Appendix we are undertaking the study of those mechanisms that underlie, and make possible, these transformative techniques of an experiential nature — the mechanisms of experiential growth. § 1 the sources of growth: original, actual, and potential In the last analysis, everything that is real (at least all experiential reality) comes from the Seven Absolutes of Infinity. (4.13) 0:3.1) [535] There are several ways in which these Absolutes can be classified. One way is to place them in three categories: Original, Actual, and Potential. (1262.2-5) 115:5.8 [536] We are informed (1262.6) 115:5.9 [537] that the interaction of the Original, the Actual, and the Potential accounts for growth on all levels — Sevenfold, Supreme, and Ultimate. We will accordingly consider these Absolutes as follows:
The Original is something that does not properly classify as either Actual or Potential. The Original is the source of both the Actual and the Potential. The Original is, in and of itself, both actual and potential — yet neither, it is Original!
The Actual embraces the Eternal Son, the Infinite Spirit, and the Paradise Isle. These are the respective Centers of all spirit, all mind, and all physical energy. All actual and actualizing reality is related to these three gravity Centers and is securely held in the grasp of one (or more) of the three gravity circuits — spiritual, mindal, or material. These three Sources and Centers, when associated in function, are designated as the Triodity of Actuality.
The Potential consists of the three Absolutes: the Deity Absolute, the Universal Absolute, and the Unqualified Absolute. These are the sources of new spirit, new mind, and new matter. All such new realities emerge from these limitless sources. When associated, these three Absolutes are designated the Triodity of Potentiality. Growth, whether creative or evolutional, is not a process of getting something for nothing, or something from nothing. Growth involves a transformative transaction concerning the transfer of reality from a potential level of existence to an actual level of existence. Concerning these transactions, the Papers say:
"The final dynamics of the cosmos have to do with the continual transfer of reality from potentiality to actuality." (1263.3) 115:3.16 [553] All new things (spiritual, mindal, or physical) emerge from the Potential by creative or evolutional processes and are eventually grasped by one (or more) of the gravity circuits centering in the Actual. (For the purposes of this discussion this statement is virtually true, but there is some obscurity concerning the emergence of mind, and there are more than two [creative and evolutional] transformation techniques. See Appendix VIII [51]) § 2 the maturation of potentials Growth in the master universe is a subabsolute process; it is taking place on the finite level (in time and space) and on the absonite level (in transcended time and space). This means that something, or someone, has to operate on the potentials of the Absolutes in order to down-step them to the point where they become responsive to the actions of subabsolute beings functioning on subabsolute levels. Concerning this process, the following statements are made in the Papers:
We can now set forth our concept of the mechanism of experiential growth: The basic potentials are absolute, and they must somehow be reduced to subabsolute potentials before they can become serviceable to finite (and absonite) levels of activity. This work of downstepping absolute potentials is performed by the Supreme and the Ultimate. When they have done this work, then these modified and matured potentials become serviceable to the creators and the controllers of the time-space universes. In the larger sense, an act of creation is an act of transformation; it is the transformation of a "matured potential" into a new actual — some new thing or some new being. As an illustration of this: We are informed (418.4) 38:1.1 [559] that a local universe Creative Spirit usually creates seraphim ". . . in unit formation — 41,472 at a time . . ." As we visualize this episode, at one moment there are no seraphim present and the next moment, there they are — all 41,472 of them! But this unit of seraphim did not come from nothing or nowhere; they came (emerged) from something that was somewhere. The "something" was a matured potential, and the "somewhere" must have been the presence of the Supreme — the presence in which the matured potential was held in a state of suspense. (In case this seems to be altogether simple and clear, it can be complicated just a little: The Infinite Spirit and the Master Spirits are, in some manner, involved in certain phases of this process of maturing potentials. (469.8) 42:2.8 [560]; (190.2,5-6) 16:4.8, 11-12] [561] This is true concerning the maturation of physical force into emergent energy and then to the levels of universe power. And, if this is true of the maturation of the potentials of a physical nature, it may also be true concerning the maturation of potentials of a spiritual and a mindal nature.) § 3 the conditioning of growth by experiential deity The experiential deities do something more than simply down-step absolute potentials to those subabsolute levels on which such potential become responsive to the acts of the creators and organizers of the presently evolving universes. In this process the experiential deities impart qualities of their respective natures to these maturing potentials. Such potentialities are, so to speak, held in suspense within the presence of the experiential deities — the master-universe everywhere-presence (omnipresence) of the Ultimate (1296.3) 118:2.1) [562], and the grand-universe many-where-presences (ubiquity) of the Supreme. (1296.5) 118:2.3 [563] With regard to this conditioning of maturing potentials, the Papers state:
The presence of the Supreme makes possible the growth of all finite creatures; his nature seems to determine the basic natures of these same creatures — they become like the Supreme. Something analogous to this happens on a slightly smaller scale in each superuniverse; each of the supercreations is pervaded by the Master Spirit of jurisdiction. The unique nature of this supervising Spirit so permeates his superuniverse that all native beings ". . . will forever bear this badge of natal identification." (190.2) 16:5.2 [566] In like manner does the Supreme pervade and condition the growth in the grand universe. So, in turn, must the Ultimate condition all growth in the entire master universe. § 4 the growth of the supreme: growth in the present age Growth in the present universe age is inseparable from the evolutionary Growth of the Supreme Being. To understand more about our own growth we must understand something about his growth. If we associate certain statements that are made in the Papers, we may clarify our thinking concerning the origin, functions, growth, and unification of the Supreme Being.
The Supreme derives his spirit person from the Trinity and his almighty power from the Sevenfold, and these are united by Supreme Mind. His acts are related to Trinity functions. But the actual "stuff" from which, and with which, he grows is derived from the Absolute Potential and is based on the Absolute Actual; the Supreme is accordingly in dual motion in the direction of both.
All of this growth of the Supreme is a transaction involving the transfer of reality from the potential to the actual. From something can come something; from nothing can come only nothing. We may logically deduce all the growth that is characteristic of the present age is due to the incompleteness of the Supreme, and to the fact that we are all participating in, and contributing to, his growth. (1281.1-2) 117:2.8-9 [572] Finite experience with imperfect choice is possible only because we are participants in the growth of Supremacy.
This type of growth, growth in and with the Supreme, is peculiar to the Second Age. It began when the Supreme began to grow; it will end when his growth has come to an end.
Evolutionary growth, as we know it, is a very temporary condition in the master universe. It did not exist in the First Universe Age, the age of non-growing Havona. It will not exist in the post-supreme ages, the ages of the outer space universes. § 5 growth: past, present, future, and remote-future Does the growth pattern of the evolutionary Supreme completely pervade the grand universe of the present age? The general answer to that question would be, "Yes." But, if we ask, "Are there exceptions?" the answer would also be, "Yes." The inhabitants of the present grand universe appear to classify into four major division as they are related to the typical evolutionary growth characteristic of the Second Age — growth with and in the Supreme Being.
This is the picture of the overlap of all four growth techniques: The First Age type of non-growth, involving the existential mechanism — the age of non-growing Havona perfection. The Second Age type of growth, the age of grand universe participation in the evolutionary growth of the Supreme Being and including all finite-growing creatures and creators. The post-supreme type of growth, including those beings who are not growing at present because they "are not in the Supreme" in the sense of sharing his growth; beings held in reserve in order to participate in the post-supreme growth of the outer space universes. And finally, the post-ultimate beings whose natures are so remote from the affairs of the present age that they are non-participating in the events of the grand universe. § 6 post-supreme growth: in the outer universes As we pass from the age of Havona to the present universe age there is a change in the growth potential of the central creation. In the First Age, Havona was entirely non-growing, non-evolutionary. In the Second Age, Havona entered into grand universe relationships, and since then, has take on some of the characteristics of the evolutionary growth of the superuniverses. (271.8) 24:7.9 [579] How did this come about? If we can better understand this change, then we can better forecast what may happen in the grand universe at the end of the current age, when we enter upon the events of the universe ages of the outer space levels. The growth of the present age is associated with the growth of the incomplete-Supreme (1281.1) 117:2.9 [580]; the growth of the future ages of the outer universes will be characterized by a growth process that is post-supreme in nature. (1280.7) 117:2.7 [581] This is Growth after the completion of the Supreme — after his emergence. The static condition of non-growth in existential and eternal Havona was interrupted by the free will choice of God, who instituted the "growth cycle." (1158.4-6) 105:5.4-6 [582] The deity response to this act is the appearance of the potential of the Supreme (1159.1) 105:6.1) [583] and the deity presence of the Ultimate. (1160.3) 105:7.5 [584] Basically, this means the establishment of the presently-operating mechanisms of experiential growth. Stated otherwise, it appears to be an act that establishes the seven levels on which Total Deity functions in the present universe age. (2:3-10) 0:1.3-10 [499] As we view the changes that follow the completed evolution and the final emergence of the Supreme Being, we submit they will cause a modification of these seven levels of Total Deity function. These changes are suggested in the comparative tabulation below:
We are instructed (1159.6-7) 105:7.1-2 [509] that transcendental growth is "superfinite and supercreatural," and is ". . . super-experience as such is meaningful to creatures." It does involve experiential and expanding development, but it is "super-evolutional." This being the case, we submit that the fifth level of the function of Total Deity will shift from the "evolutional" to the "super-evolutional." We believe that the sixth level will also shift from a Supreme function (which includes the power-personality synthesis of the Supreme) to a post-supreme function of participation in transcendental growth. The Supreme Being is no longer an incomplete and emerging experiential deity; he has emerged and he is now a personal participant in the postfinite growth process on transcendental levels. As an emerged experiential deity, we believe the Supreme no longer operates on the Potential side of the "cosmic ledger." He has now become operative on the Actual side of the "ledger" — like the Eternal Son and the Infinite Spirit. He no longer conditions potentials within his emerging presence; he now works with these potentials as they have been creatively organized by the Ultimate. (137.3) 12:6.13 [307] It is this emergence of the Supreme from the Potential to the Actual side of Reality that forever changes the whole potential for growth in the post-supreme ages of the outer space levels. Whatever it is that he does, here and now, in modifying and down-stepping potentials, then and there he will no longer do. And this means the end of all finite-experiential-evolutionary growth. The mechanisms of experiential growth will have entered upon their second phase of operation and experiential growth will have embarked on its second cycle. This must be the growth-cycle in which all concerned will work directly with potentials, as creatively organized by the Ultimate. This then, is postfinite growth, postcreatural growth, post-supreme growth. It is absonite growth, transcendental growth, growth pointing toward eventual ultimate status. We may go back to recapitulate our study of the functions of the Actual and the Potential (triodities) in relation to the transcendental domains of the Ultimate. We observed that the Actual functions "in and upon the Ultimate," and the Potential is manifest "with the Ultimate," and both (triodities) are concerned with the appearance of experiential deity — including the Ultimate. To recapitulate:
So much is characteristic of the present universe age and would appear to remain unchanged by the emergence of the Supreme, but
We have a continuation of the mechanisms of experiential growth, but one step in the maturation of potentials has been removed — the former function of the emerging Supreme. The principle of experiential growth remains the same, but the absonite method differs from the finite technique. On the finite level it is experiential-evolution; on the absonite level it is experiential-eventuation (a super-evolutionary, super-experiential process that is supercreatural). We know what post-supreme growth will not be. It will not be the kind of growth that characterizes the present universe age; that kind of growth is a part of the growth of the Supreme, and it will stop whenever he stops growing — when he has finally emerged as an actuality. (1280.6) 117:2.6 [475] When finite-creature-growth-within-the-Supreme comes to an end, then what will post-supreme growth be? We are informed that:
But we still do not know what post-supreme growth will be like. We may find it just as difficult to visualize post-supreme growth as did a Havona native who might have tried to conceive of evolutionary growth prior to the arrival of Grandfanda in the central universe. Neither we nor the Havoner can actually imagine outside the concept-frames inherent in our respective experiences. Perhaps the Havona native had to meet the moral ascenders before he could actually conceive that such evolutionary creatures could actually exist. And we will probably have to meet the outer-spacers in order to be able to conceive of them. We can, however, be sure of one thing: Post-supreme growth will be something entirely new in the universe; it will be unlike anything that has ever happened in the First or the Second Age. We cannot visualize post-supreme growth, but we can take inventory of the potentials that will be operative in the outer space regions. These would logically include the following: postfinite, post-supreme, tertiary-supreme, absonite, transcendental, Ultimate, and pre-absolute. Growth in the outer universes will have a meaning for finaliters, and quite likely, for their colleagues as well. Concerning ascending mortals, the Papers state:
Our growth in the Supreme has to do with the realization of the first three dimensions of personality. (ibid) Our post-supreme growth will have to do with the unfolding of these three additional dimensions of personality — dimensions for which there is no possible expression in the present age of the evolutionary growth of the Supreme. § 7 footnote: mechanism of post-ultimate growth When we attempt a consideration of post-ultimate growth we are leaving behind the "mechanisms of experiential growth," as we have studied them in this Appendix. Post-ultimate growth seems to involve a completely new alignment of the levels of Total Deity function — an existential-experiential mechanism of growth. Technically, such operational methods fall outside the purview of this Appendix and are considered in their proper context in Appendix XX § 5, The Post-Ultimate Change in Growth Potential [147], and Appendix XXVII § 3, The Existential-Experiential Mechanism of Deity Functions [192]. Technically, post-ultimate growth cannot be subabsolute. Perhaps the best definition of this level is given in the Papers (1163.1) 106:0.7 [511] in the definition of the coabsolute level of reality. This level is defined as a "projection of experientials" beyond the master universe onto a larger field of expansion. This definition is elsewhere amplified:
Post-supreme growth is difficult enough to imagine, post-ultimate growth is even more difficult. Nevertheless, the finaliters are likely to find themselves involved in this kind of growth in the most-remote future. Consider the statements:
We are informed (8.2) 0:5.2 [593] that the potential for change and growth of nonpersonal reality is "definitely limited," but there is no known limit to the progressive growth of personality — of personal creatures. Appendix VIII. Transformative TechniquesTRANSFORMATIVE TECHNIQUES Creative Techniques [52] Techniques of Eventuation [54] Techniques of Fragmentation [55] Emerging Personalizations [57] The Deity Embrace [58] Footnote: Concerning Fourth Creatures [59] There is more than one way in which things and beings emerge from potentialities to become real — to become actualities — but, in each instance it is a transformative process. We, who live on an evolutionary world, should not find it too difficult to think of fiat creation as a contrast to slow evolution. There are several other transformative techniques (besides evolution and creation) by virtue of which things and beings are brought into existence, and through which changes and modifications are wrought in those already in existence. For example: As a person, God creates; as a superperson, he eventuates; as a preperson, he fragments. (333.7) 30:1.99 [527] In the local universes both the creators and the creatures evolve. Creators and (certain) creatures can trinitize a new being. The development of the Creative Spirits of the local universes is unique, there is nothing else like it; it amounts to the personalization of a local-universe focalization of the Infinite Spirit. And there are other beings who are "emerging in personalization," just as the Creative Spirits. When creatures are embraced by Deity, this embrace sometimes has the effect of changing the status of the embraced creature. Appendix VII [43] reviewed the mechanisms of experiential growth. There we observed the manner in which potentials were segregated, creatively organized, and matured to the point where they became responsive to the acts of creators and others who function in the grand universe of today and in the master universe of tomorrow. It is our present purpose to examine in some detail the several transformative techniques whereby potentials are transformed into actuals in the present universe age. We should approach the study of creative techniques with some degree of caution. That which may be standard procedure in time and space may not prove to be the rule in Havona, much less on Paradise. Creativity on Paradise. We are instructed to think of God as a creator. (21.1) 1:0.1 [594] But creatorship is not classified as one of the attributes of God; it is designated as being ". . . rather the aggregate of his acting nature." (44.3) 3:0.3 [595] In this particular context, we believe that "creatorship" is being used in a very large sense — in the sense of designating any technique that might be employed to bring something, or someone, into existence. In this sense, it could possibly mean all of God's transformative techniques: personal, prepersonal, and superpersonal — creation, fragmentation, and eventuation. (333.7) 30:1.98 [596] These techniques are employed on ". . . levels of subinfinite value and relative divinity expression." (3.15) 0:2.2 [597] We may, or may not, have been given the names that refer to God's super-creative actions in relation to universal values and the absolute expression of divinity; perhaps the terms "deitize" (1158.2) 105:5.2 [598] ; (1172.5) 106:8.20 [599], or "eternalize" (146.1) 13:1.12 [600] are employed in this connection. As an example (ibid), the Papers refer to a series of transformative acts by Paradise Deity as follows ". . . beings . . . who are trinitized, created, eventuated, or eternalized . . ." The term "eternalized" could well refer to a super-creative act by Paradise Deity. Creativity in time and space. The Papers are a good deal more specific in the discussion of those creative techniques employed by the Corps of the Supreme Creators in the present universe age. These creators are working in time and space, and in the grand universe. They are the post-Havona creators. Concerning their methods, we are informed:
That which derives from ever-existent Deity is also ever-existent. It cannot be destroyed although it may be subjected to unlimited transformation. (468.4) 42:1.7 [602] Force Organizers cause space-force to evolve into energy; Power Directors transform energy into mass — this is the origin of the physical space bodies. The Morontia Power Supervisors similarly work in the morontia realms. Life Carriers catalyze the required revolutions in lifeless matter, which causes it to become alive. The Supreme Creators similarly operate upon the higher phases of divine energy and bring into existence the spirit, and other higher beings of the central, super-, and local universes. (468.2) 42:1.5 [603] The Supreme Creators are able to cause ". . . the time transmutations of matured potentials into experiential actuals." In the larger and the higher sense, the Supreme Creators are "transformative creators," but, from the perspective of the finite level and a finite creature, these Supreme Creators actually do create. (1298.7) 118:4.7 [604] Such prerogatives of creativity are inalienable from the personality of a Creator; not even the experience of being incarnated on a bestowal mission can completely divorce these attributes from the incarnated personality of a Creator Son. (1329.1) 120:2.9 [605] The limits of creativity. What is the creative domain? Does it have limits? We advance the opinion that it does have boundaries and limits. It seems likely that its inner and existential boundary would be found where God maintains subinfinite relations as a person to other persons (3.17) 0:2.4 [606]; "God, as a person, creates." (333.7) 30:1.98 [596] We might call this "the inner boundary of creativity." Now, is there an outer boundary? We believe there is, at least in the experiential sense. We are informed (4.11) 0:2.17 [532] that God the Ultimate operates on "final creative levels." This would appear to be "the outer boundary of creativity." The entire domain of creativity, in the strictest use of that word, is subinfinite from a quantitative standpoint, and subabsolute from a qualitative standpoint. Creativity operates in the realms of "relative" reality. (3.15) 0:2.2 [597] As we further explore the nature of a creative transaction, it is apparent that there is more than one kind of creative action. We are not entirely sure we can discriminate all the types of creative techniques, but there appear to be at least four of them:
It will be profitable and informative to explore these four types of creativity and to contrast their respective circumstances. As an example of unlimited creativity, the number of Creator Sons is constantly increasing; apparently there is no limitation to the ability of the Universal Father and the Eternal Son to bring forth these Creators. (235.3) 21:1.4 [607] A Creative Spirit seems to be unrestricted in her ability to produce seraphim; this creative act appears to be a continuing process. (418.6) 38:1.3 [608] There are other examples that could be given, but these two should illustrate what is meant by "unlimited creativity." Such unlimited creativity stands in contrast to two kinds of limitations: one, which is apparently self-imposed by the Creator; and the other, which is apparently imposed by the circumstances of a situation. § 1-B creativity limited by plans In contrast to the ever-increasing numbers of the Creator Sons we are informed (235.3) 21:1.4 [607] that Unions of Days are of stationary numbers; there are exactly 700,000 of them, and no more are being created. Unions of Days are of Trinity-origin, and it is quite unthinkable that the Paradise Trinity would be unable to create more of them, but, to what purpose? Exactly the required number are now in existence and any additional Unions of Days would be supernumerary to the present plans for the superuniverses. In a majority of instances (as with the orders of "Days"), when an order of beings is of stationary numbers it is likely that this limitation is one which the creators have placed upon themselves. Certain plans call for an exact number of beings and any deviation form this precise number would be plainly nonsensical. § 1-C creativity limited by circumstances In certain situations, the creators seem to encounter some external (or some inherent) factor that limits creativity. Such creative-limiting factors must be inherent in the circumstances of the situation. Consider the following examples:
These examples should serve to illustrate the principle of "creativity limited by circumstances." And there are other situations that could be cited. § 1-D pattern beings and first-borns There are several instance in which the Papers call attention to the existence of a "pattern being," or to an "archetype" of an order of beings, or to the special status of the "first-born" of an entire order of beings. As we have noted, these differences may be due to "creativity limited by circumstances," or they may be entirely due to the uncomplicated fact of being "first" and thus pre-empting certain specialized functions — or, they may be due to a combination of both factors. Regardless of the cause of the unique status of these beings, it is informative to review them as a group:
It is apparent that the fact of being "first" has real significance in the affairs of the universes. In the evaluation of the uniqueness of the members of this group, however, we should recognize that we may be taking note of a specialized function that could be entirely due to the uncomplicated fact of being "first," and might not be due to some difference in inherent nature that is caused by "creativity limited by circumstances." Two examples should serve to illustrate this moot point:
Undoubtedly some of these "pattern beings," and "archetypes," and "first-borns" are unique because of created differences. The original supernaphim, Nambia, Gavalia, the original archangel, and the original angel of Nebadon, might fall in this category. The original Michael may, or may not, be unique because of a creative distinction; we are somewhat inclined to believe that his nature is creatively unique. Grandfanda, however, appears to occupy his unique position simply because he was the "first." Creative leakage. In our study of "creativity limited by circumstances" ( § 1-C above) it was noted that the Eternal Son is not able to create Creators who, in turn, can create additional Creators. (77.7) 6:5.4 [609] This statement is nearly factual, but not totally so. We are informed (ibid) ". . . in the highest local universe Sons, there does appear a very limited reflection of the creative attributes of a Creator Son." We are sure that this statement refers to Gabriel and the Father Melchizedek who are the creators of the spironga, the servitals of a local universe. (416.2) 37:10.2 [627] The Father Melchizedek is also co-creative with the Universe Son and Spirit of the Melchizedek order of Sonship. (384.8) 35:1.1 [614] This example of "creative leakage" again illustrates the unique status of a "first-born." In the case of Gabriel, we are dealing with the "first-born" of an entire local universe (369.4) 33:4.1 [628], and its inherent chief executive. In the case of the Father Melchizedek, we are dealing with the "first-born" of the highest order of the local universe Sons of God (384.8 ) 35:1.1 [614], a personality who is inherently the assistant chief executive of such a local universe. (385:1) 35:1.2 [629] § 1-E reflex (and reflective) creativity We are not at all certain that it is proper to group together what appears to be the transformative techniques of Reflex Creativity and Reflective Creativity. They may be quite different in principle, but they do have one important feature in common: each involves a creative action which is induced in one creator by another, and a separate creative transaction that is being performed by one or more other creators. We can identify only one example of each of these transformative acts.
Illusory examples of reflex creativity. There are certain other instances in which a transformative technique may seem to involve a reflex response of creativity, when such is probably not the case. For example:
Neither do we regard the creation of Majeston by the Supreme Being as an act which initiated a reflex response in the Deity Absolute. (200.3) 17:2.5 [640] This transaction appears to be a trinity function — the action of the Second Level of the Trinity of Trinities (1172.5) 106:8.20 [641], which we have sometimes designated the Third Experiential Trinity. (Appendix XXIV [173]) § 1-F footnote: concerning procreation The Papers mention only three procreating orders: human beings (559.1) 49:0.1 [642], the Material Sons (516.1) 45:6.3 [643], and the midsonite order. (400.6) 36:4.2 [644] The ability of these three orders of creatures to reproduce their kind should not be confused with the act of creation. Creation and procreation have quite different meanings:
Creation is a transformative technique for bringing new things and new beings into existence. Procreation is a transmissive technique for reproducing one's own kind, for transmitting germ plasm from one generation to another. Stated otherwise — creation is a productive process; procreation is a reproductive process. (From a strictly genetic viewpoint, a chicken is an egg's method of producing another egg.) When a creator creates new beings, his creative intent determines — within certain very broad limits (236.1-6) 21:2.3 [645] — the nature, character, and attributes of such new creatures. (This point is well illustrated by a statement in the Papers concerning the ". . . large degree of personal liberty in choosing and planning" (393.8) 35:9.8 [646] with which Michael of Nebadon has endowed the Lanonandek Sons of our universe.) In contrast, when two procreators beget their kind, their personal intent and parental desire have nothing whatsoever to do with the nature, character, and attributes of the ensuing offspring — the procreative intent of the parental beings simply determines the fact of procreation. Creators can create a wide variety of beings; procreators are limited to the reproduction of their own kind. Humans beget only humans; Adams beget only Adamites. The Material Sons are, by special design of germ plasm, reproductively functional with the evolutionary mortals of that local system. But, if the procreative techniques of the two orders — mortal and Adamic — were radically different, they would not be mutually procreative. (580.5) 51:1.2 [647] We are naturally very sure about these opinions concerning procreation by human beings. There is nothing in the Papers to indicate that the procreative process differs in the Material Order of Sonship except for the differential of transmission of unconditional and conditional immortality. The Original Adam and Eve in each local system are the direct creation of the Creator Son (580.5) 51:1.2 [647] and are the possessors of unconditional immortality. (581.2) 51:1.5 [648] Their progeny have conditional immortality, an immortality that is conditioned by the need for keeping in harmony ". . . with the mind-gravity circuit of the Spirit." (ibid) Conditional immortality persists with a descending Adam and Eve on a planetary mission (581.1) 51:1.4 [649], but their planetary offspring, while long lived, are not immortal. (581.5) 51:1.8 [650] This progressive diminution of immortality does not, however, appear to result from any creative intent on the part of the Material Sons; it rather appears to represent the outworking of the original creative intent of the Creator Son. The midsonite orders are procreated and are, themselves, procreators. When a Melchizedek Life Carrier procreates with a Material Daughter, all of their progeny are midsoniters (400.6) 36:4.2 [644]; and when these midsonite beings procreate, they uniformly reproduce their own kind. (400.7) 36:4.3 [651] Borderline phenomena. So far, we have been considering three orders of beings that are undoubted procreating orders; they reproduce by sexual procreation; they are characterized by male and female. There are two other situations that are less clear, but still appear to fall within the general classification of procreation; these borderline transactions concern the origin of the secondary midwayers and the primary midwayers. Secondary midwayers are the progeny of certain of the children of Adamson and Ratta. (See Appendix VIII § 8-C) We are informed that their origin involved a "technique of sex and nonsex liaison." The period of gestation was seventy days. (862.6) 77:6.2 [652] Each parental couple could produce exactly 248 midwayers (862.8) 77:6.4 [653] after which their capacity was exhausted. While the midwayer progeny were unlike their peculiar parents, these parents, in turn, were unlike Adamson and Ratta. Such differences can reasonably be accounted for by considering the Adamic-Nodite superhuman-gene-pattern that was being commingled. The fact remains that the midwayer parental-couples produced 1,984 secondary midwayers (ibid); all their progeny were alike; they did not beget a variety of beings. The Papers say (424.4) 38:9.4 [654] there are as many as 24 different ways in which secondary midwayers are produced on the inhabited worlds, and the method on our world was quite unusual. The fact that the secondary midwayers are fairly uniform supports the contention they are procreated; they seem to appear in accordance with the plans of the higher creators, and not because of the "creative" intent of their immediate procreating progenitors. Primary midwayers are the offspring of the corporeal staff of a Planetary Prince. On our world this staff consisted of volunteer ascending mortals from Jerusem, 50 ex-males and 50 ex-females, who had been invested with material bodies and equipped for sexual reproduction on the material level. The primary midwayers appeared as the result of super-material (non-sexual) liaisons between male-female couples of this staff. Apparently there was no period of gestation, a primary midwayer appeared immediately following such liaison; but the next such midwayer could not be produced for one-half year. There were 50 couples in the Prince's staff, and when each had produced 1,000 primary midwayers their capacity was exhausted. (856.1) 77:1.5 [655] We submit this is still procreation, albeit not of a sexual kind. The fact remains, however, that the intent of the procreating pairs had nothing to do with the nature of the resulting progeny — all were primary midwayers. We believe that these midwayers appeared in accordance with the creative intent of the universe authorities, and the immediate parental beings were procreators, not creators. Creation and trinitization both result in the bringing of new orders of beings into existence, but creation is never referred to as a "secret." The technique of trinitization is considered to be one of the basic secrets of the universe, as is indicated by the expressions — "the secrets of Vicegerington" (146.1) 13:1.12 [600], and "the Secrets of Solitarington." (146:7) 13:1.18 [656] Creation is seemingly limited to subabsolute levels of reality; this we noted in the consideration of the "limits of creativity." (Appendix VIII § 1 [52]) Trinitization does not appear to have these limits. The Infinite Spirit is the result of the original trinitizing episode, and the Infinite Spirit is the equal of the Father and the Son. Creation and trinitization differ then in at least two respects: Creation is not a secret; trinitization may be so regarded. Creation is limited to subabsolute levels; trinitization is not. There are two obvious differences between these two transformative techniques; there are undoubtedly other and more subtle differences that completely escape our analysis. As it is used in the Papers, the word "trinitize" seems to have more than one meaning and more than one application. We believe there are three distinct usages of the word "trinitize."
We will survey the transformative technique of trinitization under these three general headings. All of these actions are going on in the grand universe during the present universe age. When certain creatures are embraced by the Paradise Trinity for a certain purpose, this act is designated "trinitization." (243.1) 22:0.1 [657]; (243.6) 22:1.1 [658]; (243.14) 22:1.9 [659] The Papers state there are three principal groups that are thus "trinitized" — trinity embraced:
After these three groups of beings have been embraced by the Paradise Trinity they are then assigned to the governments of the superuniverses where they serve as co-ordinates of the Trinity-origin administrators. (244.4) 22:1.13 [663] Such assignment is certainly for the present universe age, but it is probably not eternal. (244.6) 22:1.15 [459] Concerning Sons of Attainment and of Selection. When these beings are embraced by the Trinity they become, in many ways, as they would have been had they originally been created by the Trinity. They have received certain qualities that are like those of the Trinity-origin beings. (252.7) 22:9.5 [664] This Trinity embrace fixates growth; such embraced beings are non-growing (stationary) like the Trinity-origin administrators (1280.4) 117:2.4 [665], the Stationary Sons of the Trinity. (114.6) 10:6.5 [666]; (218.6) 19:4.8 [667]; (219.1) 19:4.9 [668] This is because the Trinity embrace reaches forward to the close of the present universe age ". . . to precipitate out of the stream of future time many of the unrealized potentials of creature beings." (247.4) 22:4.5 [669] When a finaliter (a sixth-stage spirit) is embraced by the Paradise Trinity, he is thereby endowed with that which he sometime would have acquired as a seventh-stage spirit. (454.1) 40:10.12 [670] Concerning the Sons of Perfection. These are the creature-trinitized sons who are embraced by the Paradise Trinity. They are referred to as "retrinitized trinitized sons." (253.3) 22:10.1 [671] With this group the Trinity embrace is a variable in terms of what it may do to, and for, the creature concerned. It ". . . may act solely upon the idea which is personified in a creature-trinitized son . . ." (252.7) 22:9.5 [664] In this event, the embraced being is otherwise unchanged in status. Or it may impart to the embraced being certain qualities that are like those of a Trinity-origin being. This variance is in accordance with the intent of the Paradise Trinity. (ibid) This kind of "repeating trinitization" seems to be the sole prerogative of the Paradise Deities. So far as we can determine, this type of trinitization is almost indistinguishable from the act of creation. Undoubtedly there are important differences between these two transformative techniques, but we are not informed concerning these differences and they are not otherwise apparent. "Unlimited trinitization" may involve either two or three of the Paradise Deities (146.1) 13:1.12 [600] and it differs from "limited trinitization" in the following respects:
We offer the opinion that "unlimited trinitization" is the transformative technique involved in the origin of the unrevealed Deity-trinitized Sons. (243.2, 5) 22:0.2, 5 [673] "Trinitize" used loosely as a synonym for "create." The Papers tell us that Trinity-origin beings and trinitized beings are not the same. (148.2) 13:2.3 [674] But this statement is made by a Perfector of Wisdom in explaining why he does not regard Vicegerington as his home. (ibid) Regardless, the word "trinitized" is used in reference to the appearance of the Trinity-origin beings, as in the statement, "The Ancients of Days were all trinitized at the same time." (209.6) 18:3.4 [375] To cite another instance involving the same group: the full name of the Secrets of Supremacy is the "Trinitized Secrets of Supremacy." (207.12) 18:1.1 [218] Now, these Secrets of Supremacy are the first order (207.2) 18:0.2 [675], and the Ancients of Days are the third order (207.4) 18:0.4 [676] of the Supreme Trinity Personalities — and this group is spoken of as being "created." (207.1) 18:0.1 [677] We offer the opinion that the word "trinitize" is sometimes broadly used to designate a certain type of creative act, or the equivalent of such a creative act, by any two of the Paradise Deities, or by all three — either functioning as three Deity-persons or as the Trinity. This transformative technique is the most interesting of the three kinds of trinitization because it is so like, and yet so unlike, creation. Limited trinitization appears to be characterized by three distinct happenings:
Such trinitization seems to require more of the initiating beings than does creation; they are personally affected by having participated in this transformative action. This trinitization seems to go deeper, penetrate farther, and produce more, than does creation; the results of trinitization are super-additive to the union of the ancestral beings. (110.3) 10:2.5 [678] The ensuing trinitized offspring are something more than the predictable sum of the attributes of the trinitizing parental beings (99.1) 9:1.2 [679]; at least, this all seems to be true of the transformative technique of "limited trinitization." Created beings always seem to be subordinate in status to their creators; beings produced by "limited trinitization" seem to be equal with (but not to) their progenitors. The origin of the Infinite Spirit is the original, and the perfect example of an act of "limited trinitization." The Father and the Son have been united as the Father-Son ever since this trinitization of the Infinite Spirit. (250.2) 22:7.6 [680] The Infinite Spirit is the deity equal of the Father and the Son. (90.4) 8:0.4 [681] There can never be another Infinite Spirit; only one is possible. (249.3) 22:7.3 [672] When the Father and the Son subsequently unite to produce a creator, they succeed in producing a Creator Son; such a Son is truly a creator, but he is subinfinite in the scope of creative action. The original trinitization. In this connection, the "technique of trinitization" is spoken of as the method whereby the Universal Father escapes from the absolute limitations inherent in the "Absolute Personality," which becomes the Eternal Son. (79.1) 6:7.1 [682] The Father divests himself of that ". . . unqualified spirit personality which is the Son . . ." by the technique of trinitization. (109.5) 10:2.2 [254] We do not regard this as an act of trinitization that is initiated and consummated by the solitary pre-Father. This is a transaction that appears to have three conceptually sequential — but factually simultaneous — steps: dualization, trinitization, and trinity formation. First, the Father dualizes the initial personalization of deity, himself, and the Eternal Son. Second, the two trinitize the completed personalization of existential deity, the Infinite Spirit. Finally, they consummate their deity union in the Paradise Trinity. We venture the opinion that at no point in this threefold transaction is deity ever divided. In the simultaneity of this triple action deity is at all "times" undivided. At the same moment that the Father is separating himself from the Son, he and the Son are trinitizing the Spirit; and, still at the same moment, the three Paradise Deities are uniting as the Paradise Trinity. (6.2) 0:3.22 [268] This seems to be a threefold, simultaneous act. As the pre-Father is withdrawing (as a person) from diffusion throughout the Total of Deity he is replacing his presence by that of the Paradise Trinity, the presence of undivided-existential Deity; and contained within this transaction is the dualization of the Son, and the trinitization of the Spirit. Trinitization by the Universe Sons and Spirits. The Papers speculate that the Creator Sons (as Master Michaels, the seventh-stage of sovereignty) and the Creative Spirits (in the seventh-stage of existence) will trinitize — probably at the end of the present universe age. (643.1) 56:7.7 [418] When these two creative beings presently create, they produce creatures — subordinate beings. In the distant future, if they trinitize, we believe they will produce another creator — a co-ordinate being. We do not believe that such a Creator Son and Creative Spirit will ever again repeat this trinitizing action — within the concept-limits of the master universe. (Appendix XIII § 3, Son-Spirit Creative Trios [93].) Creature trinitization offers a very good example of "limited trinitization." It is axiomatic that a creature cannot create anything; but some creatures are able to engage in the adventure of trinitization, thus bringing into existence the three major orders of the creature-trinitized sons. (251.2-4) 22:7.12-13 [683] When two qualified creatures engage in the act of trinitization, it is a typical example of what we have designated "limited trinitization," and will stand examination on the following three counts that seem to be characteristic of this kind of trinitization:
We are further informed that the trinitized offspring of such creature unions ". . . represent no more than the conceptual potential mobilized in that trinitization . . ." (146.1) 13:1.2 [684] The depth of trinitization seems to be in direct relationship to the personal capabilities of the two initiating creatures. We would further amplify this principle as follows:
§ 2-D the scope of creature trinitization If we carefully scrutinize certain aspects of creature trinitization, we will find there seems to be a scope (a time-range, in relation to the universe ages) that is greater, in certain respects, than the comparable scope which is permitted the time-space Creators. This difference is not too apparent to a superficial examination, but it may become more apparent if we compare the creative acts of a time-space Creator (such as Creator Son) with the trinitizing acts of qualified creatures. In making this comparison, we should pay particular attention to the limitations now imposed (under certain conditions) upon the creative acts of a Creator Son. We should then compare these limitations with the permissible scope of activity extended to the trinitizing acts of two qualified creatures In making this comparison, we should remember that any two creatures are naturally limited (by creature status) in their ability to mobilize "the conceptual potential" that may be personalized in the ensuing creature-trinitized son. (146.1) 13:1.12 [684] Creators, by contrast, have an inherent ability to mobilize potentials that must be far in excess of the capacity of any creature, or pair of creatures. A Creator would have a greater depth of function; he can reach deeper into potentials. A Creator would also have breadth of function that would be completely lacking in two trinitizing creatures; a Creator can produce many different types of beings. But, in terms of restrictions imposed by the requirements of the universe ages, a Creator is allowed a lesser scope of function than is permitted two trinitizing creatures.
A Creator Son seems to be thus restricted in his creative activities by the limitations imposed upon him for the duration of the present universe age. In contrast to this, two trinitizing creatures appear to be quite unrestricted by any limitations of the present age. In fact, the main purpose of such creature-trinitization appears to be intended to satisfy the needs of future ages — the post-supreme ages of the outer space levels, and the post-ultimate age of the completed master universe. Let us review what the Papers have to say on this point.
Creature trinitization results in the production of three types of sons. (251.1) 22:7.11 [577] Two of these types (the Ascender-trinitized sons and the Paradise-Havona trinitized sons) are in but not of the present universe age. They function in the present-age universes but do not grow by experience in the present age (1280.3) 117:2.3) [424]; their experience capacity is "time-space inhibited" because they are being held in reserve for "acquiring experience in a future universe age." (253.1) 22:7.11 [577] We have designated these two types as "post-supreme sons." The remaining type (the Trinitized Sons of Destiny) of origin in mixed parents (251:4) 22:7.14 [434] are not even allowed to function in the grand universe of the present age — they are all withdrawn to Vicegerington. (250.4) 22:7.10 [419] We have designated these beings as "post-ultimate sons." § 2-E creature-trinitized sons: post-supreme and post-ultimate We have classified the creature-trinitized sons as post-supreme and post-ultimate for the following reasons:
Let us now trace out the assignments, the functions, and the presently known destinies of these two groups of creature-trinitized sons — post-supreme sons and post-ultimate sons.
This outlines what we have been told about the present assignment of these two groups of post-supreme sons. Their future destiny (with an open question concerning the Trinitized Sons of Perfection) seems to lead two possible assignments. Members of these two groups may have a possible destiny of future service in the outer space levels as members of the Paradise Corps of Trinitized Finaliters. (296.5) 26:11.2 [428] ; (252.2) 22:8.6 [578]; (353.6) 31:10.10 [357] Otherwise, it is anticipated they will be mobilized on the capitals of the superuniverses and their sectors at the close of the present age. (636.3) 55:12.2 [692] This is probably in anticipation of the sometime arrival of outer-spacers en route to the central universe and Paradise.
Vicegerington is the world of the Father-Son (145.6) 13:1.11 [693], but it is not the present status sphere of the Creator Sons. (148.4) 13:2.5 [225] On Vicegerington, the Trinitized Sons of Destiny (and, presumably, their Solitary Messenger associates) ". . . are engaged in the study of the concepts of time and the realities of eternity in a special sector of the sphere occupied by the secret colleges of . . . the Creator Sons." (250.4) 22:7.10 [419] These Destiny Sons are the wards of the Master Architects (ibid), and we are informed there is a "very close association" between the Creator Sons and the Master Architects that is unrevealed. (352.7) 31:9.14 [694] * * * * * From this general review of the creature-trinitized sons, we may draw certain broad conclusions. The function of a Creator (Son) in creation is to produce that which is useful to, designed for, and limited by, the requirements of the grand universe in the present age. The function of creature-trinitization has a seemingly different purpose and scope. It is not limited by the requirements of the present age, for its primary purpose seems to be the anticipation of the needs of the future ages — the post-supreme ages, in the case of the creature-trinitized sons who are now serving in the grand universe; the post-ultimate age, in the case of the Trinitized Sons of Destiny. (Appendix VII § 5 [48]; Appendix XXVI, Functions of the Supreme-Ultimate [184].) "Eventuation" is a term that is used to designate the manner of origin of the (absonite) transcendental beings. (332.38) 30:1.92 [695]; (333.1-7) 30:1.93-99 [695] The origin of these beings is known, but the authors of the Papers have been forbidden to disclose it. (351.3) 31:9.2 [696] They do tell us, however, that the Deity Absolute may have been involved in the origin of the Transcendentalers, and may have something to do with their destiny. (350.6) 31:8.3 [528] We are further informed that the act of eventuation is comparable to the act of creation, in the same sense that God-as-a-superperson is comparable to God-as-a-person. (3.17-18) 0:2.3-4 [697] The Papers do instruct us that "God, as a superperson, eventuates" (333.7) 30:1.99 [527] and, elsewhere they speak of ". . . beings . . . eventuated . . . by any two or all three of the Paradise Trinity." (146.1) 13:1.12 [600] Definition of "eventuate" and "event." In discussing the origin of the order of Transcendentalers, the authors of the Papers have chosen to use the English word "eventuate," ". . . in order to avoid using a new term — an arbitrary and meaningless designation . . ." (350.6) 31:8.3 [528] But the joint authors of Paper 31 must have had some special reason for choosing this particular word from among all of the words that are available in the English language. They chose this word to avoid a "meaningless designation." Therefore, their choice must be "meaningful." If this word was deemed to be meaningful, then we should see just what meaning attaches to it in English usage.
This verb, "eventuate," is obviously derived from the root-noun, "event." Let us accordingly review the meanings which are attached to the usage of this noun in English:
These definitions give us some idea of the general meanings, in English, of the verb "eventuate" and of its root-noun, "event." Now, how is the word "eventuate" used in the Papers? The following meanings attach to it in the Papers:
What can we learn by comparing the English usages of "eventuate" with the usages in the Papers? From English usage we deduce that "eventuate" is something that happens, that takes place, etc. The most nearly similar usage in the Papers is in the statement, ". . . three or more objects eventuate a system." Such a system is not purposed, designed, manufactured, contrived, or created; it just happens! A system is simply inherently present whenever three (or more) objects are present within the same frame of reference. Concerning the appearance of such a system: it happens, it befalls, it takes place, it occurs, it comes to pass, it is the outcome, it results . . . in short, it eventuates whenever three (or more) objects are together. And, as further examples of this usage:
In these contexts, "eventuate" means something that happens inherently in the circumstances. It is inescapable in view of the events concerned. It could not be avoided in view of the happenings. From other uses of the word "eventuate" in the Papers, we also deduce that it is a superfinite action relating to the "origin" of certain absonite (transcendental) beings. God must eventuate beings on the transcendental level of reality and in eternity; this is something very different from the creation of creatures on the finite level and in time. With this background of definitions and comparative definitions in mind, it ought to be possible to engage in some speculative reasoning about the meaning of "eventuation." This line of reasoning will be based on one new premise: "the principle of consistency" (Appendix XV § 8 [112]), the "organic unity of the cosmos." (56.2) 4:1.10 [703] The universe is consistent because God is consistent. First, let us review this "principle of consistency" as the Papers apply it (in the form of compossibility) in relation to God's attribute of omnipotence. Then we can reason by analogy to see if the same principle might possibly cause eventuation to be related to God's "thinking" in the formulation of plans. Compossibility as a corollary to God's omnipotence. We are informed that there is a corollary to God's ultimate attribute of omnipotence, and that the name of this corollary is "compossibility." (1299.1) 118:5.1 [704]
As "omnipotence" is associated with "compossibility" in the Papers, it means that God's omnipotent acts create "things with a nature" and, at the same time, compossibility determines the consistency of the "nature of all things" that are created. (ibid) Here we might well use the same illustration that the Papers use to make this relationship more clear:
A "square circle" is not, therefore, a possibility. It would violate the principle of compossibility which is an inseparable corollary of the ultimate attribute of omnipotence. The important point to be noted is this: omnipotence has something which is attached to it, and this is a corollary which demands universal consistency. The Papers further express this "principle of consistency" with regard to omnipotence and omniscience as:
We have explored this "principle of consistency" in greater detail in Appendix XV § 8, The Principle of Organic Consistency [112]. We regard this as one of the basic principles that govern happenings in time and space, in transcended-time-and-space, in eternity, and on Paradise. Brotherhood eventuates out of fatherhood. God does not "create" the universal brotherhood of all creatures. God constitutes himself the Father of each personal creature, and inherent in that universal Creator-creature (Parent-child) relationship is the fact of universal brotherhood. The brotherhood relationship does not have to be planned, devised, purposed, or created; it is an inherent corollary of God's universal fatherhood. The universal brotherhood eventuates out of the universal fatherhood of God. One is inseparable from the other. (138.3-6) 12:7.10-13 [706] An analogy: Eventuation as a corollary of God's planning. Let us now apply this "principle of consistency" to the making of universe plans, to the establishment of segregated and defined potentials. We advance the proposition that when God makes plans there are certain repercussions that are inherent in, and inseparable from, the making of these plans. We will repeat and amplify this proposition. When God makes plans, then all that is eternally necessary to the inception, realization, and consummation of these plans will inherently and inevitably make its (eternity) appearance; will happen, come to pass, come out finally, be the outcome of, take place, occur — in brief, will "eventuate." If this did not happen, God would not be making real plans; he would be making "daydreams." (We believe that God is well aware of the subjunctive, but we have the opinion that he thinks and plans in the "eternal indicative.") When God conceives of the master universe, the conception must become segregated within total reality and consequently emerges from the static level as a structured potential, a defined plan; and inherent in the conceptualizing of this plan is the appearance, the eventuation, of the Architects of the Master Universe — those beings who personify God's plan for the master creation. (And along with the Architects would eventuate the other Transcendentalers.) If this is valid reasoning, then those eventuated are precreative in origin because they are related to, and their appearance is a consequence of, God's action when he segregated and defined certain potentials. (The creative level is the fourth level of the function of Total Deity; the potential level is an earlier level; it is the second.) This line of reasoning is consistent with the statement that the Transcendentalers are neither creators nor creatures. (332.38) 30.1.92 [695] They never were created — they are conceptual repercussions of God's plans and, accordingly, are not creatures. They are not creators because they do not create — they are "inceptors" (those who begin things, who initiate things) and, as "inceptors," they perform their work long before the "creators" appear on the space-stage of action. (For a more detailed study of inception, realization, and consummation, see Appendix XV § 5 [109]) We believe that God directly, or indirectly, initiates the origin of all absonite beings — the Transcendentalers and their governing corps — the Architects of the Master Universe. But God does not "create" these beings; it appears that he "thinks out" their existence as a natural and necessary part of the making of serious plans and the formulating of segregated potentials — potentials that are going to emerge as actuals in the development of the master universe. The mechanics of eventuation. In any effort to comprehend the method of eventuation, we are dependent on speculative logic. When God is making plans, he is "thinking." He may be planning future events in time and space, but he must be "thinking" far above the finite, time-space level of existence; he is probably "thinking" above the absonite level, the level of transcended-time-and-space. We believe he is "thinking" in eternity. God's plans might accordingly repercuss (through the Paradise Trinity) in the Deity Absolute. The Deity Absolute might react to such plans by precipitating out of the potentials of infinity, those factors, forces, entities, and beings, that are indispensable to the inception (the starting and the beginning) of the plans in question. In other words, beings might eventuate out of the Deity Absolute (directly or indirectly) as a consequence (direct or indirect) of the devising of plans on God's part. And at this point in our speculations, it is reassuring to recall that the Papers state the Deity Absolute may have been concerned in the origin of the Transcendentalers. (350.6) 31:8.3 [528] (And we do know the Deity Absolute once made response to the creative intent, to the culminating action, of experiential deity — to the action of the Supreme Being. (1282.6) 117:3.11 [386] This is the origin of Majeston, chief of the reflective service. (199.6) 17:2.2 [707] If the Deity Absolute can thus respond to the consummational act of experiential deity, it is not unreasonable to believe that this Absolute can also make response to the causative [inceptive] intent, to the plans, of existential deity.) And finally, this entire line of reasoning is consistent with the statement that the Transcendentalers ". . . are eventuated children of divinity, ultimacy, and eternity." (332.38) 30:1.92 [695] Their origin is inherent in the plans of divinity; their nature and function is on the ultimate level of reality; they make their appearance as an eternity event. To summarize our findings and conclusions regarding the transformative technique which is designated "eventuation," God "creates" both creators and creatures; God "thinks out" the existence of the Transcendentalers as a part of his "thinking" when he makes plans for the master universe, and whether these eventuated beings do appear in just this manner, or not, is not too important. We believe this study of the possible manner of their appearance will improve our "feeling" for the word "eventuate," and will cause the unfathomable origin of the Transcendentalers to be less mysterious. § 4 techniques of fragmentation Fragmentation is the manner in which the Adjusters and other Father-fragments come into being. It is a transformative technique that may also apply to other "fragmentations of Deity." (333.10) 30:1.102 [708] We have included under this general heading the "individualization" of the spirit of a Creator Son (ibid) although it is not entirely clear that this is the same as fragmentation. We know about three kinds of fragmentations, or individualizations, of the spirit of deity:
Evolution is a transformative technique that could be defined as "creativity-in-time." It is so related to time, it is so broken down into sequence by time, that any creature who is concerned in this growth process can perceive that changes are taking place, can partially understand them, and can personally participate in them. As is the case with trinitization and fragmentation, evolution also has its "secrets" — these are the secrets of Ascendington, and among them is the secret of the evolution of the immortal soul of an ascender. (147.3) 13:1.22 [725] Evolution means that the creative plan is gradually and progressively developing through the provision for, and the fostering of, the slow growth of the capacities of the creatures concerned. (357.2) 32:0.2 [726] A created being starts with an original status that he did not earn; it was bestowed upon him by the action of a pre-existent Creator. (52.2) 3:5.16 [727] In contrast to this, an evolutionary being earns everything — ". . . even his status as an ascension candidate." (ibid) To make this point very clear, let us consider three examples of creation in contrast to evolution:
The uniqueness of evolution. Evolutionary beings encompass meaning-values that are not creatable. The legal experts, the Technical Advisers, "could not be created." (280.4) 25:4.16 [738] The Protectors of Wisdom personify the existential wisdom of the Paradise Trinity (216.1) 19:2.3 [739], but they still require the complement of experiential wisdom provided by the Trinitized Sons of Attainment. (216.3) 19:2.5 [740] And there are other illustrations. Evolution is creativity-in-time, but it is also something more than this. Evolution can produce certain meanings and values that are not creatable. In the process of evolutionary growth, the Creator and the creature are in partnership — even as man may enter into partnership with the eternal God through cooperation with God's indwelling spirit, the Adjuster. All of this is well summarized in a statement in the Papers. (1279.2) 117:1.4 [741] When time-space experience is united with Paradise perfection, the net result is something new in the meanings and values of the levels concerned. The mechanics of evolution. We speak of evolution and of evolutionary growth, but what are we talking about? Just what goes on in this evolutionary process? On the inhabited worlds, evolution starts as a mechanical process that is developing capacity for mind ministry. With the development of human life, this growth technique becomes potentially spiritual in direction. (730.2-6) 65:0.2-6 [742] We are informed that intellectual selfhood originates in cosmic mind, just as nebulae originate in cosmic force. On the human level such evolution may become spiritual through cooperation between the Adjuster and the personality of man. (1216.3) 111:1.2 [743] Just how does man evolve? in this life and in the next? We are instructed in the Papers that the "keys of the kingdom" are sincerity plus more sincerity, and we make progress therein by decisions plus more decisions. (435.7) 39:4.14 [744] Elsewhere, the Papers say that "action [is the] completion of decisions." (1211.2) 110:6.17 [745] What does this mean? It seems to mean that creature growth has its inception in honesty, is realized by courage, and is consummated by doing something. (Of course, in all this discussion, we are assuming that the decision-action is good; bad or evil decision-action would appear to lead to disintegration.) Survival is determined by faith which can convert ". . . potentials into actuals in the spiritual world . . ." (1211.2) 110:6.17 [745] But, in this particular study, we are not so much concerned with survival as with the actual mechanism of finite-creature evolution. Let us consider the statement about progress in the kingdom. We apparently make progress (evolve) by those decisions that are consummated in action. What does decision-action do? It must speed up the velocity of interchange between the environment and the creature-in-action. The Papers say that life is essentially ". . . a process which takes place between the organism (selfhood) and its environment." (1227.3) 112:1.13 [746] And what is the "environment" of a finite creature? Viewed from the finite perspective, "we actually live, move, and have our being within the . . . Supreme." (1283.1) 117:3.12 [388] Decision-action must enhance (expand) the relationship (the velocity of interchange) between the selfhood of a creature and the ". . . living potential of energy, mind, and spirit existent [within] the Supreme." Out of this "living potential" man and other finite creatures are derived. (1284.4) 117:4.8 [747] Without decision-action the creature would be relatively dormant in relat?ion to the environment, the very environment which contains the potentials (the sustenance) for experiential-evolutionary growth. We are informed that faith determines the qualitative (survival) status of the soul, but its quantitative status depends on action. When personality makes the decision to do God's will and consummates this decision in action, then spiritual faith is joined to decision-action in the enhancement of growth. (1211.2-3) 110:6.17 [745] Decision-action must provide the Adjuster with greater access to the potentials of the Supreme upon which this indweller can draw for the substance out of which to fabricate the soul. We are told that the Adjuster is the maker of the soul, and elsewhere that man is derived from the potentiality of the Supreme. (1217.6) 111:2.2 [748]; (1283.1) 117:3.12 [388] But the Adjuster is not the only creative component in human selfhood. Were this the case, then how would a midwayer or a seraphim evolve? They are not Adjuster indwelt while serving as ministering spirits. The personality of man and these higher beings is also creative. (1221.7) 111:6.1 [749]; (1225.5) 112:0.5 [750] Personality is characterized by an inherent quality — "the evolution of dominance" — the expansion of control over both itself and its environment. (1229.2) 112:2.15 [751] This creativity of personality must explain the evolution of finite creatures in general. The concept, however, tends to oversimplify the process. We are not merely considering an active creature in a passive environment; the environment itself is a "living potential" (1284.4) 117:4.8 [747], and as the creature strives "for self-expression," so does the Supreme strive in that creature "for deity expression." (1284.2) 117:4.6 [752] Finite creatures grow as they ingest the potentials of the Supreme by decisions, and as they digestively convert these potentials into actuals by action; this is a combined technique of "choice-experience." (1211.2) 110:6.17 [745] It remains true that ". . . when man gives God all that he has, then does God make that man more than he is." (1285.3) 117:4.14 [753] In the study of "emerging personalizations," we may be grouping certain transformative techniques together that do not belong together. Nevertheless, they do have points of similarity and we believe they are analogous transactions even though they are probably not homologous transactions. The transformative techniques we are considering have to do with the gradual emergence of certain deity personalities. In a sense, such gradual emergence of certain deity personalities. In a sense, such gradual emergence of personality could be included in the study of "evolutionary techniques" because it is evolutionary in character. In another sense, these emerging personalizations of deity should be separately considered, because, in each instance, the origin of personality is obscure — it is not conventional. We are instructed (8.4) 0:5.4 [754] that the impersonal never transmutes directly to the personality level of reality, that personality never appears spontaneously in the universes. We know of the existence of these two kinds of personality:
We also know of two other types of evolving deity-personalizations; these are emerging personalizations of creators and deities that appear to be neither First Source, nor Third Source personalities.
It is the purpose of this section of our study to give careful consideration to the transformative techniques that appear to be involved in the gradual emergence of the personality qualities as these beings. These are the transformative techniques we have named "Emerging Personalizations." § 6-A the personalization of a focalization We have devised the terminology, "the Personalization of a Focalization," for want of any name in the Papers for the transformative technique by which the Creative Spirits complete their growth. This "personalization of a focalization" pertains only to these Creative Daughters of the Infinite Spirit; they are unique as particular "focalizations" of their Source. They are also "in a class by themselves" as concerns their relations with personal beings. (106.9) 9:8.12 [757] In (203.4) 17:6.1 [760], "The Local Universe Creative Spirits," there is a description of the seven stages of the development of a Universe Spirit. We have already considered the origin of these Spirits in the study of Reflex Creativity. (Appendix VIII § 1-E) Since we are now studying these Creative Spirits from the standpoint of the technique of emerging personalization, it will prove helpful to group these seven stages under four main headings: (a) prepersonal stages, (b) initial personalization, (c) augmenting personalization, and (d) completed personalization. Prepersonal stages. At the time of original segregation a Creative Spirit is in the first stage of her career. (203.6) 17:6.3 [632] She starts her career as a prepersonal entity; she exits as a segregated potential within the Infinite Spirit. She is otherwise designated as a "prepersonal identification of entity." (ibid) But, even as a prepersonal entity she could still theoretically act in relation to personal beings; it is possible for the prepersonal, the personal, and the superpersonal to associate, and they are even "potentially co-creational." (8.4) 0:5.4 [754] In the second stage of development the Creative-Spirit-to-be must emerge from the Infinite Spirit. She has to emerge to begin her preliminary training (203.7) 17:6.4 [761] because such training takes place on the circuits of Havona under the tutelage of the (impersonal) Circuit Spirits. (162.7-8) 14:6.32-33 [762] During this period of training on the circuits of Havona the prepersonal Creative-Spirit-to-be is evidently unobserved by personal creatures. This we deduce from the fact that it is not until later (in her third stage of development), when she emerges from the Infinite Spirit for the second time, that she is initially observed as an ". . . entity . . . [that is] differentiated from the person of the Infinite Spirit." (204.1) 17:6.5 [763] A Creative Spirit enters the third stage of development when she emerges from the Infinite Spirit the second time, this time as a recognizable and differentiated entity. She emerges in response to "the prayer of identification" which is made by the Master Spirit of superuniverse jurisdiction. Immediately following this emergence she enters the presence of, and is enshrouded by, the Master Spirit concerned. She remains with this Master Spirit until she leaves Paradise in the company of the complemental Creator Son. (ibid) The Universe Son and Spirit then proceed to the superuniverse space site that has been assigned, there to begin the physical organization of their local universe. In this third stage a Creative Spirit is referred to as "impersonal" (204.3) 17:6.7 [758], and as "difficult to portray" . . . as a person." (374.3) 34:0.3 [764] In this stage she is "incompletely differentiated" from her Source, the Infinite Spirit. (375.2) 34:1.3 [765] Initial personalization. A Creative Spirit enters the fourth stage of development following the completion of the initial physical organization of her local universe. (374.4) 34:1.1 [766] This step is initiated by ". . . the declaration of the intention to create life . . ." in the newly organized domain. (204.3) 17:6.7 [758] When this declaration is registered on Paradise there is a "reaction of approval" on the part of the Paradise Trinity. (374.4) 34:1.1 [766] The Master Spirit of superuniverse jurisdiction then disappears into the "spiritual shining of the Deities," while the other Master Spirits draw near. (ibid) With the emergence of "the Deity-embraced Master Spirit" there occurs a Trinity manifestation of a spiritual nature — a "primary eruption." Simultaneously with this happening the Creative Spirit concerned personalizes as ". . . a new personal representation of the Infinite Spirit . . ." (ibid); but, in the ". . . likeness of that Master Spirit [Deity-embraced] who was in transmuting liaison with the Infinite Spirit." (375.2) 34:1.3 [765] The Creative Spirit is now described as ". . . a new personal segregation of the Conjoint Creator." (375.1) 34:1.2 [767] She ". . . becomes, to all practical intents and purposes, a bona fide person . . ." (204.3) 17:6.7 [758] Henceforth she "will maintain personal relations" with all the personal beings who are created and evolved in her developing universe. (ibid) But this statement is not a statement to the effect that the Creative Spirit is a personality, with no qualifications. On the contrary, despite these "personalization ceremonies" and despite the fact that the Creative Spirit ". . . thereafter functions as a person and cooperates in a very personal manner with the Creator Son . . ." the further statement is made that ". . . even this representation of the Infinite Spirit may not appear to be wholly personal . . ." (375.4) 34:2.1 [768] Augmenting personalization. A Creative Spirit enters the fifth stage of development following the completion of the seven creature bestowals of the associated Creator Son. (204.4) 17:6.8 [769] This is the occasion when the universe Son issues the "Proclamation of Equality" to the local universe, proclaiming that the Spirit is his equal "in all endowments of personality." (369.1) 33:3.6 [770] It is then that the Creative Spirit "becomes so augmented in personal qualities" that she is recognized as a person by all personal beings. (375.4) 34:2.1 [768] This development is also designated as "the attainment of personal status." (375.5) 34:2.2 [771] The Papers say nothing concerning the source of this augmentation of personal qualities, only that it takes place. Presumably this augmentation of personal qualities continues in the sixth stage of the career of a Creative Spirit — when her local universe is entirely settled in light and life. (204.5) 17:6.9 [772] But nowhere in the Papers is there a flat and unqualified statement to the effect that any of the Creative Spirits are personalities. Concerning the personality of a Creative Spirit, the Papers state that:
Completed personalization. We do not believe that a Creative Spirit will attain completed personalization at any time prior to the entrance upon the seventh stage of development. Apparently no Creative Spirit has yet attained this stage because it is designated as the "unrevealed career." (204.6) 17:6.10 [775] We believe that all Creative Spirits — the 700,000 that are (or will be) commissioned for service in the present universe age — will attain the seventh stage of their careers when all of the local universes (and all seven superuniverses) are settled in light and life. We believe this event will be concurrent with the emergence of the Supreme Being. The mechanics of personalization. We know nothing about the later augmentations of the personality qualities of a Creative Spirit, but we are given detailed information concerning her initial personalization in the fourth stage of development:
Whence come the personal qualities that are imparted to a Creative Spirit? Is the source the Paradise Deities, the Paradise Trinity, or the Infinite Spirit — or any combination of any two, or all three? And what do the Papers mean when they say the Master Spirits "participate in" the "personalization ceremonies" of a Creative Spirit when this transaction is "personally experienced" only by the "supervising Master Spirit?" But, regardless of all these questions, we may be reasonably sure that a Creative Spirit is not a typical personality — she does not have personality as it is bestowed by the Universal Father (70.2) 5:6.1 [776]; if this were the case, then we believe the Papers would clearly say so. And we may be equally sure that the Paradise-Deity contribution to the individuality of a fourth-stage Spirit is not a completed personality, because "personality is changeless" (1225.9) 112:0.9 [777] and the Spirit's personal qualities are later augmented when she enters the fifth stage of her career. We are informed that the impersonal never transmutes directly to the personal, that "personality is never spontaneous," that it is always a gift of the Father (8.4) 0:5.4 [754], or of the Infinite Spirit acting for the Father. (106.8) 9:8.10 [755] So, whence come these personal-like qualities with which a Creative Spirit is progressively endowed? We have reasonably determined that she does not have First Source personality nor does she have Third Source personality. (106.7-9) 9:8.9-11 [778], because she is specifically identified as not having such personality. (106.9) 9:8.11 [774] Possibly these personal-like qualities are bestowed by the Paradise Trinity; the Trinity does impart such qualities of personal and spirit nature to evolutionary deity. (12.1) 0:10.10 [779] The fact remains, however, that we do not know precisely where these qualities come from, in the case of a Creative Spirit, other than "Paradise Deity." § 6-B the infinite spirit and creative spirits We advance the theory that a Creative Spirit is recapitulating in time and space what the Infinite Spirit once did in eternity and on Paradise. We believe that a Creative Spirit starts out as a prepersonal entity; that she is a becoming personality from the fourth stage throughout the remainder of her local universe career; and that she will not become a completed personality until she enters the seventh stage of development. We do not believe that the 700,000 Creative Spirits commissioned in the present universe age will enter the seventh stage of their careers until the 700,000 local universes is the superuniverse space level have all been settled in light and life. A Creative Spirit is ". . . acquiring full personality qualities [in time and space] by . . . creative cooperation . . ." with the local universe personalization of the Father-Son — the Creator Son. (368.1 / 33:3.1 [780] The Infinite Spirit personalizes (in eternity and on Paradise) by the same technique — by creative cooperation with the Father-Son in the eternalizing of the central universe. At a certain hypothetical moment in past eternity — a moment that is during the appearance of the Infinite Spirit (and the Paradise Trinity) and on the verge of the appearance of Havona — the Spirit is spoken of as ". . . the executive agency for . . . the Father-Son creator partnership." (90.7) 8:1.3 [481] Note the use of the word, "agency." This seems to be a prepersonal designation; were the Infinite Spirit a completed person (prior to Havona) then we believe the word "agent" would have been used in this context. To cite another illustration: The Infinite Spirit functions "as a creative activity" in the production of Havona, and enjoys the realization of being absolutely coexistent "with this divine achievement." (161.4) 14:6.17 [781] Note the use of the phrase, "creative activity," in this context. We interpret this usage as an implied designation of a prepersonal deity in the process of becoming a personal deity through the production of Havona — in conjunction "with this divine achievement." If Havona had been "created" in a sequence of several steps, then we believe it would have been possible to observe the Infinite Spirit as a "becoming personality" during the intermediate steps of such a hypothetical sequence. But Havona was not "created" in sequence; the central creation flashes into eternal existence (91.1) 8:1.4 [202] and so does the Infinite Spirit. (91.4) 8.1.7 [486] Apparently this entire process of the progressive personalization of a Creative Spirit is a unique transformative technique, by virtue of which the Infinite Spirit is enabled to pervade all universes (all space) and is also able to function as a segregated presence in each local universe. Here the Spirit recapitulates in time-space his own eternity-Paradise origin, by functioning ". . . as a specialized focalization, acquiring full personality qualities by the technique of creative cooperation with the Creator Son." (368.1) 33:3.1 [780] § 6-C creation-dependent deities From a certain viewpoint there seem to be two kinds of creators, two kinds of deity personalizations in relation to the consummation of creation — the eternalizing of the central universe and the time-perfecting of the local universes. We would designate these two categories as follows: (a) Creators who personalize independently of related creation, and (b) Creators whose personalization is dependent on related creation. Let us explore these categories:
§ 6-D emerging personalization of experiential deity It appears that the personalization of experiential deity is also dependent on the consummation of related creation. We are informed the Paradise Trinity is the source of the "personality and spirit attributes" of God the Supreme. (12.1) 0:10.10 [779] (This statement does not say the Supreme is personalized by the Trinity; he is not.) We are also informed ". . . the personal presence of . . . the Supreme and of the Ultimate is in Havona." (162.4) 14:6.29 [784] We accordingly presume that the "personality and spirit attributes" of the Ultimate are likewise derived from the Trinity. But neither of these experiential deities are actual personalities — not as yet. Both are at present representative of the Paradise Trinity, and both are now evolving through ". . . the prepersonal eras of experiential-power development." (113.6) 10:5.5 [530] Both of them are designated as "prepersonal" at the present time. In discussing the first, and only, creative action by the Supreme Being (after the production of the Reflective Spirits by the Master Spirits and the Paradise Trinity), the Papers state that a ". . . reaction occurred in the Deity Absolute which imparted new personality prerogatives to the Supreme Being . . ." (199.6) 17:2.2 [707] This does sound very much like one of the progressive steps in the personalization of a Creative Spirit. We submit the proposition that some Creators — some deities — possess full personality status independently of the creation of their own making or evolving. Others seem to grow in personal qualities as their creations grow toward completion; and this type of Creator (and deity) does not become fully personal until the related creation (and sometimes all similar creations) has achieved completion of status. The Eternal Son and his Creator Sons are typical of creators who enjoy full personality status prior to, and independently of, the status of their respective creations. The Infinite Spirit, his Creative Spirits, and the experiential Deities (Supreme and Ultimate) seem to be typical of those deities and Creators who achieve full personality status only when their creations achieve perfection: the central universe in the case of the Infinite Spirit, all local universes in the case of the Creative Spirits, the seven superuniverses in the case of the Supreme Being, the master universe in the case of God the Ultimate. We have omitted God the Absolute thus far in this study because of his involvement with infinity. But the same principle would appear to apply to the third experiential deity that applies to the first two. We do believe the appearance of God the Absolute will be associated with the simultaneous appearance of a new domain — in this case the conjectured inner zones of the Cosmos Infinite. (Appendix XXV [179]) Even the last of the experiential deities would appear to be no exception to the generalization that they are dependent on the completion of some realm for the achievement of personalization. This is a transformative technique that is analogous in some ways to the Trinity embrace. (Appendix VIII § 2-A) Like the Trinity embrace the Deity embrace does alter status, but it does not inhibit further growth. We are given only three illustrations of the transformation of status through the Deity embrace; two of these occur in the local universe and involve the embrace of the Creative Spirit; one takes place on Paradise. The embrace of a Creative Spirit. The embrace of a local universe Spirit has to do with the evolutionary growth of cherubim and sanobim — the assistants to the seraphic ministers. These transactions take place as follows:
The embrace of Servitals on Paradise. The Havona Servitals are embraced by "Deity" on Paradise, and some of them do not emerge from this embrace. (Appendix VIII § 8-A) Apparently these vanished Servitals have translated to another and higher order of beings — the Graduate Guides. (271.1-6) 24:7.2-7 [787] Seemingly this embrace deprives the translated beings of all memory of their former estate, else they could establish the fact that they were formerly Servitals and no mystery would attach to their origin. (270.8) 24:7.1 [788] There is another mystery that attaches to the transmutation of Havona Servitals into Graduate Guides by the transformative technique of the "Deity" embrace. The Papers describe this transaction as follows:
We do not know the meaning of such terms as "the Paradise Central Shining," or "the Luminous Persons." The Papers can be most precise — when precision is desired. The ambiguity at this point is, in our opinion, quite deliberate. We suspect that some unrevealed Deity liaison or relationship is involved in this transaction. We encounter similar (deliberate?) ambiguity at another point in our study of transformative techniques — in connection with the "personalization" of a Creative Spirit. (Appendix VIII § 6-A, especially the discussion under the heading, "The Mechanics of Personalization.") In this connection it is unclear as to what the Papers mean when they say the Master Spirit concerned disappears into "the spiritual shining of the Deities." This is an imprecise statement that may, or may not, refer to the collective presence of the Three Persons of Deity (as persons or as trinity) which is identified with the central area of Upper Paradise and is designated as "the Deity presence." (120.4) 11:3.1 [789] If this is "the Deity presence" then the Papers have carefully avoided identifying it as such in this particular context. We advance the opinion that the Papers resort to ambiguity in order to avoid being unfactual when being factual would require the further elaboration that might be deemed undesirable. Such ambiguity thus avoids non-factuality and permits the reader to place his own interpretation on the meaning of the ambiguous statement. * * * * * These three examples are all that is given in the Papers concerning the transformative technique of the Deity embrace — a technique which has the effect of transmuting the status of the embraced being. They illustrate, in principle, a transformative technique that probably has many (unrevealed) applications in the evolutionary grand universe of the present age. § 8 footnote: concerning fourth creatures Gregor Johann Mendel (1822-1884) was an Austrian Augustinian abbot who discovered one of the basic laws of inheritance in plants and animals. He discovered a law of chance which seems to govern whenever there is interaction between two genetic factors that are different in nature. Mendel's Ratio is encountered in the narrative of the origin of Havona Servitals, Universal Conciliators, secondary midwayers, and it is probably involved (in a modified manner) in the origin of cherubim and sanobim. Mendel's Ratio: A law of chance. There is nothing mysterious about Mendel's Ratio, it is simply a law of chance. It can be demonstrated very easily with eight checker pieces and a man's hat. Four of the checker pieces should be of one color, and the other four should be of a contrasting color — say, black and white. We should now put all eight in the hat and draw them out two-by-two, so there are four pairs of checkers. If this is done a number of times — a dozen times, or a hundred — it will be seen that the pairs of checkers average out (for each set of four pairs) as follows: one double-white pair, two mixed pairs, and one double-black pair. We can express this grouping as follows: WW + WB + WB + BB. This is nothing more than an old and familiar algebraic equation: (a + b) x (a + b) = aa + ab + ab + bb, or to write in a more recognizable form: a2 + 2ab + b2. Mendel worked out all of this by cross-breeding peas — tall ones and short ones. What we have been considering is the second step in his experiment; the first step was cross-breeding the tall peas with the short peas. Mendel's first discovery was that one of the two inheritance factors (tallness) would completely cover up the other factor (shortness). All the cross-bred peas were tall; they were not even slightly shorter than the tall peas of the first generation. This ability of one of the two inheritance factors to "cover up" the other is called "dominance." And, conversely, the tendency to be "covered up" is named "recessiveness." In the case of the peas, tallness is the dominant factor and shortness is the recessive factor. When the two are crossed, the members of this cross-bred generation are all tall; they look tall but they actually carry a submerged short inheritance factor. The presence of this submerged (short) inheritance factor is demonstrated in the next (third) generation when the cross-bred plants are bred with each other. In the third generation there are three tall plants for each short plant. We can express this relationship as follows: TT + Ts + Ts + ss. (Here we are using a capital "T" to indicate the dominant tall factor, and the lower-case "s" to symbolize the recessive short factor.) Mendel's Ratio is a ratio that is expressed as "three-to-one" — three talls for one short. But the three talls are really not all alike; they look alike, but only one of the (TT) will actually breed 100% tall peas. The other two (Ts + Ts) will continue to breed out in the three-to-one ratio, thus demonstrating that they carry both dominant-tall and recessive-short inheritance factors. The Papers do not speak of Mendel's Ratio, or a three-to-one ratio, but they do use the term "fourth creatures." This refers to a type, or order, of being wherein every fourth creature is, in some manner, quite different from his fellows. (273.12) 25:1.3 [636]; (275.5) 25:2.5 [790]; (422.6) 38:7.6 [791]; (423.4) 38:8.4 [792] This use of the term "fourth creature" is nothing more than a paraphrase of Mendel's Ratio. "One-out-of-four" is quite the same as saying "three-to-one." Let us review the examples of Mendel's Ratio (concerning fourth creatures) that are found in the Papers. There are four such illustrations: (a) Havona Servitals, (b) Universal Conciliators, (c) Adamson's children, and (d) cherubim and sanobim. § 8-A spirit dominance: havona servitals Spiritual and physical realities seem to exhibit varying degrees of dominance in relation to each other. In nonpersonal situations in time and space physical realities seem to dominate. In personal situations that involve the expression of divinity of purpose, spirit (spirit-mind) is dominant over the physical — all in proportion to the degree of the attainment of divinity of purpose. (484.1-3) 42:12.13-15 [793] The order of Havona Servitals is of joint origin in the Seven Master Spirits and their physical associates, the Seven Supreme Power Directors. (273.11) 25:1.2 [240] This is a clear-cut example of an interaction between spiritual and physical inheritance factors. The results of this interaction are exactly in accordance with Mendel's Ratio of three-to-one. (274.1) 25:1.4 [794] In this instance the relationship of the two inheritance factors (spiritual and physical) can be expressed by the following symbols: SS + Sp + Sp +pp. For every three Servitals that are spiritual in appearance and function, one is quasi-physical — a fourth creature. But are all of the three spiritual-appearing Servitals really alike? From Mendel's Ratio we would expect that one of the three is really different from the other two. Is there any evidence to support this deduction? There is! Servitals are often assigned to superuniverse service, and upon returning to Havona are sometimes embraced by some Deity Presence on Paradise. (271.1) 24:7.2 [787] Almost one-fourth of these embraced Servitals do not emerge from the Deity embrace but apparently transmute to another (and higher) order of being — the Graduate Guides. (271.2-5) 24:7.3-6 [795] It is quite significant that just about one-fourth of the Servitals thus transmute. It seems likely these are the Servitals that have the double-spiritual inheritance. Apparently the Deity embrace has no effect on the fourth creatures nor on the Servitals that carry a mixed inheritance. § 8-B spirit dominance: universal conciliators The Universal Conciliators come into being as a superuniverse reflection of the Paradise-origin of Havona Servitals. (275.1-2) 25:2.1-2 [796]; Appendix VIII § 1-E) This being the case, the Conciliators have the same basic inheritance as the Servitals, a mixed spiritual and physical inheritance which exhibits spiritual dominance. It can be symbolized as follows: SS + Sp + Sp + pp. Since the Conciliators are grouped by fours for service, Mendel's Ratio is easy to detect. One Conciliator is the unanimous choice of the other three as the Judge-Arbiter to head the commission of four; we believe this Conciliator has the double-spiritual inheritance. One Conciliator, the Divine Executioner, is a fourth creature and obviously has the double-physical inheritance. The remaining two probably have mixed inheritance; they fill the remaining positions on the commission of four. (275.5) 25:2.5-9 [790] § 8-C physical dominance: the children of adam ben adam The union of Adamson and Ratta presented a peculiar biologic relationship; both of these beings were mortal, but both were really superhuman. (Appendix VIII § 1-F) When they procreated their kind they had 67 children and every fourth child was different from the rest. "It was often invisible." (861.6) 77:5.6 [797] There were 16 of these unique "fourth children." (862.5-8) 77:6.1-4 [798] They were the immediate progenitors of the secondary midwayers; and so far as we know, these secondary midwayers were the only progeny of these "fourth children." Here we gave a good example of physical dominance: ss + sP + sP + PP. The double "s" combination would be a "fourth child." There were 16 "fourth children" and 51 siblings — 67 children in all. This is a relationship of almost three-to-one. It works out as 16/67ths, which is 23.88% — just a little more than 1% short of the theoretical 25%. Now, this raises some interesting questions, especially concerning certain aspect of Hellenistic culture, for the Adamsonites were among the ancestors of Greeks. (895.3-6) 80:7.3-6 [799] Consider the direct-line human descendants of Adamson and Ratta. This human stock suffered the loss — the permanent loss — of a factor of spiritual growth potential, or spiritual responsiveness, amounting to 23.88% of what should have been normal and average for the group. Presumably the 51 siblings intermarried and procreated human progeny. These human-reproducing strains, however, eventually averaged only 76.12% of the capacity for spiritual growth represented by the 16 "fourth children" who begot the secondary midwayers and whose genetic strain was thereby lost to the human race. Does this explain, at least in part, why Hellenic civilization was so brilliant in the fields of art and philosophy, but always seemed somewhat backward and retarded in the field of religion? The cherubim (and sanobim) are another order that is characterized by fourth creatures. (422.6) 38:7.6 [791] Here, however, we encounter something of a puzzle. These ministering spirits are brought into being by a local universe Creative Spirit and accordingly have only a single inheritance (286.2) 26:1.14 [800] In all the other instances (Servitals, Conciliators, and Adamsonites) we have been dealing with the observable interaction of two sets of inheritance factors; with the cherubim and sanobim there is only a single inheritance factor. How can this be explained? We know that physical beings can be derived from another group of the Supreme Spirits; the Master Spirits are the creators of the Supreme Power Directors. (319.10) 29:0.10 [221] Or, does the question really have a much simpler explanation? A Creative Spirit is working as a creator in the morontia realms as well as in the spiritual domains. She creates the Morontia Power Supervisors (542.6) 48:2.2 [801]; she also creates Morontia Companions. (545.2) 48:3.1 [802] Regardless of the derivation of the inheritance factors, it remains a fact that the order of cherubim (and sanobim) is characterized by fourth creatures — by the presence of morontia cherubim (and sanobim). We can express the inheritance factors of this order as follows: SS + Sm + Sm +mm — where the capital "S" stands for the dominant spiritual inheritance, and the lower-case "m" stands for the recessive morontia inheritance. With this in mind, it is interesting to observe that cherubim (and sanobim) are classified (423.1) 38:8.1 [803] in three groups in terms of growth potential:
In our opinion the ascension candidates (those with full capacity to evolve into full-fledged seraphim) constitute about one-fourth of the total number of cherubim and these beings would have the double-spiritual inheritance (SS). We are told that the morontia cherubim do account for exactly one-fourth of the total number; these beings are fourth creatures and must have the double-morontia inheritance (mm). The remaining half of the order of cherubim (and sanobim) would appear to be mid-phase in nature and have a mixed inheritance (Sm). * * * * * We suspect that these four examples of the operation of Mendel's Ratio in relation to the appearance of fourth creatures illustrates a principle that may be quite widespread in the grand universe of the present age, and one which may characterize many orders of beings that are not mentioned in the Papers. Appendix IX. The Chronology of Local UniversesTHE CHRONOLOGY OF LOCAL UNIVERSES Ultimate Physical Beginnings [61] The Associate Force Organizers [62] Power Centers and Physical Controllers [63] Physical Organization of The Local Universe [64] Creation and Administrative Organization [65] A Universe of Inhabitation and Mortal Ascension [66] The Bestowals and The Rebellions [67] In previous Appendices we studied the mechanism of experiential growth and the techniques involved in this process. One of the objectives of this Appendix is to observe something of the growth process (especially the creative and the evolutionary techniques) as it operates in a local universe. It is also the purpose of this Appendix to bring together what the Papers have to say about the chronology of a local creation. What is the exact sequence of events from the physical emergence of a nebula, through the ensuing developments, to the era of light and life? This study will be based on the story of our universe (Nebadon) because we have been told more about it than any other. § 1 ultimate physical beginnings We doubt that the record of the ultimate physical beginnings of Nebadon is even in the archives of Uversa. If it is, then it was not available (long ago) to the Uversa Council of Equilibrium (324.4) 29:4.2 [804], because this council of Associate Force Organizers had to be informed that certain space conditions in the superuniverse had become favorable for the materialization of a nebula. (651.5-6) 57:1.3-4 [805] We suspect that the record of the ultimate beginnings of the Andronover nebula (a component of the universe of Nebadon) is to be found only in the westerly regions of Paradise (350.4) 31:8.1 [248], in the archives of the Architects of the Master Universe. These Architects are the supervisors of the Primary Force Organizers (352.5) 31:9.12 [806], and are the projectors and planners of the material creations. (357.4) 32:0.4 [807] As the Papers present the story, the Andronover nebula was initiated in three steps, the latter two of which involved the Primary Force Organizers — those beings who perform the original work of beginning the materialization of the physical creations of space. (329.5) 29:5.5 [808] These three steps were as follows:
None of the manipulations involving space potency, primordial force, or puissant energy, would be detected by observers of the superuniverse of neighboring local universes — the star students. (338.20) 30:3.2 [815]; (339.1) 30:3.4 [816] There is nothing to detect (much less observe) until physical mass makes its appearance, and basic physical mass does not make its appearance until puissant energy has been carried forward still another step to the birth of the ultimatons. (Even so, ultimatonic mass is not physical mass as we would understand that word. We would not recognize mass until the ultimatons had matured to the next stage of physical evolution — to the electronic and atomic stages of material organization, which is mass by human standards. (476.6) 42:6.4 [817] We do not know how long the Primary Force Organizers worked in the space regions of the Andronover pre-nebula. The Papers state they "had long been in full control" (651.4) 57:1.2 [818] when their labors were discovered, 987 billion years ago, by an Associate Force Organizer then serving as an "acting inspector" attached to the government of Orvonton. (651.5) 57:1.3 [805] It is interesting to note that the work of the Primary Force Organizers apparently goes on unknown to the superuniverse authorities, and that it devolves upon these authorities to discover just what the Primary Force Organizers have been doing in the space regions under their jurisdiction. (As the Papers point out, knowledge is inherently present only on Paradise; an ". . . understanding of the physical universe is largely dependent on observation and research." (339.2) 30:3.6 [819] The Orvonton high commissioners of power, the Associate Force Organizers serving as the Uversa Council of Equilibrium (324.4) 29:4.2 [804], authorized the discoverer of the Andronover pre-nebula to proceed with the initiation of mass materialization. This permit was issued 900 billion years ago, and this date marks the transition from the jurisdiction of the Primary Force Organizers operating out of Paradise to that of the Associate Force Organizers operating out of Uversa. (651.6) 57:1.4-5 [820] § 2 the associate force organizers We have definite dates that set off the era of the Associate Force Organizers. The era began 900 billion years ago (ibid) when the discoverer of the Andronover pre-nebula left Uversa with his staff, and ended around 25 billion years later when the power directors of the superuniverse assumed jurisdiction. (652.2-3) 57:1.6-7 [821] The Associate Force Organizers are the actual initiators of the whirling nebulae of space. The circularity of nebular motion is started by their physical presence when they move at right-angles to the plane of projected rotation. This is the birth of a nebula, and this is what happened in the Andronover regions 875 billion years ago. (652.2) 57:1.6 [821] The number of the Andronover nebula is 876,926. (ibid) This number could be either a grand universe serial number or an Orvonton serial. It seems more likely it is an Orvonton serial and that Andronover ws the 876,926th nebula to be initiated in the seventh superuniverse. The Associate Force Organizers go to work on a space field of puissant energy — the physical end-product of their predecessors in function. They inaugurate the nebular whirl, and at the same time begin the transmutation of this puissant energy into gravity energy. This constitutes the actual materialization of basic mass — the birth of ultimatons. Ultimatons are directly responsive to the circular and absolute gravity of the Isle of Paradise. (470.3) 42:2.12 [822] (But, this is not "mass" as we would understand the word. Ultimatons are the components of electrons, and pre-electronic mass is a material reality we would not recognize as physical mass.) The Associate Force Organizers are quite capable of continuing on indefinitely in the supervision of the emerging nebular masses. They actually do this in the material creations of the outer space levels, but in the superuniverses it is customary for them to retire after a given point in nebular evolution. Their places are then assumed by the power centers and the physical controllers of the superuniverse concerned. (329.6) 29:5.16 [823] Apparently the physical management of a superuniverse is the concern of the Associate Force Organizers who are commissioned by the Master Spirits as high commissioners of power, and who serve in each supercreation as the Council of Equilibrium. It is this council that dispatches the physical controllers to the superuniverse spheres of service. (324.4) 29:4.2 [804] § 3 power centers and physical controllers The physical evolution of a local universe is a technical challenge to the power centers and physical controllers. They are intelligent, the higher orders have Third-Source Personality, and possess a high order of volition (321.1) 29:2.9 [824], and the challenge which they accept is to bring about material equilibrium (physical order) and to demonstrate the dominance of mind over energy. (1274.4) 116:5.14 [825] It is likely the Uversa Council of Equilibrium dispatched the power centers to Andronover (and, perhaps, to other materializing near-by nebulae) to take over from the retiring Associate Force Organizers. Possibly this original group included the full complement of power centers that were to be eventually assigned to the local universe of Nebadon (456.3-4) 41:1.3-4 [826], as follows:
Perhaps it is during such physically unsettled times that the seventh-order centers, the Unclassified Centers (322.3) 29:2.19 [827], are utilized in considerable numbers in dealing with the special problems associated with the mobilization and disintegration of the whirling nebulae. And we should remember, at this distant time there were no local systems, no constellations — no Nebadon. It is logical to assume that the Uversa Council of Equilibrium also dispatched to these regions an appropriate number of Master Physical Controllers, the mobile associates of the unmoving power centers. (324.4) 29:4.2 [804] What might constitute an "appropriate number" is a matter of conjecture, but we know that the System of Satania now has a complement of one-half million of these beings. (457.3) 41:2.4 [828] Unless these numbers have increased in the intervening years, this would mean a complement of around five billion as the quota for an entire local universe. These power centers and physical controller labored alone for a long time in the mobilizing and later-disintegrating nebulae that were to be sometime assembled into the local universe of Nebadon. This era began about 875 billion years ago (652.2-3) 57:1.6-7 [821] and it ended around 400 billion years ago with the arrival of the Creator Son. (1309.1) 119:0.7 [829] We are not informed concerning the work of the power centers and physical controllers in regard to the other nebulae that became components of the universe of Nebadon; we know about their work only in Andronover, the nebular ancestor of our own sun. (655.4) 57:4.8 [830] During these times the power centers and physical controllers fostered the further evolution of energy from the ultimatonic stage, through the electronic stages, to the organization of atomic matter. This means the beginning of the appearance of gross mass and linear gravity — physical space bodies and physical gravity as we understand these phenomena. (470.2) 42:2.14 [831]; (476.3-5) 42:6.2 [832] With this appearance of gross mass, around 800 billion years ago, Andronover became detectable to the observers of near-by creations through their use of the technique of "gravity estimation." But there was still virtually nothing to "see." (652.5) 57:2.2 [833] At this stage of nebular development it is doubtful that Andronover would have been discernible to Urantian astronomers. The power centers and physical controllers held sole jurisdiction over the Andronover nebula during its primary stage, the time of in-gathering energy mobilization. During this period the height of energy mobilization was attained; Andronover acquired its maximum mass, all of which was held in the in-gathering grasp of gravity. The nebula was then a gaseous space body and gravity was working to convert space-gas into solid matter. This activity extended from around 800 billion to 500 billion years ago. (652.5-7) 57:2.2-4 [833]; (653.1-6) 57:3.1-6 [834] Sometime during this period Andronover probably would have become discernible to human astronomers as one of the circular nebulae of space. About 500 billion years ago the out-going period of nebular evolution began — the first sun was born. The distributive force of motion was beginning to become more powerful than the cohesive force of gravity. After the attainment of the maximum of mass the nebula continued to whirl — faster and faster. In time, the out-going force of the whirling motion overcame the in-pulling force of gravity and the nebula entered upon its second stage — the spiral stage; matter then began to escape from the complete gravity-control of the nebular nucleus. (653.3-6) 57:3.3-6 [835] It was during this secondary nebular stage that Michael of Nebadon, with his Creative Consort, arrived at the space-site of Andronover to take possession of his cosmic leasehold. § 4 physical organization of the local universe Michael arrived in the Andronover regions 400 billion years ago (1309.1) 119:0.7 [829], accompanied by the Creative Spirit. (204.2) 17:6.6 [836] At the time of his arrival this Creator Son had been in existence for some time; for how long we do not know, but during his pre-Nebadon career he had been trained as a universe administrator in the central universe. (162.2) 14:6.27 [837] His Creative Associate (after becoming differentiated from the Infinite Spirit) had entered the second stage of her career, the stage of preliminary creatorship training, under the tutelage of the Circuit Spirits in Havona. (162.7-8) 14:6.32-33 [762] Michael arrived as the first stage sovereign of a (potential) local universe; this is initial vicegerent sovereignty. (237.7) 21:3.5 [838] His authority to organize the universe of Nebadon came from the Paradise Trinity and was concurred in by the Master Spirit of Orvonton. This was his warranty, his "cosmic leasehold." (237.3) 21:3.1 [839] He had also received the technical approval of the Master Architects for his assignment to the space site concerned. (352.7) 31:9.14 [694] With the arrival of the Creator Son the power centers and physical controllers began the construction of the capital sphere — the architectural world of Salvington. When the Salvington cluster was completed, they began the construction of the 100 headquarters clusters of the constellations. The headquarters clusters of the 10,000 local systems were built over a longer period of time, the last of them having been completed only five billion years ago. (654.1) 57:3.8 [840] The arrival of the Creative Spirit immediately defined the local universe. She had already become "space cognizant" as a part of her creatorship training (203.7) 17:6.4 [761], enabling her to recognize a given "space domain" as her own, and this domain she then pervaded and still pervades. (377.4) 34:3.8 [841] Whatever is in the local universe of Nebadon is within the space presence of the Creative Spirit; whatever is outside of her space presence is outside of the local universe of Nebadon. (455.1) 41:0.1 [339] Now this question immediately arises: What was (and is) included in her space presence? We know Andronover was included, and we know that other "nebulae" were also included. (455.3) 41:0.3 [842] We know that Andronover produced 1,013,628 suns (655.4) 57:4.8 [830], but what does this mean in terms of inhabited (or inhabitable) worlds? If we take the system of Satania as an example (359.7) 32:2.10 [843], it is possible to work out the following tabulation of the distribution of such worlds in physical systems — solar systems:
By this tabulation we find that the 619 worlds of the Satania system are distributed in 562 physical systems — presumably solar systems like our own. This is an average of 1.09363 worlds for each physical system. We can round out this fraction to one and one-tenth worlds and still be reasonably accurate. If we multiply the total of the Andronover suns (1,013,628) by one and one-tenth, it comes to 1,114,991; this assumes that each Andronover sun is the center of a physical system of some sort. Since each local universe is designed to have ten million inhabited worlds (167.12) 15:2.20 [844], it follows that we are short by a considerable number — 8,885,009 to be exact. It appears that at least nine nebulae the size of Andronover would be required for a local universe. There is another calculation we can make, and perhaps a more accurate one. We are informed (458.1) 41:2.1 [845] there are over 2,000 suns in Satania; we also know that such a local system is intended to have approximately 1,000 inhabited worlds. (559.2) 49:0.2 [846] This gives us a ratio of about one-half world for each sun. Based on this ratio, the 1,013,628 Andronover suns would have 506,814 inhabited worlds — 9,493,186 short of the projected ten million. On this basis it would take about twenty nebulae the size of Andronover to constitute a local universe. We know there was more than just Andronover, but we cannot estimate how many more nebulae were included in Nebadon. Nebulae vary greatly in size, some local universes have been physically organized out of a single nebula (169.5-6) 15:4.5-6 [847]; but regardless of the exact number, we do know there were at least three — and probably several more. (455.3) 41:0.3 [842] This raises another interesting question — how were all of these diverse nebulae finally assembled into "the local star cloud of Nebadon" which now follows an orbit around the Sagittarius center of the minor sector of Ensa? (455.4) 41:0.4 [848] This was apparently accomplished as follows:
In these early days of physical organization the Universe Son and Spirit were concerned with the working out of the gross material equilibrium of their new realm. The Papers speak of these times as ". . . the long and arduous period of . . . material organization . . ." (204.2) 17:6.6 [836] Both Son and Spirit are reactive to material realities so they are able to function jointly in this project. (374.2) 34:0.2 [852] The Son provided the basic patterns (374.3) 34:0.3 [764] and also worked as an actual manipulator of physical energy. (358.3) 32:2.1 [853] His creative associate was literally a local focalization of the Third Source and Center as the Infinite Manipulator (101.1) 9:3.1 [854], and so functioned as to transform the "energy creation" provided by the Son into "physical substances" (374.3) 34:0.3 [764], and otherwise exercised her endowment of "inherent physical control." (357.7) 32:1.3 [855] In these early days of universe history the Creator Son had, as a personal staff, only 1,000 tertiaphim. These ministering spirits, described as beings of "divine originality and near-supreme versatility," were the gift of the Infinite Spirit. They remained with Michael until the creation of the first beings native to Nebadon — Gabriel and his staff. (306.8-9) 28:1.2-3 [856] Some 300 billion years ago Michael's staff arrived on Salvington. (654.2) 17:3.9 [857] We are not informed as to the personnel of this staff, but it may have included such beings as the Union of Days, the Faithfuls of Days, the Associate Inspector, the Assigned Sentinels, and such technical personnel as the Universe Circuit Supervisors and the Census Director. (370.6) 33:5.1 [858]; (371.1) 33:5.3 [859]; (413.8) 37:8.5 [860]; (413.6-7) 37:8.3-4 [861] At about this same time the Orvonton government recognized Nebadon as a physical creation. § 5 creation and administrative organization We do not know exactly when Michael and the Creative Spirit began the Life Creation Era in Nebadon, but we do know this event falls between two dates — after 400 billion years ago, which is the time of Michael's arrival (1309.1) 119:0.7 [829], and before 200 billion years ago, which is the date of the oldest inhabited world in the local universe. (654.3) 17:3.10 [862] As we have done elsewhere (Appendix XVII § 1 [122]) we elect to assume that life creation began at a time midway between these two dates — around 300 billion years ago. This era (of life creation) is still continuing, at least as concerns the creative activities of the Universe Spirit. (418.6) 38:1.3 [608] The dawn of the Life Creation Era brought simultaneous changes in the status of the Universe Son and Spirit. The Son entered upon the second phase of universe sovereignty — conjoint vicegerent sovereignty. (237.8) 21:3.6 [863] The "conjoint" nature of this new status was in recognition of the enhanced personality qualities of the Creative Spirit. The Spirit entered upon her fourth stage of existence when her impersonal presence partook of personality qualities. (204.3) 17:6.7 [758] This was a contribution made by the Paradise Trinity, through the Orvonton Master Spirit. She became thus "personalized" in accordance with the unique nature of the Orvonton Master Spirit. (374.4; 375.2) 34:1.3 [765] This event marked the end of her labors in the physical organization of the universe; thereafter she operated as a spiritual creator, and from her presence there issued the spirit circuits of the local creation. (374.3) 34:0.3 [764]; (375:1) 34:1.2 [767] She also began to function as the local universe source of mind (378.2) 34:4.8 [864] and exercised the same gravity-control of such mind as would the Conjoint Actor, if present. (375.5) 34:2.2 [771] When the Creator Son and the Creative Spirit engaged in their first act of creation they brought into existence the "first-born" of the local universe — Gabriel, the chief executive. (359.3) 32:2.6 [865] For a time Gabriel worked all alone with the Universe Son and Spirit. Eventually he was provided with a staff of (unrevealed) helpers in the administration of the executive branch of the universe government. (406.12) 37:1.10 [866] After the creation of Gabriel and his staff, the Universe Son and Spirit entered into a new liaison. The issue of this creative union was the Father Melchizedek, first assistant to Gabriel, and (with the Son and the Spirit) co-creator of the order of the Melchizedeks. (384.4) 35:1.1 [614] Following the creation of the Melchizedeks, the order of Vorondadeks was brought into existence — these are the Constellation Fathers (389.5) 35:5.1 [614]; then followed the Lanonandeks, the third order of sonship. (392.1) 35:8.1 [867] After this, the Universe Son and Spirit entered into liaison with one of the Uversa Ancients of Days in the triune creation of the Life Carriers (396.2) 36:1.1 [868]; then, in accordance with the plans of the Melchizedeks, the Son and Spirit created the Evening Stars. (407.1) 37:2.1 [869] Following these creative episodes the Son and Spirit brought into existence the archangels (408.4) 37:3.1 [870], the susatia, the univitatia (414.12-13) 37:9.7-8 [871], and doubtless a host of other orders of beings not mentioned in the Papers. (416.6) 37:10.6 [872] When the creative liaison between the Son and the Spirit had completed this cycle of activity, the Son, functioning alone, brought into existence the original Adam and Eve in each local system. (415.1) 37:9.9. [873] Meantime the Spirit had also begun to work as a solitary creator in the production of the "first-born angel" (420.6) 38:5.1 [624], certain "pattern angels," and the seraphic hosts and their associates. (418.4) 38:1.1 [559] The appearance of these manifold orders made it possible to begin the organization of the government of the local universe and its subdivisions. The Melchizedek university opened its doors for the first time and the Lanonandeks were its first students (392.2) 35:8.2 [874]; they emerged from these studies classified and eligible for commissions as System Sovereigns and Planetary Princes. (392.3-6) 35:8.3-6 [875] The seraphic schools began their first educational work; our native seraphim were initially taught by a group of 1,000 foreign seraphim (420.6) 38:5.1 [876] on temporary loan from a neighboring local universe — Avalon. (418.5) 38:1.2 [629] In due time the personnel for the administration of the constellations and the local systems was in existence and had been trained, and these administrative units of the local universe must have been established one by one over a considerable period of time. We know that the last system government to be organized must have been established about five billion years ago. (654.1) 57:3.8 [840] What was it that made the local universe into an integrated and efficient unit even after the administrative organization of Nebadon and its subdivisions? It was not just the space presence of the Creative Spirit; neither was it the physical cohesion as a star cloud. That which made the universe into a cohesive and efficient unit was the ". . . vast complex of communication lines, energy circuits, and power lanes . . ." that bound together all of the space bodies concerned into a single "integrated administrative unit." (455.5) 41:1.1 [877] This was the contribution of all intelligences concerned, but particularly the contribution of the power centers and the physical controllers. § 6 a universe of inhabitation and mortal ascension We are informed that the oldest inhabited worlds in the local universe date from 200 billion years ago. When evolutionary human beings appeared on the worlds of Nebadon, then the full mechanism of the local universe began to function; it was then that the Orvonton government recognized Nebadon ". . . as a universe of inhabitation and progressive mortal ascension." (654.3-4) 57:3.10-11 [878] In the meantime the physical evolution of Andronover continued. The nebula completed its secondary stage of growth, as a spiral, and entered upon the two final stages of sun dispersion. The first of these periods of maximum sun formation began 75 billion years ago and continued for 50 billion years. (654.5-9) 57:3.12 [879]; 57:4.1-4 [880] A time of relative physical stability followed this era, which, in turn, was followed by the terminal convulsions of the disintegrating nebula. From eight billion to six billion years ago Andronover passed through its final eruption; only the more remote physical systems were safe at that time. (655.2-3) 57:4.6-7 [881] If the oldest inhabited worlds go back as far as 200 billion years, and if life was being implanted on worlds all during this time, then there could have been a sizable number of spheres of human habitation when the final period of nebular disruption threatened all but the most out-lying physical systems. Are these times when a planet is depopulated by the technique of dematerialization, and the whole human race is transported from a doomed world to a new planet? (582.3) 51:2.3 [882] A planet might be serviceable for mortal habitation for nearly 200 billion years and then face destruction in a major astronomic catastrophe. But what is the new world like? Does it have its own, or imported vegetative and animal life? These and a score of other questions come to mind, but the Papers are silent concerning these matters. Our own sun was born six billion years ago, near the end of Andronover's terminal eruption; only 56 suns emerged from the nebula after our sun. (655.4) 57:4.8 [830] Our solar system was drawn out of the sun by the near-approach of another physical system; this happened four and one-half billion years ago. (655.8-9) 57:5.3-4 [883] Our planetary history is reckoned as beginning about one billion years ago (660.3) 57:8.1 [884], but the Life Carriers planted life on this sphere only 550 million years ago. (667.6) 58:4.2 [885] Man made his evolutionary appearance on our world just a little less than a million years ago, in 991,474 B.C. (710.6) 62:7.7 [886] and we were then registered as an inhabited world — number 606 in the system of Satania. (559.3) 49:0.3 [887] During the next 800,000 years after the registration of our world human life evolved on only one additional world in Satania. There were 607 inhabited worlds in the system at about the time of the Lucifer rebellion (601.3) 53:1.1 [888], about 200,000 years ago (604.3) 93:4.1 [889]; however, during the 200,000 years since the rebellion human life has evolved on 12 additional planets in our system. (559.2-3) 49:0.2-3 [846] § 7 the bestowals and the rebellions The era of Michael's bestowals started about one billion years ago and the seven bestowals occurred at intervals of about 150 million years. (1309.1) 119:0.7 [829] During this period the Creator Son entered upon the third phase of sovereignty, augmenting vicegerent sovereignty, as his authority in Nebadon was advanced step by step with the progression of the bestowals. (238.1) 21:3.7 [890] Relative to the total history of Nebadon, this era of the bestowals is a rather short period of time. It began, as we have noted, about a billion years ago and ended a little over 1900 years ago on Urantia. If we reckon Nebadon history as beginning with the oldest inhabited worlds (200 billion years ago), then the era of the bestowals works out as about one-half of one percent of this total time span — like a comparison of six weeks to a hundred years. The era of the bestowals is also the era of the rebellions. There have been three system rebellions in the local universe (393.7) 35:9.6 [891] and they all fall well within this same relatively short time span of one billion years.
Does significance attach to the fact that the era of the bestowals was also the era of the rebellions? Pause to consider that the System Sovereign (and the Planetary Princes) have been commissioned at least as long as there have been any inhabited worlds — and this goes back 200 billion years. (654.3-4) 57:3.10-11 [878] All during this long span of time there was not a single system rebellion; then three of them occurred, all in the era of the bestowals — a time span of only one billion years. During this period of the bestowals did the local universe go through some sort of final test of unsettlement and temporary instability? Was this a preliminary to the attainment of the more settled status inherent in the post-bestowal sovereignty of the Creator Son? We are quite sure there is a significant relationship between the rebellions and the bestowals — but we are not sure as to what it is. It is interesting to note that the era of the bestowals begins about the time the physical history of our world had its beginning — about one billion years ago. (660.3) 57:8.1 [884] Life was established on our world 550 million years ago (667.6) 58:4.2 [885], between the times of the third and the fourth bestowals. (1309.1) 119:0.7 [829] We were in the marine-life era at the time of the fifth bestowal (676.5) 59:3.1 [901], and were just entering the early land-life era at the time of the sixth bestowal. (686.1) 60:1.5 [902] The seventh bestowal took place on our world a little less than 2,000 years ago. (1351.5) 122:8.1 [903] When the seventh and final bestowal had been completed, Michael entered upon the fourth stage of rulership — supreme sovereignty, settled sovereignty. (282.2) 21:3.8 [904] At this same time the Creative Spirit entered the fifth stage of her career. These joint progressions were completed when the Spirit acknowledged Michael's sovereignty, and when he acknowledged her equality. (204.4) 17:6.8 [769] Nebadon's post-bestowal history is very short — less than 2000 years. This era will apparently go on and on, until the entire local universe is settled in light and life. How distant an event is this? We do not know, but we can make some rough estimations. Life implantation on the evolutionary worlds started in Nebadon about 200 billion years ago and has continued ever since, but the universe still has less than 40 percent of its projected number of inhabited worlds. The last registry indicated 3,840,101 inhabited worlds (359.6) 32:2.9 [905]; the plans call for ten million. (167.12) 15:2.21 [906] Our local system is somewhat farther along than the whole universe, it is abut 62 percent started — 619 inhabited worlds out of a projected 1000. There are 36 more about ready for life implantation, and nearly 200 that will be ready in a few million years. (559.2-3) 49:0.2-3 [846] Thus, approximately 850 worlds are now inhabited or will be inhabited in the not-too-remote future. If the past is any criterion, then life implantation will go on for several hundred billion years in the future. This probably means that the settlement of Nebadon in light and life is not an imminent event. Sometime during this long period Michael will enter upon the fifth stage of his universe rule, augmenting supreme sovereignty, when not all, but the greater portion of the universe, will be settled in light and life. (283.3) 21:3.9 [907] When the whole local creation is settled in light and life (Paper 55), then the Creator Son will enter the sixth stage of rulership — trinitarian sovereignty. (238.4) 21:3.10 [908] At the same time the Creative Spirit will enter upon the (unrevealed) sixth stage of her development. (204.5) 17.6.9 [772] There is a seventh stage of development that pertains to both the Creator Son (283.5) 21:3.11 [909] and the Creative Spirit (204.6) 17:6.10 [775], but this stage probably relates to events beyond the horizon of the present universe age. (Our study concerning the further evolution of the Universe Sons and Spirits is continued in Appendix XIII [90].) Appendix X. The First Experiential TrinityTHE FIRST EXPERIENTIAL TRINITY Members of the Trinity Ultimate [70] Nature of Trinity [71] Status, Functions, and Unification [73] Unification of the Trinity Ultimate [74] Footnote: Trinity and Triunity Gestalts [75] Footnote: Trinity and Personality [76] The factual emergence of the First Experiential Trinity introduces a new and a unique factor into the growth of the master universe. The original Trinity, the Paradise Trinity, is existential; this new trinity, the Trinity Ultimate, is experiential.(15.7) 0:12.1 [910] We know that the Trinity Ultimate is, even now, a qualified reality (1291.8) 117:6.21 [911], but it cannot form as a factual reality until the Supreme Being has completed his evolutionary growth. (16.3) 0:12.6 [400] This means that this experiential trinity cannot emerge as a factual reality until the close of the present age, the Second Age, when the seven superuniverses are settled in light and life. § 1 members of the trinity ultimate The membership of the Trinity Ultimate is unlike the membership of either of the other two trinities. The members of the Trinity Ultimate are: the Supreme Being, the Architects of the Master Universe, and the Supreme Creators. (16.3) 0:12.6 [400] On first consideration, this seems simple enough — three members, just like the other two trinities, the Paradise Trinity (of Father, Son, and Spirit) and the Trinity Absolute (which is made up of the Supreme, the Ultimate, and the Consummator of Universe Destiny). But this "middle trinity" which intervenes between the other two is unique in its membership. It does not seem to be made up of three beings; it seems to be comprised of one being and of two groups of beings. An actual inventory of the personalities comprising the membership of the Trinity Ultimate discloses the following:
This large number of beings are certainly concerned with the First Experiential Trinity, but it is a proposition that is a little difficult to visualize. How can nearly one and one-half million personalities function in relation to a trinity? However, this startlingly large number can prove to be quite valuable, because it will compel us to think of trinity in a more precise manner than we probably would otherwise. We can think rather loosely about the Paradise Trinity; it has three members. We can think just as loosely about the Second Experiential Trinity; it, too, is made up of three members. We can confuse trinity with triunity (1146.3) 104:3.1 [913] in our thinking about the original Trinity and the Trinity absolute. But erroneous thinking becomes quite impossible when we look at the numbers of those personalities related to the membership of the Trinity Ultimate. The citations from the Papers that are used in the following section all have reference to the Paradise Trinity. Nevertheless, it is reasonable to assume that what is said about one trinity would equally apply to another trinity so far as concerns the principles of structure, function, nature, and relationship to the constituent members. Consider, then, the following data:
Most of us are apt to think of the Paradise Trinity in a rather careless manner. We are probably thinking most of the time, of the partnership association of the Father, Son, and Spirit; when the Father, Son, and Spirit do associate themselves together as persons, this association is called the First Triunity. (1148.2-5) 104:4.4 [917] But the Paradise Trinity is their corporative union, which, in symbolic terms, might be designated "Undivided Deity, Incorporated." This is their union as deity. (1167.4) 106:5.4 [918]
In human terms triunity is like a partnership, an association; trinity is like a corporation, a legal entity — not a person, but still an entity. This difference may become even clearer if we compare the functions of the First Triunity with the functions of Paradise Trinity:
The functions of the First Triunity are the personal expressions of the three divine personalities that are associated in this partnership. The functions of the Paradise Trinity are quite different; they reflect the impersonal, collective, and corporative attitude of undivided Deity. There is no similarity between triunity functions and trinity functions. We are informed (114.3) 10:6.2 [922] that "goodness, mercy, and truth" are ministered personally by the Paradise Deities, and that no one of these three Deities personally administers justice, because justice is always a collective attitude. Hence ". . . justice falls within the province of the Paradise Trinity . . ." (114.2) 10:6.1 [923]
Trinity is a true reality. It is a reality that is external to, and apart from, its constitutive members. Any or all of the personal beings concerned in the membership of a trinity can sustain a personal relationship to that same trinity. (1147.7) 104:3.15 [915] But the members of a trinity could not sustain a collective deity relationship to that same trinity, because such trinity is their total deity association. (112.7) 10:4.4 [924]
The organic structure of the entity of a trinity is something quite real and quite apart from its members as persons, be there three members or a million. Such members of a trinity could be likened to the members of the board of directors of a corporation. They could live their personal lives quite apart from their corporation; and the corporation could have its existence, as a legal entity, quite apart from the personal lives of its directors. But the personal members of the board could not function collectively as directors apart from the function of the corporation, itself. When we desire to refer to personal deity, we use the pronoun "he;" we employ the pronoun "it" to refer to trinity.
This clearly differentiates between a personal association of divine persons and a trinity collective of deities. It also explains why new personalizations of deity, experiential deity, appear in the universe. The personal and divine creators associate in an impersonal (deity) manner to form an impersonal trinity, and this trinity, in turn, eventually gives expression to a new personalization of deity. § 3 evolution of the members of the trinity ultimate Let us again recapitulate the membership of the First Experiential Trinity, the Trinity Ultimate, but with a slight variation in the usual order of listing:
Earlier in this Appendix we computed the number of personalities that are related to the membership in this trinity and found that it totaled 1,428,04 individuals. But in actuality neither this trinity nor any other trinity has a membership of personalities. The Trinity Ultimate has three members, and only three members, and none of them is a personality. Personalities do not unite to constitute a trinity — trinity is a deity union, not personality association. (1167.4) 106:5.3 [925] Perhaps the membership of the Trinity Ultimate should be analyzed a little more carefully. The Supreme Being. The first member of the Trinity Ultimate should not be too difficult to conceive; this first member is the Deity-nature of the Supreme Being. At the close of the Second Universe Age, which is the time of the factual formation of the Trinity Ultimate, the Supreme will have completed his evolution and will have emerged as a unified experiential deity. And it is as deity, and not at all as personality that he is a member of this trinity. It is not the personality of God the Supreme that is a member; it is the Deity of the Supreme that enjoys such membership. (1167.4) 106:5.3 [925] To consider again a helpful analogy provided by a more familiar situation: The Father, Son, and Spirit enjoy a personal association as three personalities; this is triunity (1148.2-5) 104:4.2-5 [927] but it is not trinity. (1147.7) 104:3.15 [915] The Father, Son, and Spirit constitute a trinity as their deity union (112.7) 10:4.4 [924], and by means of the entity of such trinity they can sustain a collective relationship to their triunity association (partnership) as three personalities. (1147.7) 104:3.5 [495] Trinity is corporative entity; triunity is personal association — partnership. We can visualize the trinity relationship of Father, Son, and Spirit without too much trouble; it is a more familiar relationship. It is helpful in aiding us in our efforts to visualize the deity-nature of the first member of the Trinity Ultimate. But we encounter something quite new and unfamiliar when we come to the consideration of the second member of the Trinity Ultimate. The Corps of Master Architects. The Architects are superpersons — all 28,011 of them. And there are not going to be 28,011 superpersons as architect-members of the Second Experiential Trinity — there is just one "architect-member." In view of our reasoning thus far it is obvious that this member must be an entity of some sort, a deity-entity of some kind, a deity-entity that is in some manner representative or incorporative of all the super-personal spirit, the absonite divinity, and the master-universe purpose, of the entire Corps of Architects. This is a new concept. The Papers are entirely silent on this, but it is the only concept that will fit all the facts about the Architects in relation to the Trinity Ultimate, as we understand them. Perhaps we can best visualize this second member as the impersonal corporative unification of the entire Architect Corps. If we need to conceive of a "voice" for this corporative entity, we might think of the Senior Architect as symbolic of the "Chairman of the Board," hence spokesman for that deity-entity which might be named "United Master Architects, Incorporated," the second member of the Trinity Ultimate. If we had some difficulty visualizing the second member of the Trinity Ultimate, we can anticipate still more difficulty attempting to picture the third member of this trinity. The Architect Corps is an ever-existent body of universe planners (350.6) 31:8.3 [528]; the Corps of the Supreme Creators is an evolutionary body — the members have an origin in time. This Corps of Supreme Creators is (as yet) an unfinished group of Paradise-origin beings; not all Universe Sons and Spirits have been commissioned as organizers of local universes. (167.16) 15:2.25 [928]; Appendix XVII § 3 [46]) The Corps of Supreme Creators. If we add the numbers of the Supreme Creators, and tabulate the Creative Spirits along with the Creator Sons, it comes to a total of 1,428,040 creative persons. The third member of the Trinity Ultimate cannot possibly be nearly a million-and-a-half persons; this third member is a single, unified, deity-entity of some kind. Since the Papers give us little or no guidance regarding the derivation of this deity-entity, we must resort to the resources of logic in the attempt to visualize some reasonable manner in which such deity-entity could be evolved — a deity-entity that would be expressive of the unified divinity of the entire Corps of the Supreme Creators. Only deity is conjoined in trinity, and only by deity-unification could the Supreme Creators, as a corporative collective, function as the third member of this trinity. When we talk about the collective action of the Supreme Creators in the post-Havona universes, what are we talking about? We should recognize that the Second Universe Age is not only the age of the Son-Spirit partnership (93.5-6) 8:3.3-4 [415], it is also the age of the dual-collaboration of the Supreme Creators and Triune Paradise Deity (11.4) 0.7.9 [489], either as the three Paradise Deities or as their trinity union. This is a Dual-Deity relationship that is trinity-unified on one side by the Paradise Deities, and may be achieving deity-unification on the other side by the Corps of the Supreme Creators. It will be recalled that this relationship involves the following personalities:
The successful collaboration of Supreme Creators and Paradise Deity is the heart of the functioning of God the Sevenfold, and is the source of the converging sovereign power of the Supreme Being. Now, what do the Papers have to say, in detail, about this relationship? Consider the following:
At this point a certain conclusion appears to be logical: at the same time that the Supreme Creators are collectively evolving the converging power of the Almighty, they are probably also evolving a new entity of the entire Corps of the Supreme Creators. This is not a personification of the Corps; this must be an externally-projected deity-unification of the entire Corps. We deduce that the attributes of this deity-entity would be (at least in potential) like those of the Master Spirits — supreme, ultimate, and supreme-ultimate. (185.3) 16:1.3 [407] If the total collective action of the Corps of Supreme Creators does not result in the evolution of some deity-entity that is expressive of the collective total divinity of the entire Corps, then who is the third member of the Trinity Ultimate? (We should note that the Papers are silent on this question.) We are informed that the evolution of the Almighty is to the Corps of the Supreme Creators what the appearance of the Infinite Spirit is to the partnership of the Father-Son. (1270.11) 116:2.15 [931] We now advance the proposition that the evolution of the sovereign power of the Almighty Supreme has its repercussive corollary in the concomitant evolution of the deity-entity that corporatively unifies the total experiential divinity of the entire Corps of Supreme Creators. If we desire to have a symbolic name for this entity, we could call it "Consolidated Supreme Creators, Incorporated." If we desire to visualize some "voice" for this entity, we might recall that the Seventh Master Spirit can speak for the Sevenfold Deity Union of the Master Spirits. (188.4) 16:3.16 [932] This entity, "Consolidated Supreme Creators, Incorporated," or some entity equivalent thereto, must be the third member of the First Experiential Trinity. (This kind of speculative reasoning can, of course, be challenged as failing in logic, but it can hardly be challenged as either unwarranted or unwise, for the Papers [330.2) 30:0.2] [933] seem to encourage this sort of "creative speculation.") If our rather lengthy reasoning about the probable members of the Trinity Ultimate is substantially correct, then such members would be precisely described only if they were designated as follows:
In the same sense, the Paradise Trinity is only loosely designated as the union of the Father, the Son, and the Spirit. A more precise (but obviously more awkward) designation would be: the union of the Deity of the Father, the Deity of the Son, and the Deity of the Spirit. § 4 status and functions of the trinity ultimate The Papers have quite a little to say about the present status and functions, and the future status and functions, of the First Experiential Trinity. Consider the following citations:
While the Trinity Ultimate is not yet fully real, neither is it quite correct to say that it is not real. Perhaps we should classify it as a "becoming reality" and, as such, functional to a limited (but expanding) degree in the present universe age.
The Trinity Ultimate is certainly functioning in the present universe age despite the incomplete status of the Supreme Being and the unfinished estate of the Corps of the Supreme Creators — not all universe Sons and Spirits have been commissioned, neither have they all finished their personal evolutionary growth as universe makers.
The functions of the Trinity Ultimate will likely dominate the activities of the post-supreme ages, the ages of the organization and development of the universes of the four outer space levels. It would appear that the expanding activities of this trinity will experientially supplement (and might even eventually supplant) the co-ordinating functions of the existential Paradise Trinity with regard to absonite reality. (113.6) 10:4.12 [935] The post-finite creatures (finaliters and others) will surely be serving under the direction of the Trinity Ultimate; and in this service, in the realms of outer space, these same finaliters and their associates may hope to attain the ultimate of creature destiny. § 5 unification of the trinity ultimate We know that the Trinity Ultimate is less than infinite because it embraces "derived Deities," beings derived from that which was produced by the action of the Paradise Trinity. (15.9) 0:12.3 [937] Since the attainment goals of the Trinity Ultimate are also less than infinite, this trinity can unify in completion. (16.3, 5) 0:12.6, 8 [400] The Trinity Ultimate apparently has three experiential goals:
We advance the theory that these goals will be achieved in four broad stages and each of these stages will be associated with the invasion, the exploration, the development, and the final settling, of one of the outer space levels. There are four of these outer space levels and the conquest of each should be attended by corresponding progress in the co-ordination of the master universe, the unification of the Trinity Ultimate, and the emergence (the power-personalization) of God the Ultimate. Apparently all three goals will be simultaneously attained at the close of the Sixth Universe Age, the final development and settling of the Quartan Space Level, and the final emergence of God the Ultimate. (Appendix XVIII § 1 [127]) We know that trinity functions always encompass the realities of deity, that such deity realities always tend to personalize (16.1) 0:12.4 [759], that the Trinity Ultimate is going to become completely unified (16.1) 0:12.4 [759], and such completion of unification will result in the power-personalization of God the Ultimate. (16.3) 0:12.6 [400] How will this happen? We simply do not know. The post-Havona creators (the Supreme Creators) are involved in this process (12.3) 0:10.12 [406], and God the Ultimate is a personal participant in it. (16.1) 0:12.4 [759] But the actual mechanics involved in the power-personalization of the Ultimate are not described in the Papers. (Nevertheless, see Appendix XXII § 7 - 9 [161]) § 6 footnote: trinity and triunity gestalts Why are trinities (and triunities) supersummative? Both have functions that are something more than the predictable sum of the attributes of their component members. (1147.9) 104:3.17 [701] First of all, this appears to be true because both exhibit the qualities of pattern. We know that pattern may configure matter, mind, or spirit, or any combination of them. It can characterize "personalities, identities, entities, or nonliving matter." (10.2) 0:6.10 [940] It appears as a reality because of the "coexistence of personality and power." (10.4) 0:6.12 [941] In the higher sense, pattern appears because of the coexistence of Deity and energy. (ibid) Beyond this, both trinity and triunity appear to exhibit the qualities of system. We are informed that two objects have relationships; three or more eventuate a system. (1227.7) 112:1.17 [700] Such a system is something more than a two-way relationship that has become more complex; its members are connected together, not by a relationship of each part to other parts, but rather by a relationship of each part to the whole. (ibid) Each one of the parts now has a "positional value" in relation to the pattern-of-the-whole. (1227.9) 112:1.19 [942] It must be this arrangement of the parts (their positional values) that eventuates the Gestalt, the pattern-of-the-whole, with its unpredictable factors and its super-additive qualities. (Gestalt is a German word for which there is no English equivalent. Configuration-of-the-whole comes close. Pattern-of-the-whole is better. But neither one is quite right.) To illustrate this: Let us establish the difference between a non-pattern type of aggregation and the pattern of a system. (1227.9) 112.1.19 [942] The simplest system will require three parts, so let us take three coins and let them fall on a table top. Since they fall by chance their positional values will have no particular meaning, no significant relationship. The three coins (unless, by rare chance, they fall in a straight line) will likely form an odd-shaped (scaline) triangle — but this is nothing like a symmetrical (equilateral) triangle. If we do this a second time, but this time arrange the coins carefully so that they are equidistant from each other, they will form a symmetrical triangle; each coin now has a significant "positional value." But this positional value is not a function of any one of the parts; it is due to the relationship of each part to the whole. The symmetry-of-triangularity is the Gestalt of the system, and it imparts a value to the whole that is greater than the sum of the individual parts. The appearance of a Gestalt — a system — signifies mind-action (intelligent purpose) in imposing pattern on what would otherwise be mere aggregation — and agglomeration. (483.9) 42:12.9 [943] The value of an aggregation is equal to the sum of its parts; the value of a system is greater than the sum of its parts. (As a very simple illustration: If nine strangers should walk onto a baseball field it would be an agglomeration, an aggregation of nine men; it would not be a baseball team. These men are strangers to each other — and, perhaps, to the game. They do not know where they should be, nor when, nor how, nor even what they should do together. In contrast to this aggregation of nine strangers, think of an experienced baseball team. Now we have nine men who know where they should be, and why; who know what they should do, and how — at all times. They know their "positional values" and how to maintain these positional values throughout all the moving relationships of the entire game.) § 7 footnote: trinity and personality If both trinity and triunity are characterized by the supersummative effect which eventuates out of the Gestalt of a system, then why is it that triunity is a partnership association and trinity is a corporative entity? Let us look at all of the triunity associations. (1147.11) 104:4.1 [944] The Universal Father is a member of each of the Seven Triunities. We believe he is functioning in each of these seven relationships (as in the First Triunity) in a manner we would best understand as "personal." (At least it is not otherwise-than-personal.) If this is the case, then it may be helpful to consider certain statements that are made concerning deity and personality:
But, we should raise a point. Is it really impossible for personalities to be combined? How about trinitization? and the union of the two parental beings? Does not such a union constitute a totaling of the parental beings? The Papers answer these questions as concerns both creatures and creators:
Accordingly, we deduce that personality can enter into certain intimate and limited relationships with another personality, but cannot be unified with another personality in the corporative (trinity-totaling) sense. "Personality . . . can unify the identity of any living energy system." (1225.7) 112:0.7 [948] But such a personality unification cannot be totaled with other personalities, neither (on deity levels) can it be fragmented. The Eternal Son is an "exclusively personal being" and cannot fragment his nature, as does the Father. (78.1) 6:5.5 [712] The Father is just as much a person as is the Son, but he is "also everything else in addition." (78.2) 6:5.6 [783] His prepersonal deity can be fragmented (333.7) 30:1.99 [527], personal deity cannot. It is apparently impossible to subtract from personality; it seems to be equally impossible to total personalities. Personality appears to be inconcussible — take it, or leave it — it is as it is. Deity appears to be employing two techniques that are opposite, complemental, and interacting in the process of achieving maximum self-realization and self-expression. These two techniques are: individualization and unification — the individual and unique articulation of each possible part, and the full and complete unification of all such parts in the whole, without the loss of any factor of identity or individuality in each part. Deity seems to employ the following two techniques to accomplish these ends and to achieve them simultaneously:
Personality produces an internal unification of the part; trinity eventuates in the external unification of the whole — the whole of whatever (superrmaterial) level that may be concerned. Personality acts in an intensive manner to unify the part; trinity acts in an extensive manner to unify the whole. Such achievement of trinity-total is an existential fact in the central creations; it is an experiential achievement in the outlying universes. (641.1) 56:5.4 [939] Personality and trinity are two differing but complemental (deity) techniques for achieving unity (in opposite directions, at the same time) and for reconciling such antipodal expressions to each other at all times. The Paradise Deities give expression to 1,428,040 creative personalities in the Corps of Supreme Creators that is active in the present universe age. These Supreme Creators collaborate, within the framework of the plans that have been formulated by the Corps of 28,011 Master Architects, in such manner as to contribute to the power-personalizing of the Supreme Being. All three participants — all of the 1,428,040 personalities concerned — so function as to evolve the entities of the three Deity-presences that are trinity-unified in the First Experiential Trinity. We believe the cosmic situation that makes trinity formation inevitable is the presence of three Deities functioning on the same level of reality. In the Paradise Trinity, of eternal and existential status, it is the Deity-presences of the eternal and existential Father, Son, and Spirit. In the Trinity Ultimate, of subinfinite and experiential status, it is the three Deity-presences of the Supreme Being, the Architect-Corps, and the Supreme-Creator-Corps — also functioning on an experiential level of subinfinite reality. Two deities functioning on the same level of reality, can have a "relationship," but three such deities must eventuate a "system," and it would appear that the appearance of trinity is inherent in the eventuation of such a system. The binding force of the trinity-union of Deity must be divinity — ". . . the characteristic, unifying, and co-ordinating quality of Deity." (3.3) 0.1.16 [949] Deity simultaneously seeks for two reciprocal techniques of self-realization — individuality-expression and totality-expression; individuality of expression in personality, totality of expression in trinity. Since trinity is also deity, it also seeks for new and further expression in personalization. (15.8) 0.12.2 [519]; (16.1) 0:12.4 [759] Such trinity expression of a new personalization of deity gives rise to new deity relationships. If such new deity relationships become threefold then a new system will eventuate, with the result that there will be a further totaling of deity through the formation of a new trinity-total. The Paradise Trinity and the Trinity Ultimate can have a two-way "relationship." Such a two-way "relationship" would be automatically modified if a third trinity should ever make a factual appearance. The three trinities would eventuate a "system," possibly the final system, resulting in the trinity-totaling of three trinity-totals — the appearance of the Trinity of Trinities. Appendix XI. The Post-Supreme AgesTHE POST-SUPREME AGES The Grand Universe in the Third Age [78] Two Trinities, the Supreme and the Spirit-Supreme [79] The Supreme in The Inner and The Outer Universes [80] The Spirit and The Supreme [81] God the Sevenfold, and Creature Administrators [82] Finaliters and Others in The Outer Creations [83] Cytoplasmic Needs Expand Nuclear Functions [84] This Appendix will not deal with the subject of experiential growth in the post-supreme ages; this is the subject matter of Appendix VII, The Mechanisms of Experiential Growth [43]. It is the purpose of this Appendix to attempt to bring together what we are told and what we may conjecture about the post-supreme ages. These are the four ages of the four outer space levels, the "outer universes." They are the third, fourth, fifth, and sixth universe ages. The developments of these ages also involve the central universe and the superuniverses, the "inner universes," for these older creations will participate in post-supreme growth along with the outer space levels. As we visualize these post-supreme ages, they will be characterized by certain broad activities: The great outsurge of the personalities of the grand universe in the opening of the outer space creations; the quest for God the Ultimate, the emerging experiential deity of these ages; and the absonite quest for the Universal Father which will bring the great insurge of personalities, old and new, through the superuniverses and Havona to Paradise in the transcendental attempt to find, and to know, the Universal Father as Ultimate. (1287.5) 17:5.14 [950] The quest for the Father as Supreme takes a long time; the quest for the Father as Ultimate will likely take very much longer. § 1 the grand universe in the third age It is difficult enough to visualize the next universe age, let alone those that follow it. Most of this study will, therefore, give consideration to possible events in the Third Age. We might begin our survey by considering what is transpiring in the inner universes before turning our attention to the outer creations. We will start with Havona and work outward. Havona in the Third Age. This is the third occasion that we have needed to consider the central creation. We studied pre-evolutionary Havona, Havona in the First Age. Then we considered Havona in the Second Age, when the evolutionary process entered the central creation at the time of the arrival of Grandfanda. What will Havona be like when the Second Age gives way to the Third? Consider the following:
We deduce that eternal Havona will change a second time. The evolutionary growth that began with Grandfanda will end, and some new (post-supreme) type of growth will begin. Havona will grow anew, and the kind of growth will also be new. We know that Havona broke through the limitations of inherent perfection in the Second Age through expanding out into the imperfect time-space creations — the seven superuniverses. (1294.13) 118:0.13 [423] Will Havona, for a second time, break through the limitations of growth in the post-supreme ages? If the Second Age brings finite experiential growth to Havona, will the Third Age bring new experiential growth of a superfinite (absonite) nature? We incline to the view that this will be the case; Havona will, a second time, rise above the destiny limits inherent in a given situation. The superuniverses in the Third Age. We presume that there may be a "quiet time" between the universe ages that is analogous to the "quiet zone" between adjacent space levels. Such a quiet time would permit the complete consolidation of those sweeping changes that will attend the final emergence of the Supreme Being. If this is the case, then the opening of the Third Age finds the superuniverses long settled in light and life. Consider, then, what the Papers have to say about the superuniverses in the next age:
To the outer-spacers, Orvonton will be as new and strange as Havona to the pilgrims of the present age. The superuniverses will attain the settled status of light and life by a long evolutionary process that is predicated on finite experience — and finite experience is something that will be entirely missing as concerns the creatures native to the outer space creations. (353.7) 31:10.11 [378] There is another form of growth that may characterize Orvonton in the earlier epochs of the Third Age. This is lateral growth, growth in relation to other superuniverses. With the complete removal of all superuniverse boundaries (1292.9-10) 117:7.15-16 [443] it will be possible for the culture of Orvonton to commingle with that of the six other supercreations. This is a post-supreme synthesis of the original diversity imposed by the Seven Master Spirits. (190.1) 16:5.1 [952] and Appendix XIV § 1 - 3 [97]) Nebadon in the Third Age. Our local universe is undoubtedly a typical creation and our speculations concerning its status in the Third Age would likely apply to any local universe. Concerning the affairs of Nebadon in the next universe age, we venture the following:
The impact of the outer space citizens. As the Third Age progresses we can visualize the local universes, the superuniverses, and the central universe as swarming with the in-moving pilgrims from outer space. If our conception of the relative size of the outer space levels is at all reasonable (see Appendix XVI [113]) then this in-pouring torrent of outer-spacers will grow larger and larger as progressively larger segments of the outer regions are opened. At some future time the outer space pilgrims are going to outnumber the native beings in the grand universe. Later on they may outnumber them by a very great margin. § 2 the two trinities in outer space For the very first time in the development of the master universe there are two trinities in collaboration. We know that the Paradise Trinity functions on the level of ultimacy (113.6) 10:5.5 [530], and that even the First Experiential Trinity is now a qualified reality (16.2) 0:12.5 [926]; both trinities are concerned with the ultimate level of Total Deity function. (2.10) 0:1.10 [531] Consider the statements:
Here are two significant differences: The action of the Paradise Trinity is an attenuation of absoluteness (it also is the action of an existential trinity); the action of the Trinity Ultimate is experiential and is not an attenuation of anything (this trinity is an absonite entity and it is dealing with absonite realities). Will the expanding function and the increasing unification of the First Experiential Trinity be attended by a corresponding withdrawal of the function of the Paradise Trinity? We surmise this is what will happen. (See Appendix X, The First Experiential Trinity [69].) § 3 the supreme in the inner and the outer universes As we explore the future of the master universe new terms prove useful, such as the "inner" universes and the "outer" universes. And something similar to this kind of language is quite likely to develop in deep outer space, where the natives will lump all of us together — Paradisers, Havoners, superuniversers — as people from the "inner universes." In the Third and subsequent ages the Supreme will still be functioning in the inner creations, and will be expanding to enlarged activities in the outer realms.
In the outer space ages, we project a picture of possible threefold function of the Supreme Being: He is still operating in Havona in the spiritual sense; he is still functioning as almighty sovereign of the grand universe; and he has developed some new function, or functions, that spread out over the whole master universe. What is this new function, or functions? We may examine the three speculations that are offered us in the Papers:
In Appendix XII § 2, Is there a Mind Aspect (to the present function) of God the Sevenfold? [87] we raise the question of a possible sevenfold association that may culminate in the actualization of the mind of Supremacy. We may be sure the Supreme Being will be quite active in the four ages of the outer universes. This study ventures the thought that he will be active in all three categories we have considered: as a collaborator in the third level of deity manifestation, as a sovereign of expanded power, and as an active expression of some new level of mind function (or mind ministry). The Supreme Being will be an active participant in the postfinite growth adventure, and will benefit from the growth potentials of the post-supreme ages. These are the ages when personalities are participating in the master-universe growth experience with the Ultimate. (See Appendix VII § 6, Post-Supreme Growth; Growth in the Outer Universes [49].) § 4 the spirit and the supreme In Appendix V, Association of Dual-Deity [27], we developed a principle that seems to have a good deal to do with the assignment of the universe administrators. The Dual-Deity associations seem to function out on the creative frontier. As these "frontier universes" are settled, becoming "inner creations" in relation to new "outer universes," the Dual-Deity administrators seem to give way to Trinity-origin administrators. Perhaps the Dual-Deity (and single-origin) administrators then move on to the creative frontier in the new outer universes. The Father-Son partnership inaugurates the First Age, the Age of Havona, and immediately becomes a Trinity administration of the perfect central creation. The Son-Spirit partnership of the Second Age will eventually produce 700,000 perfected local universes and then will give way to the more extensive functioning of the Trinity-origin administrators. (262.5) 23:4.4 [446] In light of this probable principle of universe administration, this shift from Dual-Deity to Trinity, consider this statement:
If this principle of "Dual-Deity on the creative frontier" is valid, are we to expect a new manifestation of such a relationship in the outer space universes? Will this relationship be between the Supreme and the Infinite Spirit? Are the Master Spirits involved? And how about the Creative Spirits? Some of these relationships are very close, even in the present universe age.
We find it difficult to visualize the further extension of the collaboration of the Infinite Spirit and the Supreme in outer space. If the Supreme is active in the outer universes, we are sure that he will collaborate with the very influential presences of the Master Spirits. (See Appendix XIV, Expanding Influence of the Master Spirits [96].) There could be, possibly, some new liaison with the Creative Spirits in outer space, but this is also difficult to visualize. We are, however, quite sure all of these Spirits will be active in the outer universes. § 5 god the sevenfold in the outer universes A full discussion of the projected function of God the Sevenfold in outer space is covered in the Appendices:
This study submits that God the Sevenfold will be intensely active in the outer creations and will be expanded in scope and function. The Universe Sons and Spirits are visualized as operating on two or three experiential and functional levels. We further project that the Master Spirits will continue to impart new combinations of their unique sevenfold natures to the environmental coloration of the principal segments of those outer space creations. (Appendix XV § 1 - 2 [105]) § 6 finaliters and others in the outer creations Numerous groups of beings besides the finaliters may be assigned to the work of the administration of the outer universes:
And there must be a great many other orders of beings who are going to find ultimate service-destiny in the space levels of the post-supreme universes. The growth of finaliters. We are informed (348.3) 31:3.6 [962] that finaliters, who are sixth-stage spirits, have yet to attain finality of growth in three ways:
We know that our experience of growth in the present universe age has to do with the development of the first three (of seven) dimensions of personality, and that the next three dimensions (fourth, fifth, and sixth) are presently completely dormant, being reserved for absonite growth. (1226.3) 112:1.9 [468] It appears likely that, by far, the most of our growth will be post-supreme, and the entire story of the mortal ascent to Paradise and of finaliter service in the grand universe, is in the larger sense, just the beginning — a sort of kindergarten in relation to the higher and vaster levels of education and service that lie beyond the circumscribing horizons of the present universe age. (See Appendix IV § 8-B, Finaliters in the Post-Supreme Ages.) In the superuniverse administration of the present age, it is necessary to complement the existential wisdom of the Sons of the Paradise Trinity with the experiential wisdom of evolutionary origin in time and space. So do the Perfectors of Wisdom require the complemental wisdom of their ascendant colleagues, the Trinitized Sons of Attainment. But it is believed that the post-supreme finaliters will embody both kinds of wisdom, and if so, they would ". . . become the most effective universe administrators ever to be known in all creation." (216.2-3) 19:2.5-6 [740] Finaliters in relation to the Supreme. Our relationship to the Supreme in the Third and subsequent ages, is going to be a rather intimate one. Consider the following statements:
If we are to have such a relationship to the God of Finite Experience, then we really may be able to compensate the outer space creatures for their complete lack of such finite experience. We are further informed (643.5) 56:8.2 [963] that finaliters will truly know the Supreme and that ". . . they are destined to the service and the revelation of this Supreme Deity . . ." in the realms of outer space. § 7 cytoplasmic need expands nuclear functions In Chapter IV of our study, we developed the concept of nuclear and cytoplasmic universes. For purposes of this discussion it is enough to say that the grand universe is a nuclear universe in relation to the outer space, or cytoplasmic universes. In each such relationship the cytoplasmic creations are lacking something that is present in the nucleus. The outer space universes are going to suffer from a complete lack of finite experience; and finite experience is the very essence of the experiential nature of the evolutionary superuniverses. Consider the statements:
This lack of finite experience in the cytoplasmic outer universes provides the opportunity for enlarged service on the part of all the inhabitants of the grand universe. Grand-universers incorporate in their experiential natures the essence of the Supreme Being, and this is the particular factor that is missing from the experience-potential of outer space. An analogous deficiency characterizes the present age. (353.8-10) 31:10.12-14 [380] Superuniverse natives — particularly human beings — are completely devoid of that divine perfection which is so characteristic of the creatures of Havona and Paradise. Our imperfection is a challenge to these perfect beings, beings who were created in that perfection which is our distant goal. Our present need is their opportunity for enhanced service. And in this service they break through an otherwise-impassable barrier to growth that is inherent in created perfection. Evolutionary growth can be superimposed on even created perfection. In Appendix IV § 1 (d), Expansion of Destiny in the Successive Ages [19], we observe that each new age enables the inhabitants of the preceding age to rise above the previous limits of growth. Havona adds evolutionary growth to the limitations of eternal perfection. In the present universe age, the superuniverses are limited to the status of settlement in light and life, but they will undoubtedly break through this limit to new levels of destiny in the post-supreme ages of the future. Appendix XII. Expansion of God the SevenfoldEXPANSION OF GOD THE SEVENFOLD Present Constitution [86] The Expanding Functions of the Supreme Creators [88] Will the Sevenfold become Tenfold in Outer Space? [89] God the Sevenfold began to function when the seven superuniverses were organized. This function "will probably expand" with the opening of the outer space levels and the inauguration of the absonite quest for deity. (12.3) 0:8.12 [358] What meaning should we attach to the phrase, "will probably expand?" Certainly, this must mean a functional expansion from the grand universe into the outer space creations. This is a quantitative expansion. Does it also mean qualitative expansion? If the seven levels of God the Sevenfold now provide for the finite approach to deity, will additional levels to be required for the absonite approach? § 1 present constitution of god the sevenfold God the Sevenfold is presented as functioning in two co-ordinated phases: spirit ministry (1270.2-8) 116:2.5-11 [964], and physical control. (1273.6-12) 116:5.2-8 [965] These two aspects of Sevenfold Deity are tabulated below:
This dual relationship of spiritual ministry and physical control is unified existentially by the Universal Father and the Conjoint Actor. It is becoming experientially unified in the conjoining of the Almighty and the Supreme by the function of Supreme Mind. It is functionally unified, as concerns the grand universe, in the close association of the Seven Master Spirits and the Seven Supreme Power Directors. § 2 is there a mind aspect of god the sevenfold? The Papers tell us that man's relationship to the Sevenfold is a matter of making contact with the "personal and spiritual divinity" of God the Sevenfold. (1164.3) 106:1.4 [966] We are also informed there are other aspects of the Sevenfold that are not concerned with our universe progression, and all of these phases of the Sevenfold are going to be integrated in the Supreme. The Sevenfold Controllers must represent one such non-spiritual phase of the Sevenfold. Is it possible that there is a third phase, a mind phase, of the Sevenfold? Consider the following:
The existence or non-existence of such a mind phase of the Sevenfold is not essential to the development of our line of thinking. We suggest, however, that it is a very possible relationship. § 3 expanding function of the supreme creators (See Appendix IV § 3, God the Sevenfold [21].) There is no question about the expansion of God the Sevenfold in outer space. The three Paradise Deities are just as much concerned with the outer space universes as with Havona and the superuniverses. God the Supreme will be functioning as the Experiential ruler of the grand universe, then in a certain capacity in the master universe, and as a member of the First Experiential Trinity. We are also informed that the progressive settling of the superuniverses in light and life is attended by a withdrawal of the activities of the Supreme Being. (642.6) 56:7.6 [393] Now, if the Supreme Creators are progressively withdrawing from the affairs of the present age, this strongly suggests their ministry will expand in the affairs of the outer space universes in the next universe age. The Master Spirits. When the perfected superuniverses are united under the future administration of God the Supreme, the Master Spirits will continue to be located in the grand universe. (12.2) 0:10.12 [406] This does not, however, mean they could not act in outer space. We may deduce that they are concerned with those segments of outer space which are correlated with their present spheres of superuniverse jurisdiction. (184.11) 16:0.11 [410] The Supreme Being may administer the grand universe either with or without the collaboration of the Master Spirits. (643.3) 56:7.9 [379] In any event, the collective attributes of the Master Spirits are supreme, ultimate, and supreme-ultimate (186.3) 16:2.4 [973]; therefore they have full capacity to function throughout all the growing stages of the master creation. (See Appendix XIV, Expanding Influence of the Master Spirits [96].) The Ancients of Days. We are informed that, in the next universe age, the Ancients of Days will continue as superuniverse administrators (12.2) 0:10.12 [406], but may be superceded in sovereignty by the Supreme Being. In this event, they would function as his vicegerents. (1292.8-10) 117:7.14-16 [974] It does not appear likely that these Trinity-origin rulers of the supercreations will be directly concerned with the affairs of outer space, but we really do not know. It seems more likely that they will be concerned with the outer-spacers who may be traversing the superuniverses on their way in to Havona and Paradise. (163.3) 14:6.40 [975] The Universe Sons and Spirits. The dual creators of the local universes are concerned, along with the Supreme, in the mobilization of all finite resources for the absonite adventure. (12.2) 0:10.12 [406] It appears that the Universe Sons and Spirits are destined to outer space. It also appears that there will be more than one kind of Creator Son and Creative Spirit in outer space. We advance the theory that there will be three kinds of Sons and Spirits who will be commissioned in the outer universes. (See Appendix XIII, Evolution of Universe Sons and Spirits [90].) Consider the following reasoning:
We have the belief that the junior Sons and Spirits will be assigned for universe service under the jurisdiction of their seniors, who have had experience (as creators) in the Second Age. § 4 will the sevenfold become tenfold in outer space? In Appendix XV [104], note is made of the possible significance of the number ten in relation to the functions of the Supreme Being. We believe that God the Sevenfold may possibly become tenfold in the expanded service of the outer space creations. Certainly the absonite approach to the Universal Father is going to include some features not presently encountered in the finite approach. Consider then, a possible tenfold structure of that which is now sevenfold.
In the parallel comparison of God the Sevenfold and the Sevenfold Controllers, we could see that the relationship between them was not fully unified from an experiential standpoint. This would not be the case in our visualization of a possible Tenfold Deity; here we find full experiential unification in the presence of the completed Supreme Being. Such unification would not extend to the absonite level since the Ultimate is incomplete in growth. The Ultimate as Omnipotent (1296.6) 118:2.4 [401] must sustain a relationship to God the Ultimate analogous to the present growing relationship of the Almighty Supreme to God the Supreme. Association of Force Organizers and Power Directors. There is warrant in the Papers for the projected association of Force Organizers and Power Directors. We know that frandalanks are created by both orders (328.5) 29:4.35 [976], that the Master Physical Controllers are distributed in a superuniverse by its Council of Equilibrium, and this Council is made up of Associate Force Organizers. (324.4) 29:4.2 [804] Appendix XIII. Evolution of Universe Sons and SpiritsEVOLUTION OF UNIVERSE SONS AND SPIRITS Natures of Universe Sons and Spirits [91] Numbers of the Universe Sons and Spirits [92] Son-Spirit Creative Trios [93] Mixed-Age Creator Sons and Creative Spirits [94] Third-Age Creator Sons and Creative Spirits [95] It is the purpose of this Appendix to assemble what the Papers have to say about the evolution of Creator Sons and Creative Spirits. We will pay particular attention to the nature of these creators, and to their experiential growth in the time-space creations; and will give careful consideration to their destiny in the outer space universes, particularly the creations of the first outer space level. § 1 natures of the universe sons and spirits When the Universal Father and the Eternal Son unite in the infinite and total sense, they produce their deity equal — the Infinite Spirit. When the Father and Son continue to explore the subinfinite and subuniversal consequences of their union, they bring into being the order of Michaels — Creator Sons. (88.1) 7:6.3 [977] These Michaels are spoken of as being potentially equal to the Universal Father and the Eternal Son in creative power of a co-ordinate nature. (ibid) They are limited in function only by the pre-existent forces and agencies of Paradise and, in sovereignty, only by the limits of that which they have brought into being. (88.2) 7:6.4 [978] On subinfinite levels, these Michaels appear to be an extension of the original creativity of the Paradise Father-Son. They fully express all the divinity of God and share phases of the absoluteness of God. (58.9) 4:4.4 [979] They are the absolutes of the Father-Son concepts which brought them into being. (241.5) 21:6.1 [416] In the present age their function is finite. But, it is believed that their potential for future function may be superfinite (242.1-2) 21:6.2-3 [686] and that their service in outer space may witness the liberation of these superfinite potentials for service. (242.2) 21:6.3 [417] When a Creator Son is brought into being by the Paradise Father and Son, the Infinite Spirit simultaneously responds by differentiating within himself that entity who is to become the spirit complement of the Creator Son. (203.6) 17:6.3 [632] This complemental spirit must have the full capacity to grow along with the associated Creator Son since the Infinite Spirit is possessed of unlimited capacity to respond to creative actions on the part of the Father-Son. In other words, any Universe Spirit is the full complement of the associated Universe Son; her growth potential is the complemental equal of his. Time-space status. Neither the Universe Son nor Spirit is completely independent of time and space. The Spirit becomes "space cognizant" in the second stage of her development. (203.7) 17:6.4 [761] In so doing, she is achieving an awareness which enables her to recognize a bounded space area as her own — an area within which she would be unlimited by space and outside of which she would be limited by space. (377.4) 34:3.8 [841] The entire space of our local universe is pervaded by the Creative Spirit of Salvington, and she is not thus present outside of Nebadon. (455.1) 41:0.1 [339] A Creative Spirit is not able to function independently of time (376.6) 34:3.3 [980]: in contrast to this, a Creator Son is not ordinarily limited by time although he is limited by space. (377.1) 34:3.5 [981] We offer the opinion that any future union of a trinitizing nature on the part of a Universe Son and Spirit will result in the appearance of a Creative Trio that will be fully aware of time and space, but will be unlimited in function by either time or space, at least within a circumscribed realm. Such transcendence of time and space is essential to possible function on the absonite level of operations. § 2 the numbers of universe sons and spirits Whatever we may learn about the numbers of Creator Sons we may be sure that the same data will apply to the numbers of Creative Spirits, because such a Spirit is produced every time a Michael Son is created. (203.6) 17:6.3 [632] This being the case, then what is known about the present numbers of the Creator Sons? The Papers make two references to such numbers:
We may accordingly assume that there are already in existence more Creator Sons and Creative Spirits than can be accommodated by the present plan concerning the number of local universes in the seven superuniverses. The Papers give the following information concerning these plans:
These citations strongly suggest that not all of the Creator Sons and the Creative Spirits are going to have a chance to serve as the organizers and perfectors of local universes in the present age. It must logically follow, then, that many will have their first experience in universe making in the outer space creations. This study advances the idea that there will be more than one kind of Creator Son and Creative Spirit functioning in the Third Age. It seems likely that the first outer space level will see creative activities being carried on by three kinds of Universe Sons and Spirits: Son-Spirit Creative Trios, Mixed-Age Sons and Spirits, and Third-Age Sons and Spirits. The Son-Spirit Creative Trios, which we believe are destined to function in the Primary Space Level, should number exactly 700,000. These are the Creator Sons and the Creative Spirits who have organized and perfected the 700,000 local universes of the present universe age. We refer to these Sons and Spirits as "trios" and "duos" because we believe that each pair will be augmented by their trinitized offspring — a co-ordinate creator. Such Creative Trios include the Master Michaels and the seventh-stage Creative Spirits who have fully participated (as creators) in the evolutionary growth of the Supreme Being. They have acquired, and they embody, the fullness of the experiential potential of Supremacy, and it must logically follow that they can express this experiential potential in their acts of creation and trinitization. Let us examine the natures of these Sons and Spirits, and then consider the consequences of their trinitizing union. Master Michaels. These are the creators whose original Paradise divinity has been augmented by the experiential acquisition of the divinity of evolutionary Supremacy in time and space. They have earned, by actual experience, the full sovereignty of their local universes, from the first stage of initial vicegerent status to the sixth stage — trinitarian sovereignty — rulership of a local universe that is settled in light and life. (237.7-8) 21:3.5-11 [838] We venture that the (unrevealed) seventh stage of sovereignty (238.5) 21:3.11 [909] will witness a delegation of rulership by a Creator Son when he departs his local universe for the new adventure in outer space. (We speculate that the recipients of this delegated sovereignty would be Gabriel, the Father Melchizedek, and the Union of Days.) In addition to having earned this sovereignty, the Master Sons have explored seven levels of descending creature experience in association with a portrayal of one of the seven phases of the will of Deity, and have liberated their potential for absonite function. (1318.2-5) 119:8.3-6 [986] These Master Michaels have eternally identified themselves with the Supreme Being. (1318.6) 119:8.7 [987] Such a Master Son is, in experiential status, vastly more than a Creator Son who has had no experience in the organizing and perfecting of a local universe. Seventh-stage Creative Spirits. These are the Spirits of the "unrevealed career." (204.6) 17:6.10 [775] Such Universe Spirits have experienced a long evolutionary growth from the times of "initial differentiation," which is their first stage of development. (203.7) 17:6.4 [761] They have passed through preliminary creatorship training, having departed from Paradise, and have collaborated with the associated Son in the physical organization of a local universe. (203.7-8) 17:6.4-6 [761] They have "personalized" in the likeness of the supervising Master Spirit at the time of the creation of life in the local universe. (374.4) 34:1.1 [766] They have become even more personal as a result of the bestowals of the associated Son, and have entered upon the sixth stage of existence when the local universe has become settled in light and life. (204.3-4) 17:6.7-8 [758] We believe that they seventh stage of the development of a Creative Spirit is one in which she becomes completely personal and during which she leaves her local universe with the associated Creator Son for the outer space adventure. (See Appendix VIII § 6, The Personalization of a Focalization.) Two different kinds of experiential growth. The Creator Sons and the Creative Spirits both grow experientially, but the nature of the growth of each appears to be so very different that the one might be thought of as existing at "right angles" to the other. A Creator Son is a person from the very beginning; his consort probably becomes a completed person only at the very end of the present age. (106.9) 9:8.11 [774] A Creator Son traverses the "vertical" experience from being one-in-divinity with God to becoming one-in-nature with man. A Creative Spirit traverses the "horizontal" experience of starting out as an impersonal, or prepersonal, focalization of the Infinite Spirit and of eventually achieving a real personality in the likeness of one of the Master Spirits. These two kinds of growth appear to be very complementary; the kind of growth-experience which inherent nature denies to the one is the very kind that characterizes the growth of the other. It seems likely that the two kinds of growth, when taken together, would tend to encompass the whole gamut of possible growth, within the limits of the present universe age. If this is true, then it would follow that such Universe Sons and Spirits would have acquired the experiential capacity to give trinitizing expression to the fullness of these acquired attributes in addition to their original endowment of Paradise divinity. Creation versus trinitization. In the early days of the evolution of a local universe, the associated Son and Spirit united in a creative liaison to give expression to their original ideal of personality — Gabriel, the Chief Executive. (369.4) 33:4.1 [628] Now, let us analyze this action to see just what took place:
What will happen, in the Third Age, when a Master Michael unites with a seventh-stage Spirit in an act that is a trinitizing union? There is a great difference between a creative act and a trinitizing union — a union that gives expression to an offspring who is the equal of the trinitizing parents. The Paradise Father and the Eternal Son can create an unlimited number of subordinate beings, beings who partake of their divinity but who do not share their universality and infinity. They can likewise trinitize an unlimited number of subordinate beings; but they could produce only one deity equal, the Conjoint Actor. When they did this they became forever united as the Father-Son. (249.3) 22:7.3 [672] A Creator Son and Creative Spirit can likewise produce many beings of subordinate status; but an act of trinitization on their part would result in the appearance of an offspring of co-ordinate status, and in their union as Son-Spirit. (See Appendix VIII § 1, Creative Techniques [52] § 2, Trinitizing Techniques [53].) Nature of the Third Being of a Trio. What would be the basic nature of this Third Being, this third member of a Son-Spirit Creative Trio? We have already deduced that he would be the co-ordinate of the parental Universe Son and Spirit. If he is a co-ordinate being, then he would possess creator prerogatives. The Papers suggest that his attributes might be of an ultimate nature. (643.1) 56:7.7 [418] If we go back to the relationship of the Infinite Spirit to the Universal Father and the Eternal Son the Infinite Spirit is spoken of as being provisionally subject to the ancestral deities, but as having the greatest potential and latitude for action. (100.1) 9:1.7 [958] This Third Being will also be something more than the predictable sum of the attributes of the trinitizing parents; some of the attributes of the Infinite Spirit are not observably present in either of the ancestral deities. (99.1) 9:1.2 [679] Again, the Infinite Spirit is spoken of as superadditive to the union of the Father-Son. (110.3) 10:2.5 [678] These Third Beings have also been portrayed as a new expression of Ultimate Deity. They could be ultimate in nature because of expressing all the "horizontal growth" of a Creative Spirit and all of the "vertical growth" of a Creator Son. All-in-all, we may deduce that such a postulated Third Being will be something different from, and more than, the predictable consequence of a trinitizing union of a Master Son and a seventh-stage Creative Spirit. Seven types of Son-Spirit Trios. In a certain way, each of the Creative Trios will be unique, because each Michael member is a unique person. In another sense, there will be seven basic types of trios, because there are just seven basic types of Creative Spirits. If we may adapt the terminology used to describe the Reflective Spirits (275.2) 25:2.2 [637], then we can say that "First Order" Creative Spirits are those from the First Superuniverse, because their personal natures are all like that of the First Master Spirit. And on to "Seventh Order" Creative Spirits, who hail from Orvonton and are in nature like the Seventh Master Spirit. (375.2) 34:1.3 [765] There should be 100,000 First-Order Creative Trios and an equal number of each of the other six orders. In a certain sense, this appearance of seven orders of Creative Trios constitutes an extension of the influence of the Master Spirits in outer space. (See Appendix XIV § 5, Master Spirits and Creative Trios in the Primary Space Level [101].) § 4 mixed-age creator sons and creative spirits We have come now to a consideration of those Universe Sons and Spirits who are of origin in the Second (present) Age, but who will not function as universe creators until the Third Age. Such beings could participate in the evolutionary growth of the Supreme in the present age; but only within certain limits, and not as creators. The creative adventure for such Universe Sons and Spirits will take place after the close of the present age — after the completion of the evolutionary growth of the Supreme. When such beings finally function and grow as creators, it will be in the post-supreme ages of the outer space universes, and their growth as creators will be post-supreme in nature. Mixed-Age Creator Sons. Some of these Michaels are even now in existence and more of them are being created all of the time. How many such Sons there will be at the end of the present age is a matter of conjecture, but it might be a rather large number. Creator Sons are not inactive during the time of waiting for assignment to the universe adventure; they undergo educational training in Havona. (162.2) 14:6.27 [837] They are also active in relation to ascending and descending pilgrims in Havona; the fourth Havona circuit contains seven worlds on which the reserve Michaels maintain schools of ministry to both groups of pilgrims. (293.5) 26:8.1 [988] While these Sons regard Sonarington as their status sphere in the present age (148.4) 13:2.5 [225], they also maintain certain secret colleges on Vicegerington. (250.4) 22:7.10 [419] These citations all seem to indicate that a Michael receives rich experiential training before being commissioned as an organizer of a local universe. (203.7) 17:6.4 [761] And all of this would further indicate that those Michaels who will not function as creators until the next age, are still undergoing intensive training in the problems and the affairs of the present age. And, if they are in training at the present time, then they are personally participating in the growth of the Supreme Being. But they are participating in this growth as pre-creators, not as creators. Mixed-Age Creative Spirits. These Creative Spirits have differentiated within the Infinite Spirit, but are unassigned to local universe space sites. They are limited to the second stage of development. (203.7) 17:6.4) [761] They cannot enter the third until they collaborate with the complemental Michael in the physical organization of a local universe. Such second-stage Spirits are "space-cognizant" and they have begun preliminary training for working with the associated Michael. (203.7) 17:6.4 [761] Apparently this training takes place in Havona under the direction of the Circuit Spirits; this training is pre-personal. (162.7) 14:6.22 [989] It is to be especially noted that all of this training is pre-personal. Supreme and post-supreme growth of the Mixed-Age Creators. The basic natures of the Michaels could hardly differ, regardless of universe ages, because each one is an expression of Father-Son divinity. Similarly, a Creative Spirit starts out as an individualized presence of the Infinite Spirit. (374.3) 34:0.3 [764] The pre-creator growth of the Michaels would involve personal participation in the evolutionary growth of the Supreme; the pre-creative growth of the second-stage Spirits would involve pre-personal participation in the growth of the Supreme. When we consider the creative activities of these Universe Sons and Sprits in the Third Age and in the Primary Space Level, then we must recognize that the very potentials with which they will be working (and out of which they will bring forth their creations) will be post-supreme in nature. The pre-creator growth of these Mixed-Age Sons and Spirits will be a part of the growth of the Supreme; their growth as creators will be post-supreme. (See Appendix VII § 6, Post-Supreme Growth [49].) § 5 third-age creator sons and creative spirits These are the Universe Sons and Spirits who will not make their appearance until after the close of the present age. Their entire experience — pre-creative and creative — will be in the Third and subsequent ages. They will be entirely post-supreme in all phases of experiential development. These Third-Age Sons and Spirits will be identical with all prior Universe Sons and Spirits in terms of basic endowment Paradise divinity. Their experiences as creators will parallel that of the Mixed-Age Sons and Spirits, for both groups will have their initial creative function on a space-stage that is post-supreme in terms of transformable potentials. (1298.7) 118:4.7 [604]; Appendix VII § 6 [49]) Appendix XIV. Expanding Influence of the Master SpiritsEXPANDING INFLUENCE OF THE MASTER SPIRITS The Principle of Divergence-Convergence [97] The Sacred Spheres of Paradise and The Master Universe [98] Superuniverse Administration — Present and Future [99] Administration of The Primary Space Level [100] Master Spirits and Creative Trios In The Primary Space Level [101] The Results of The Interaction of Seven Times Seven [102] Footnote: Concerning Universal Conciliators [103] The Seven Master Spirits seem to be concerned about almost everything below the level of absolute and existential values. The personalization of the Infinite Spirit completes existential deity and is followed by the personalization of the Master Spirits — the first expression of experiential deity. (110.5) 10:2.8 [990] The Seven Master Spirits represent "the first Deity-creating act" of the Third Person of Deity (105.7) 9:8.2 [991], and collectively they encompass all of the functions of the Supreme, the Ultimate, and the Supreme-Ultimate, in the master universe. (185.3) 16:1.3 [407] On all subabsolute levels they collectively represent the Infinite Spirit (186.4) 16:2.5) [992], the Paradise Deities (185.4) 16:1.4 [993], and even the Paradise Trinity. (185.3) 16:1.3 [407] § 1 the principle of divergence-convergence It would appear that we have here encountered another of the basic principles that seem to govern the unfolding of the creative pattern in the master universe. This is the principle of Divergence-Convergence, resulting in the production of a new diversification of meanings and values. If we go back to the origin of the Master Spirits, we may see this principle in its original form. Pre-Father Deity starts out as the Personality of Infinity. From this is subtracted the Absolute Person of the Son. This results in the appearance of two deities, and constitutes a divergence from the original unity. The two deities then converge in the production of the Third Person who is, in nature, something different from either ancestral being. (110.3) 10:2.6 [994] This is an example of unity which diverges, then converges, with the result that something new and different is brought into being. When we consider the undivided Deity of the Paradise Trinity in relation to the Master Spirits we observe another divergence, and this time it is a sevenfold diversification. Here we may draw upon optics for a simple illustration: If white light is passed through a proper prism, it can be broken into the chromatic scale, ranging from red through the varied colors to violet. If these colors are recombined, they will reproduce the original white light. Suppose we visualize the Trinity as the source of the white light. The Seven Master Spirits symbolize the seven chromatic components of white light. Now, let us further visualize two screens — a finite screen and an absonite screen. When the rainbow pattern of the Master Spirits is recombined and projected on the finite screen, it appears as the Supreme Being — the personalization of the Trinity to the finite. When it is recombined and projected on the absonite screen, it appears as God the Ultimate — the superpersonalization of the Trinity to the absonite. The Supreme and the Ultimate thus seem to be power-personalizing those values of deity that are collectively and experientially present in the Seven Master Spirits. Whenever these Master Spirits unite in the presence of Paradise Deity, this would constitute a temporary and collective manifestation of the Supreme, of the Ultimate, and of the Supreme-Ultimate. Apparently this collective function of the Master Spirits is limited to the space-arena of the maser universe. (185.3) 16:1.3 [407] § 2 the sacred spheres of paradise and the master universe We are informed that the Trinitized Secrets of Supremacy are related to the two experiential deities, Supreme and Ultimate, and to their future union as the Supreme-Ultimate. We are further informed that these Secrets of Supremacy are the secrets of these same experiential deities — the Supreme, the Ultimate, and the Supreme-Ultimate. (149.2-3) 13:2.9-10 [995] These secrets, at least as they pertain to the Supreme Being, must include such secrets as: the Adjusters, incarnations of the Paradise Sons, trinitizations, seraphic transport, and the evolution of the immortal soul in surviving mortals. We are also informed that the potentials of the function of the entire master universe are embraced in the 21 sacred spheres of Paradise. (143.7) 13:0.7 [996] Since the worlds of the Father follow the pattern of the seven natures of the Master Spirits, we may deduce that the Master Spirits are going to be quite influential in outer space. We know the Master Spirits are directly concerned with the activities of these worlds — at least we are certain about Divinington. (186.6) 16:3.2 [997] What significance can be attached to the worlds of the Son is not so clear; perhaps other-than-personal beings are going to become more functional in the outer space universes. (149.4-6) 13:3.1-3 [226] The involvement of the seven worlds of the Spirit suggests that the Seven Supreme Executives may have a function beyond the borders of the grand universe (150.1) 13:4.2-3 [412]; (198.1) 17:1.1 [228]; this is further confirmation of the relationship of the Master Spirits to the outer universes. All those statements relate the function of these 21 worlds solely to the master universe, and of the Trinitized Secrets of Supremacy only to experiential deity and to subabsolute levels of reality. This is the domain of the function of the Master Spirits. (185.3-4) 16:1.3-4 [407]; (186.5) 16:3.1 [493] We are instructed that the seven worlds of the Spirit are the "headquarters" of the seven superuniverses and their correlated segments in outer space. (150.5) 13:4.6 [411] § 3 superuniverse administration — present and future The diverse natures of the Seven Master Spirits determines the division of the superuniverse space level into seven primary segments. (164.1-2) 15:0.1-2 [348] Each of the Master Spirits wholly pervades the superuniverse of jurisdiction, and imparts to his domain the uniqueness of his own nature. (190.11) 16:5.1 [952] This stamp of individuality is so strong that it is never eradicated; forever are the natives of the superuniverses destined to bear the superuniverse stamp of their origin. (191.3) 16:5.5 [998] This means that the citizens of the superuniverses are evolved in seven basic types, and each culture is distinctly different from that of any other superuniverse. At the present time, the seven superuniverses are entirely "isolated from each other." (179.10) 15:10.23 [345] When they are settled in light and life it is forecast that they will be ruled as a single unit by the Supreme Being, and the boundaries between them will be entirely removed. (1292.9-10) 117:7.16-17 [394] This will result in the commingling of seven cultures. Here we have another application of the principle of Divergence-Convergence. (The Papers also give us [ 726.2) 64:6.31 [999]] another example of this same principle: On the inhabited worlds the six cultures of the evolutionary races are first segregated, then merged with the seventh — the Adamic culture.) It is believed that in the future, after the emergence of the Supreme Being, the Master Spirits will continue to be resident in the grand universe (12.2) 0:10.11 [1000], but it is not certain that they will continue to rule the superuniverses. (643.3) 56:7.9 [379] § 4 administration of the primary space level The Seven Master Spirits are concerned with those segments of the outer space universes that are correlated with their superuniverse spheres of jurisdiction. (184.11) 16:0.11 [410] This means that an analysis of the possible organization of the administration in the Primary Space Level must take into account the functions of these Master Spirits. We have the following information about the first outer space level:
If the foregoing steps of reasoning are valid, then we may assume that each of the Master Spirits will have jurisdiction over one-seventh of the Primary Space Level. This means one-seventh of 70,000 aggregations of matter, or 10,000 of these large aggregations. This is also the jurisdiction of ten architects of the fourth corps who will be assisted by seventy Architects of the fifth corps. We believe that each Master Spirit will dominate the environmental trends of his outer space domains much as each now dominates the superuniverse of present jurisdiction. (275.4) 25:2.4 [1002] This will again place a stamp of individuality characteristic of the supervising Master Spirit on every individual native to such a realm. (190.12) 16:5.2 [566] § 5 master spirits/creative trios in the primary space level We have conjectured that the 700,000 Universe Sons and Spirits who have functioned as the organizers and the perfectors of the local universes of the present age will trinitize their creator equals, and will be assigned to the Primary Space Level as Son-Spirit Creative Trios. We have further noted that there will be seven basic orders of such Creative Trios — 100,000 each — because there are seven basic types of Creative Spirits, following the natures of the Seven Master Spirits. (See Appendix XIII § 3, Son-Spirit Creative Trios [92].) We are now in position to bring up a very interesting question. How will the Son-Spirit Trios be assigned in relation to the spheres of influence of the Master Spirits? If we rule out random assignment, then there are just two possible ways that these Creative Trios could be assigned:
Interaction of environmental influences. Each of the Creative Trios is going to have a rather wide range of influence in the Primary Space Level. If there are 70,000 galaxies, each of which is larger than a superuniverse, and, if there are 700,000 Creative Trios, then it would follow that each galaxy would constitute the jurisdiction of ten Trios. This means that each such Trio would have the administrative responsibility for one-tenth of a galaxy — a sphere of influence possibly much larger than a major sector in one of the present superuniverses. Each such unit will tend to be dominated by the environmental influence of the supervising Creative Trio. There are seven orders of such Trios and each will variously serve under the jurisdiction and overriding environmental influence of each of the Seven Master Spirits. This, then will result in the production of 49 environmental trends which will certainly condition the whole growth and the experiential natures of all beings native to such domains. (We can draw a comparison here between this line of reasoning and the story of the Universal Conciliators [ (275.3-4) 25:2.3-4 [1004], and § 7 of this Appendix] which also results in the eventual production of 49 types. The effect of forty-nine environments. These conditions in the Primary Space Level are an expansion of that which now characterizes the superuniverses. Each of the seven superuniverses has its own basic environmental influence caused by the presence of the supervising Master Spirit. There are seven such environmental influences in the superuniverse space level; in the first outer space level, there will be 49. What will be the result of this state of affairs? It will result in the environmental conditioning of the post-supreme Universe Spirits who are assigned to these realms as the creative complements of the associated Creator Sons. (These post-supreme Universe Sons and Spirits are those who had no chance to function as creators in the superuniverses. They are discussed in Appendix XIII, § 4 - 5 [94]) We know that the Creative Spirits of the present local universes become, in personal natures, like the supervising Master Spirit, thus bringing into existence the present seven basic orders of the Creative Spirits. We hold that the Primary Space Level will be productive of 49 different types of post-supreme Creative Spirits. § 6 the results of the interaction of seven times seven Let us project our speculations forward in time to try to visualize certain conditions at the end of the Third Age. The Primary Space Level is completed. The post-supreme Universe Sons and Spirits have achieved the full expression and experience of creative function. It is then possible that these Sons and Spirits will also trinitize — thus bringing into existence a Second Corps of Creative Trios. And, if this takes place, there will be 49 different orders of Son-Spirit Creative Trios. Where will this Second Corps of Creative Trios be likely to function? Where else but in the Secondary Space Level and in the transactions of the Fourth Universe Age. Is there any way we can check our speculations at this point? We have come a long way from the events of "here and now." We believe that the number of the Master Architects offers some confirmation of our reasoning. We know that the Architects of the Primary Space Level number seventy; this factors out as 7 times 10. We know that those assigned to the Secondary Space Level number 490; this factors out as 49 times 10. Is it possible that this number indicates there will be 49 unique expressions of divinity coming out of the Primary Space Level? If this line of reasoning is valid, then the transactions during the Fourth Universe Age in the Secondary Space Level should produce 7 times 49 phases of divinity expression. Seven times 49 equals 343. There are 3,430 Master Architects assigned to the Tertiary Space Level; this is 343 times 10. If this goes on, then the Tertiary Space Level should project into the Quartan Level diverse divinity of 7 times 343; this is 2,401. The Architects assigned to the Quartan Space Level number 24,010; this is 2,401 times 10. The coincidence of these numbers does not validate this line of reasoning, but they do indicate that it is not without logical merit. (For references to the numbers of the Architects, see Appendix XV § 2 [106].) § 7 footnote: concerning universal conciliators In the discussion of the interaction of environmental influences in this Appendix, we had occasion to refer to the Universal Conciliators of the present universe age as a good illustration of how the interaction of seven influences, when heterogeneously superimposed upon each other, would result in the production of 49 types. We know there are seven basic orders of Conciliators, in accordance with the seven diverse natures of the Master Spirits. Since each one of these orders serves in each of the superuniverses, we have these seven basic hereditary types of Conciliators, each exposed to seven basic and rather compelling environmental influences. Each of the seven orders of Conciliators is permanently conditioned by the environmental influence of the superuniverse of service. This, in effect, is an exposure of inheritance from the seven diverse natures of the Master Spirits to the superuniverse environments, which in turn, reflect the seven diverse natures of the Master Spirits. The net effect is to produce 49 different types of Conciliators, each having a different viewpoint. These "49 experiential viewpoints" are incomplete, but they are mutually compensatory, and all together tend to "encompass the circle of Supremacy." (275.2-4) 25:2.2-4 [637] When they have completed their service in the superuniverses ". . . they have acquired a unique grasp of the emerging reality of the Supreme Being . . ." (278:7) 25:3.17 [1005] The number of Conciliators. If we examine the probable numbers of Conciliators, we may be surprised. First of all, we know, for every Havona Servital created there will be created seven of the Universal Conciliators. How many Havona Servitals are there? We do not know, but we do know the number of a particular Servital, it is — 842,842,682,846,782. (271.4) 24:7.5 [239] It is reasonable to assume that Servitals are created in serial order and that this particular Servital was not the last one created. This means there are probably more than 842 trillion Servitals. Let us say there are 1,000 trillion of these beings. If so, then there would be 7,000 trillion Conciliators — seven times as many. We are informed there are almost 18 trillion conciliating commissions now operating in Orvonton (278.6) 25:3.15 [1006] and it is reasonable to assume that an equal number would be serving in each of the other superuniverses. This would add up to 108 trillion commissions in all. Let us round this number off and say that there are 100 trillion commissions in service. A commission is made up of four Conciliators (275.5) 25:2.5 [790], so, 100 trillion commissions would equal 400 trillion Conciliators in the service of the seven superuniverses. The Paradise Council of Perfection. If there are 7,000 trillion Conciliators and only 400 trillion are in superuniverse service, then were are the remaining 6,600 trillion? Apparently they have graduated from the service of the superuniverses and have been ". . . translated to the council of perfection on Paradise . . ." (278.7) 25:3.16 [1007] This council is being ". . . evolved by the Infinite Spirit for the universe of universes . . ." (278.7) 25:3.16 [1007] (This term, universe of universes, does not have precise meaning such as the designations "superuniverse," or "central universe." We believe that, in this context, the term "universe of universes" means the grand universe in the present age, and that it refers to the master universe in the ages to come.) Here we have the evolution of an experiential group that has developed 49 experiential viewpoints, which viewpoints may be of great service in the (conjectured) 49 environmental realms of the first outer space level. And we are informed that the citizens of the grand universe of today are already getting ready to meet the needs and the challenges of the outer space universes of tomorrow. (263.1) 23:4.5 [1008] Appendix XV. Master Architects and TranscendentalersMASTER ARCHITECTS AND TRANSCENDENTALERS Relationships of Certain Numbers [105] The Numbers of the Architects [106] Nature of Transcendentalers [107] Functions of Transcendentalers [108] Meanings of the Word Absonite [109] Inception, Realization and Consummation [110] The Sequence of the Absonite [111] The Principle of Organic Consistency [112] Appendix VIII, Transformative Techniques [51], reviews in some detail the several ways in which beings are actualized, are brought into existence; and § 3 of that Appendix, Techniques of Eventuation [54], gives careful consideration to the possible method of the origin of the Transcendentalers and of their governing corps, the Master Universe Architects. (351.2) 31:8.5 [1009] In connection with this study it was noted that these beings are concerned solely with "the superadministration of the master universe" (350.5) 31:8.2 [1010], and we deduced that they may well be the personification of God's plans for the entire master universe — past, present, and future. We arrived at the conclusion that these absonite beings eventuated (came into existence) as an inherent and virtually inevitable repercussion to the making of such plans for the master universe. In other words, God could hardly make serious plans concerning the master creation without eventuating (thinking out the existence of) the Architects and the Transcendentalers; and these absonite eventuators could come into existence only as a repercussive corollary to the making of such plans. One of the purposes of Appendix XV is to bring together what the Papers have to say about numbers in relation to deity, to the co-ordinates of deity, to the organization of the universes, and further, to relate such data to the numbers that are given for The Architects of the Master Universe. (351.2) 31:9.1 [196] These numbers, and the organization of the Architects, should tell us something about the total plans for the past, the present, and the future of the entire master creation. It seems likely that a similar comparison of such numbers to the organization of the other groups of Transcendentalers would be equally significant, but no numerical data is given concerning the other Transcendentalers, therefore no such comparisons can be made. We will also give consideration to the absonite level of reality and to the nature and functions of the Architects and other Transcendentalers. This study will lead to a broad consideration of the Organic Unity of Reality as a basic quality that is characteristic of Reality and which probably accounts for certain happenings that are discussed in the Papers. This quality of organic unity seems to give rise to the "principle of organic consistency" that has been encountered elsewhere. (See Appendix VIII § 2, Techniques of Eventuation [53] — especially the discussion of Compossibility as a Corollary to God's Omnipotence.) § 1 the relationships of certain numbers The universes are mathematical, as well as organic and personal. The organization of a single superuniverse, for example, follows the decimal system with no deviations whatsoever. Its divisions and its subdivisions are all multiples of ten. (167.9-15) 15:2.18-24 [1011] Certain numbers do seem to be inherent in the nature of things. For example: If existential Deity is to be undivided, then there can be only one existential Trinity, the Paradise Trinity. Let us consider the pattern of numbers that seems to be disclosed in the narrative of the Papers. We are informed that ". . . the universe . . . is mind planned, mind made, and mind administered." (481.6) 42:11.2 [1012] If this is the case, then we should expect to find some kind of a mathematical pattern, some significant relationship between certain numbers and the plans for the master universe. What we are looking for is a system. In a system the interrelated parts are arranged, they are organized, they have a meaningful positional value. (1227.9) 112:1.19 [942] The number One and the number Three. The number One appears to be significant in relationship to the concept of the Infinite, the One Uncaused, the Cause of Causes. (6.3) 0:3.23 [271] In terms of functioning reality it could be related to the one existential Trinity, to the indivisibility of Paradise Deity. The author of Paper Ten speaks of the Trinity as inevitable, as providing the only way in which an Infinite Being could bring about threefold and equal personalization of Deity. (108.3) 10:0.3 [1013] We have here a clear illustration of the unique relationship between the numbers One and Three. There are truly Three persons of Deity, but in the Paradise Trinity existential Deity is undivided, absolutely One. In terms of "cosmic mathematics" this all seems to mean that it is not possible to have One without Three, and that it is equally impossible to have Three without One. The number One appears in the organization of the Architects of the Master Universe; there is only one Senior Architect. (351.4) 31:9.3 [204] So also does the number Three appear; there are three Havona Architects. (351.5) 31:9.4 [262] Seven as a functional expansion of Three. The appearance of the Infinite Spirit completes the existential personalization of Deity. (110.5) 10:2.7 [217] When the Spirit gave expression to his primary personalities, they were experiential in nature and seven in number. (ibid) The Papers say that the personalization of the three Paradise Deities (and their Trinity union) is the absolute inevitability, and that the creation of the Seven Master Spirits is the subabsolute inevitability. (185.1) 16:1.1 [1014] There is nothing arbitrary in this functional expansion of Three into Seven. If the Master Spirits are to express the single and the plural functions of the Paradise Deities, then there can be only Seven because the three Paradise Deities have just seven possible combinations of single and plural expressions: Father, Son, Spirit, Father-Son, Father-Spirit, Son-Spirit, and Father-Son-Spirit. (184.1-9) 16:0.1-9 [610] No larger and no smaller number than Seven is mathematically possible. The number Seven is of prime importance in all of the post-Havona creations. The Seven Master Spirits are post-Havona in origin and experiential in nature. They are active throughout the post-Havona (and experiential) history of the master universe, starting with the "near times of eternity" and the "dawn of time" at the very beginning of the Second Age. The superuniverses are seven in number because there are Seven Master Spirits. (184.11) 16:0.11 [410] All of the plans for the grand universe and the related segments of the outer universes are reflective of, and have been conditioned by, the fact that there are Seven Master Spirits. (ibid) The number Seven appears in the numbers of the Architects that are assigned to all five of the post-Havona space levels: the superuniverse space level, and the Primary, Secondary, Tertiary and Quartan levels of outer space. In the first instance, it is the number seven, itself. In each succeeding instance, Seven is a factor in the total number, appearing one or more times. Interaction of Three and Seven. The numbers Three and Seven interact in several ways: Three plus Seven equals Ten, Three times Seven equals 21, Three-plus-Seven times Seven equals Seventy. Let us examine these three interactions. Interaction of Three and Seven — the number Ten. If there is any particular number that should be associated with the presence and the function of the Supreme Being, it would appear to be the number Ten — stated otherwise, Three plus Seven. For example: Consider what took place when the Seven Master Spirits collaborated with the three Paradise Deities in the production of the Reflective Spirits. It was then that the Supreme Being functioned as a creator for the first (and only) time — in the creation of Majeston. (200.2) 17:2.4 [458] There are ten Architects that are assigned to the grand universe — three in Havona and seven in the superuniverses. We have observed that the grand universe is the nuclear universe out of which the Supreme Being is emerging. We will observe (below) that the number Ten is a factor in the numbers of the Master Architects, starting with the corps assigned to the Primary Space Level; and that it continues to appear as a factor in the number of each succeeding corps. These are the Architect corps assigned to the outer space creations; these are the creations of the post-supreme ages; these are the ages in which the Supreme Being will be personally present and will be personally active. Interaction of Three and Seven — The number 21. The number 21 does not appear in the organization of the Architects, but it does appear elsewhere. There are three circuits of Paradise satellites. Each of these circuits has seven worlds, totaling 21 words in all. (143.1-2) 13:0.1-2 [207] We are informed that these 21 satellites of Paradise ". . . embrace the potentials of the function of the master universe." (143.7) 13:0.7 [996] There are also 21 Ancients of Days, three being assigned to the headquarters of each of the seven superuniverses. (209.6-7) 18:3.4-5 [375] Interaction of Three and Seven — The number Seventy. Three-plus-seven times seven equals Seventy. This number seems to symbolize the functional association of the Supreme Being and the Master Spirits. This may symbolize the first expression of the Dual-Deity association of the Spirit-Supreme. (Appendix V § 5 [32]) The number Seventy is the number given for the Trinitized Secrets of Supremacy. There are exactly seventy of these Trinity-origin beings who rule Paradise worlds of the Father. (207.12) 18:0.12 [1015] Ten Secrets of Supremacy are stationed on each of the seven worlds, and on each world the Ten are organized as Three in relation to Seven. (208.1) 18:1.2 [1016] This is an exact expression of our analysis of the number Seventy — (3 + 7) x 7 = 70. (It may not be of particular significance, but the highest beings assigned to the seven superuniverse government are seventy in number: the 21 Ancients of Days and the 49 Reflective Spirits.) When we look at the primary divisions of the billion worlds of Havona, we observe that they are grouped in seven circuits. (152.11) 14:1.9 [211] This organization of the central universe appears to foreshadow the later division of the superuniverse space level into seven superuniverses. (164.1) 15:0.1 [348] When we examine the primary divisions of the seven superuniverses we observe that these are the major sectors, and that they are seventy in number. (167.3) 15:2.12 [1017] Does this foreshadow the future organization of the Primary Space Level into seventy prime divisions? We do not know but it would appear so. We do know that there are seventy Architects assigned to this space level. (351.7) 31:9.6 [361] Seven interacting with itself: 7, 49, 343, and 2401. In Appendix XIV § 6, The Results of the Interaction of Seven times Seven [102], we considered this numerical relationship. Since we are now looking rather carefully into all of the significant numerical relationships, it will be in order to consider these expanding exponents of Seven a little more closely. Suppose we first look at the relationships of the numbers 7, 49, 343, 2401. They are all (exponential) expansions of the number Seven:
What do these numbers signify? Let us start with the smallest number and work up, one by one, to the largest. Seven. As we have already taken note, the most significant appearance of the number Seven is in connection with the Seven Master Spirits. There could be only seven of these Spirits, neither more nor less. Because of this, the superuniverse space level was divided into seven principal segments — the seven supercreations. (185.1) 16:1.1 [1014] Each Master Spirit pervades one of the superuniverses, and so dominates the environment of his superuniverse that every native creature takes on the tinge, the unique character-coloration of this particular Master Spirit. (190.12) 16:5.2 [566] This natal stamp of each superuniverse is so permanent that even the finaliters assemble one finaliter from each superuniverse (seven finaliters in all) when attempting "to portray a complete Trinity relationship." (191.3) 16:5.5 [998] Forty-nine. The first example of the expansion of Seven into 49 appears in the narrative of the origin of the Reflective Spirits. (200.5) 17:3.2 [1018] There are just 49 of these beings. Seven of them are like the First Master Spirit and are reflective of his nature. Seven are like the Second Master Spirit, and so on to the last seven who are like the Seventh Master Spirit and are reflective of his nature. (ibid) One of each type of Reflective Spirit is stationed on each superuniverse capital. (ibid) On Uversa, for example, there are seven Reflective Spirits, each of diverse nature and each reflective of a different Master Spirit. Since these Reflective Spirits are also creative, this mode of assignment sets up in each superuniverse the potential for the appearance of creatures that will disclose seven different (Master-Spirit-like) performances because of having seven inherently different created natures. Since this is true in each of the superuniverses, and since each supercreation is environmentally dominated by one of the Master Spirits, then it logically follows that such creatures could develop along 49 divergent patterns of growth since there are 49 possible combinations of interacting heredity and environment. This potential is actually expressed in the origin and the evolutionary Growth of the Universal Conciliators. (Appendix XIV § 7 [103]) The Conciliators are reflectively created in each superuniverse with seven different types of (Master-Spirit-like) inheritance. Since these seven types each evolve in seven different (Master-Spirit-dominated) environments, the net result is the production of 49 different viewpoints on the part of the Conciliators. We believe the evolution of these 49 different types of Conciliators is a Second-Age forecast of what will be typical of the normal transactions of the Third Universe Age and the affairs of the Primary Space Level. There are seven basic (Master-Spirit-dominated) environments in the superuniverses. We believe there will be 49 analogous conditions in the Primary Space Level. We further believe that such creative-environmental conditioning will result in the production of 49 basically different natures in those beings who will be concerned with the affairs of the Secondary Space Level. The further expansions of Seven. If we have correctly established the expanding pattern of (the exponents of) Seven, then we can trace it on an out into the three outermost space levels — Secondary, Tertiary, and Quartan:
Is this line of reasoning reasonable, or not? We can test it. We can ask the question: Does the pattern of creation make for uniformity or for diversity? Let us look at the original expression of the pattern of creation; let us look at Havona and its billion worlds. Each world is "original, unique, and exclusive" — "no two of them are alike." (159.2) 14:5.6 [1019] "Every world . . . is wholly unlike any other world . . ." (209.2) 18:2.4 [1020] The pattern universe is created on the principle of diversity; it is quite reasonable to discover that the post-Havona creations will follow this same pattern of diversification. § 2 the numbers of the master architects The numbers given for the seven corps of the Architects of the Master Universe do not, at first glance, appear to have much meaning, system, or pattern. (351.2) 31:9.1 [196] An arithmetical factoring of these numbers, however, discloses that there is a distinct system or pattern as they build up, corps by corps, to the grand total of 28,011 for this entire group of the governing body of the Transcendentalers, the planners and co-ordinators of the master universe. Consider the following analysis of these numbers:
A summary of the numbers of the Architects. A tabulation is always helpful to the visualization of numerical relationships. On the summary facing this page such a tabulation has been made. Here we can see the expansion in numbers from one through three to seven, then see the three and seven combine to form ten, which number persists in the outer space levels with the addition of the expanding factor of seven — seven-to-the-first, the second, the third, and the fourth power. In our opinion, these numbers are not due to chance. There is no more of chance in them than there is in the number of Master Spirits — this number, Seven, is inherent in the creative situation that is involved in the origin of these high Spirits. These numbers have significance; they do not seem to be the result of mere chance. They seem to express the unfolding of the interrelationships of Deity and Divinity in the domains of actual (and actualizing) Reality. Consider the following:
Expansion of Seven from the first to the fourth power. Is there any discernible reason why, in the numbers of the Architects, the number Seven should expand from the first to the fourth power? Why not the third power or the fifth? Well, we might take note that the Transcendentalers are projected for personality activity on exactly four ultimate levels. (333.1) 30:1.93 [698] This may, or may not, have something to do with the fact that there are four outer space levels. We should not confuse these "four ultimate levels" with the "seven levels of the absonite." (ibid) The seven levels of the absonite are the seven functional levels of the Corps of the Master Architects. (351.3) 31.9.2 [696] § 3 nature of transcendentalers We are instructed that the Transcendentalers are not created — they are not creatures nor are they creators — they are uncreated noncreators. We have previously considered the origin of Transcendentalers. (Appendix VIII § 3 [54]) In this study of the techniques of eventuation, we reached the conclusion that these beings come into existence (happen) because such a happening is a natural part of God's thinking, because it is an inescapable consequence of his "thinking out" the plans for the master universe. Transcendentalers are not created; they happen (eventuate) as a repercussion to the making of master-universe plans of God's part. Therefore they are not creatures, neither are they creators; they are not concerned with creation as such; they are pre-creators (inceptors) in relation to that which is involved in God's plans for the master universe. These "uncreated noncreators" who eventuate, who "happen," are a complex order of existence inhabiting the westerly regions of Paradise. (350.4) 31:8.1 [248] They use a form of energy (tranosta) that is not found elsewhere in the universe. (471.2) 33:5.4 [1021] They are the supercitizens of Paradise (350.4) 31:8.1 [248], concerned solely with the affairs of the master universe (350.5) 31:8.2 [1010], and are subject to God the Ultimate and to the direction of the Paradise Trinity. (350.6) 31:8.3 [528] They can experience growth, but their Growth is by superevolutionary techniques (1159.7) 105:7.2 [500]; they are experiential beings, but their technique of experiencing is superexperience. (ibid) Transcendentalers function on seven levels of the absonite (351.3) 31:9.1 [196] and exist on four ultimate levels of personality activity. (333.1) 30:1.93 [698] They work in twelve grand divisions and each of these divisions has one-thousand major working groups, 12,000 groups in all. (ibid), or 84,000 classes of Transcendentalers. (ibid) This is a large number of different types of beings. Paradise Citizens appear to be rather numerous, but the "more than three thousand orders" of the Citizens of Paradise (222.4) 19:7.1 [267] are relatively few when compared with the 84,000 classes of the supercitizens of the Eternal Isle. Mortal arrivals on Paradise are able to associate with Transcendentalers (300.3) 27:2.3 [1022]; (350.6) 31:8.3 [528]; this is facilitated by certain transcendental ministers. Mortal ascenders are personalities, Transcendentalers are superpersonalities (350.4) 31:8.1 [248]; nevertheless, the personal and the superpersonal can still associate. (8.4) 0:5.4 [754] Mortals are mustered into the finaliter corps by the Senior Architect of the Master Universe. (351.1) 31:8.4 [735] The superpersonal Transcendentalers are quite distinct from the creations of the Eternal Son that are designated other-than-personal beings. (77.6) 6:5.3 [1023] Such progeny of the Paradise Son are resident on his worlds near Paradise. (149.5) 13:3.2 [488] Transcendentalers might, however, have a possible kinship of superpersonal nature to the superpersonal representatives of the Eternal Son resident on the capitals of the superuniverses (179.8) 15:10.20 [1024], and possibly to the Inspired Trinity Spirits, who are also believed to be superpersonal in nature. (219.3) 19:5.2 [1025] We do not, however, believe that this is in any way suggestive of any genetic relationship. Consider the following: In the Paradise Classification of Living Beings (330.3) 30:1.1 [1026] Inspired Trinity Spirits are classified under Group I, Class C, under Trinity-origin and Trinitized Beings; the superpersonal representatives of the Eternal Son are classified under Group VI, Superpersonal Beings (333.11) 30:1.103 [1027]; while the Transcendentalers are classified under Group IV, Eventuated Transcendental Beings. (332.38) 30:1.92 [695] § 4 functions of transcendentalers The Architects of the Master Universe (and their transcendental associates) are concerned with the inception of God's plans. God eventuates these beings; later on, God creates those Supreme Creators (and those High Administrators) who are so necessary to the detailed development and cosmic realization of such plans. And still later, these eventuators and these creators will join together (with evolutionary deity) to bring about the consummation of that destiny which is possible of attainment through the plans of God has made, and through the potentials which have been established in accordance with his plans. The eventuated Architects are the "inceptors," the beginners of the plan. The Supreme Creators are the "realizers," the creators of the existences that are projected in the plan. Together (with experiential deity) they become the "consummators," the achievers of destiny — the destiny that God has established in the plan. Apparently the major functions of the Transcendentalers are concerned with the pre-creative level of universe planning. (455.2) 41:0.2 [1028] But we do not believe this work is restricted to the management of the Force Organizers and to the production of the nebulae of space. (352.5) 31:9.12 [806]; (329.1) 29:5.1 [1029] We advance the proposition that the Architects and their transcendental associates are concerned with all phases of planning for the development of the master universe. (350.5) 31:8.2 [1010] Consider the following:
These illustrations all relate the activities of the Transcendentalers to the pre-creative level of universe planning. But there is another transaction of record that suggests they have a continuing relationship to the current affairs of the present universe age:
These four illustrations of the activities of Transcendentalers serve to outline their function in relation to universe planning and in relation to the continued work of stabilizing and compensating the events of the present universe age.
Here is a fifth example of Transcendentaler function that appears to be involved with the anticipation of the transition of the evolutionary domains from the acme of finite development to the superfinite growth potential of a future universe age. § 5 meanings of the word absonite The Papers instruct us that Transcendentalers are neither infinite nor finite, that they are absonite. (332.38) 30:1.92 [695] This word is not found in English; it is a word introduced in the Papers. In the writer's opinion, this is a coined word — a composite word. It seems to be constructed of a part of each of two words — absolute and finite. The first two syllables of "absolute" and the last syllable of "finite" will go together very nicely as "abso-" and "-nite" to make the word "absonite." This word is appropriately symbolic of a reality that is neither absolute nor finite, but which lies between the two. At this point it will prove helpful to examine the several usages of the word absonite (and its derivatives) in the Papers. This word has more than one usage and it appears in more than one form:
The question of "absonity" and "absonites" is something that also relates to the ascending mortals: We are informed that, before ascenders leave the local universe they will achieve full satisfaction of equality of self-realization regarding all pursuits of an artistic, intellectual, and social nature. Then they encounter a new spirit differential that will not be equalized until they have finished the Havona pilgrimages. Ascenders will then become aware of another new differential, an absonite differential, and this will not become equalized until they have attained the status of seventh-stage spirits — this may be superfinite status. (508.3) 44:8.5 [1041] These statements do suggest that the development of some "supernal absonite" quality of being is a part of the expected evolutionary growth of all mortal ascenders.
The absonite level of reality. Let us finally consider in a little more detail the use of the word "absonite" as the designation of a level of reality that is more than finite but less than absolute. We are informed concerning this level:
§ 6 inception, realization, and consummation In our examination of the nature and function of Transcendentalers, we have been using three words that are a little out of the ordinary — inceptors, realizers, and consummators. These words have been respectively associated with three other words — beginnings, existences, and destinies. These two groups of three words each are so used in the Papers. (1171.5) 106:8.12 [484] The concepts, suggested by these two groups of three words, are also designated as — causes, intermediates, and finals. In the Summary of Meanings, facing this page, we have tabulated these nine words as they are associated (in groups of three) in the Papers. The definitions of inception, realization, and consummation are also given. From this analysis, we may deduce that these words are used to describe the sequence of the actualization of reality — at least as it takes place in the present universe age. As we examine the usage of these words, we would call attention to the following additional associations:
Transcendentalers seem to function as the first actors in a threefold and progressive series: they prepare; creators produce; together they finish. The plan of the grand universe is eventuated in the Architects; it is brought into existence by the Supreme Creators; it is consummated in and by the evolutionary completion of the Supreme Being. (1165.6) 106:3.1 [1043] § 7 the sequence of the absonite Viewed in historic sequence, transcendentalers are both before and after the finite. (1158.3) 105:5.3 [1044] In other words, they are both inceptive and consummational as concerns finite reality. As inceptors, in the sense of the maturation of potentials, transcendental ultimates function to qualify and segregate the potentials of the Absolutes so as to make them serviceable to the Creators operating on the finite level of existence. (See Appendix VII § 2, The Maturation of Potentials [45].) This double relationship can be stated otherwise: From the eternity perspective, transcendentals seem to appear in anticipation of the finite; from the time perspective, they are encountered at the end of finite evolutionary progression. It is also possible to regard transcendentals as a "pre-echo" of the finite. (1159.6) 105:6.6 [1045] Without the absonite level, there would be no pre-creative plans for the finite; hence transcendentals are before the finite. From the viewpoint of evolutionary progress, the absonite level stands as the postfinite goal of all ascending creatures; they will all attain it after the completion of their finite progression. Transcendentals thus seem to function as inceptors of the finite and as consummators of the finite. They sustain the paradoxical relationship of being "before-after" all finite existence. Reversible sequence: Non-time sequence. In Appendix I § 3, The Zero Age [4], we gave consideration to the chronology of the appearance of the Architects of the Master Universe. In that study, we deduced it was likely the Architects were present in the Zero Age (the pre-Havona Age) because Paradise tradition holds that the Senior Architect and the three Havona Architects contributed to the planning of the central universe. (351.5) 31:9.4 [262] This study of the Papers led to the further conclusion that the entire group of the Architects of the Master Universe, all 28,011 of them, were probably present. It was noted that the Architects, as a group, exhausted the range of absonity with the appearance of the 28,011th Architect. This was experimentally proved by the abortive attempt to eventuate the 28,012th Architect, at which point it developed that the conceptualization of Architects transcended the absonite and encountered ". . . the mathematical level of the presence of the Absolute." (352.3) 31:9.10 [263] This means that the 28,011th Architect, the last-eventuated Architect, must function at the highest level of the absonite, because the succeeding Architect (the 28,012th) proved to be super-absonite and failed to eventuate. We are, however, instructed that the Senior Architect, the "first-eventuated" of the Architects, is the only one who functions on the Paradise level, which is defined as, the "highest level of the absonite." (351.4) 31:9.3 [204] If this is the case, then it would appear that the Senior Architect must have been the last-eventuated as well as the first-eventuated. As we have already noted (in Appendix I [1]) this entire narrative of Architect eventuation suggests that our finite concept of sequence is not valid on the absonite level — at least not the finite concept of time sequence. The Papers do remind us that the beings native to Paradise are well aware of "non-time sequence of events." (120.3) 11:2.11 [265] Eventuation in relation to time. Eventuation is a happening that takes place either in transcended-time or in eternity. Absolute beings have no origin. (2.13) 0:1.13) [1046] They are, in this regard, like the natives of Havona. (1159.7) 105:7.2 [500] From the time perspective, however, eventuation is something that has taken place in the past, that could take place in the present, or that might take place in the future. We deduce this from the speculation in the Papers concerning the missing member in each (mortal) finaliter company. The opinion is advanced in Paper 31 that such missing member may be ". . . some type of Paradise personality not yet created, eventuated, or trinitized." (350.3) 31:7.5 [1047] This statement indicates that one of the authors of this Paper believes that an act of eventuation could take place in present or in future time. Now, if eventuation is a super-time (or eternity) happening, and still could be a past, present, or future event (from the time perspective), then is it possible that present- or future-eventuators would seem to appear retroactively with respect to time sequence? Time relationships to transcended-time. The Papers speak of a relationship between time and transcended-time which may result in the blurring of finite time-sequence. They suggest that the Supreme may be able to project certain forecasts upon the levels of super-time and then reflect back to the finite time-level a projection of certain phases of his future estate. This is spoken of as ". . . the Immanence of the Projected Incomplete." (56.2) 4:1.10 [703]; (1291.10) 117:7.6 [1048] In essence this is an invasion of the finite past-present by the finite-future via the absonite level of super-time. It is certainly true that both the Supreme and the Ultimate are able to foreshadow certain of their future universe activities by some such technique of anticipation of time-sequence. (1291.7-9) 117:7.3-5 [1049] Anticipatory sequence. When a personality of origin outside of time, a Paradise Personality, enters the time stream of the events of an inhabited world, such a happening might cause time-ripples of anticipation as well as time-ripples of consequence. Consider the following line of reasoning:
§ 8 the principle of organic consistency In our attempt to understand the transformative technique of eventuation, we seem to have uncovered one of the basic principles that underlie the transactions of the cosmos. (Appendix VIII § 3 [54]) We will tentatively designate this as "The Principle of Organic Consistency." This principle can possibly be stated as:
We believe this is true because Reality is more than mechanistic, it is an organism; it is alive and is unified as an organism, hence will disclose the internal consistency and the active responsiveness of a living organism. We are instructed that mechanisms are inherently passive in responsiveness while organisms are inherently active in response. (1227.3) 112:1.13 [746] Finite Reality is a living organism. The Papers present the idea that Reality is a living organism on the finite level. The idea is advanced that the grand universe is a "magnificent and responsive living organism." (1276.2) 116:7.1 [1054] The Papers make illustrative comparisons between:
These citations rather clearly describe the grand universe as a living organism and equally identify the Supreme Being as the emerging personalization of that living organism. Superfinite Reality as a living organism. We can further reason that, whatever the Supreme is to the finite cosmos the Ultimate must be to the absonite cosmos, the master universe. If the grand universe is a living creation that is power-personalizing in the Supreme, then the master universe must be an analogous living organism that is power-personalizing in the Ultimate. And if these are valid propositions, then Total Reality must also be a living organism — an absolute living organism. And this absolute (existential) organism must be pervaded by the Infinite — by that being whom we know as God. If we can view reality on each level as active, living, and organic (rather than passive, lifeless, and mechanical), then we can better understand why it is that any act of divinity on any level will produce certain repercussive reactions in the living organism of the level affected. Any such divinity-act will cause certain organic responses that are inevitable, that are inherent in the perpetuation of the symmetrical pattern of the living organic unity of Reality. Were this not the case then there would be no system (harmony of pattern) in the cosmos, something would be missing or out of place. (1227.7-9) 112:1.17-19 [700] On evolutionary time-space levels of imperfection, such derangement is quite likely to be encountered as a transient time-fact — hence the presence of error and evil. But on higher and superfinite levels of Reality this could hardly be the case. Can we validate this principle on superfinite levels? Can we find further evidence of this principle — The Principle of Organic Consistency? Let us consider further possibilities. Absolute organic consistency. Whenever God functions ". . . as the absolute and unqualified personality [he] can function only as and with the Son . . ." (109.5) 10:2.1 [496] This is the essence of the Father-Son partnership, and such action is the action of the Father-Son. Whenever the Father-Son partnership acts the Conjoint Creator reacts, responds (96.1) 8:5.6 [1058]; this is the function of ". . . one as two and acting for two." (112.8) 10:4.5 [1059] If this action on the part of the Father-Son is the action of their Total-Deity, then it becomes the action of ". . . three as one and in one . . ." (ibid) — the action of the Paradise Trinity. If such deity-action is absolute in value, then it becomes the absolute action of the Paradise Trinity (116.4) 10:8.3 [508]; and the absolute action of the Paradise Trinity produces a repercussive activation of Total Deity — the Deity Absolute. (116.4-5) 10:8.3-4 [508] Such an activation of the Deity Absolute will, in turn, activate the Unqualified Absolute because of the unifying presence of the Universal Absolute. (15.5) 0:11.15 [260] Thus, an absolute act on the part of God will repercuss in Total Reality, and be responded to by Total Reality. The Unqualified Absolute may be the mechanizer, but the Deity Absolute is the activator of Total Reality. (14.2) 0:11.4 [306] All of these relationships should fairly well illustrate the organic consistency of response on absolute levels of Total Existential Reality. The organic consistency of Deity. Deity, itself, exhibits an element of consistency that is best known as ". . . divinity . . . the characteristic, unifying, and co-ordinating quality of Deity." (3.3) 0:1.16 [949] This is best illustrated by the manner in which the experiential trinities encompass experiential Reality and, in turn, give expression to the emergence of the experiential deities:
We advance the belief that the universe-capacity-for-response will always react to purposive will and to the mandates of Deity and Divinity. The Unqualified reacts to the Deity Absolute; the master universe is undoubtedly responsive to the emerging purposes of the Ultimate; the grand universe is becoming responsive to the emerging sovereignty of the Supreme. This same principle holds true even with regard to the evolutionary progression of human being: "When man acts, the Supreme reacts, and this transaction constitutes the fact of progression." (1286.4) 117:5.6 [1060] Appendix XVI. Physical Space (and Mass) Magnitudes of the Master UniversePHYSICAL SPACE (AND MASS) MAGNITUDES OF THE MASTER UNIVERSE Information Pertaining to Distances and Masses [114] Magnitude of The Grand Universe [115] Magnitude of The Primary Space Level [116] Magnitude of The Secondary Space Level [117] Magnitude of The Tertiary Space Level [118] Magnitude of The Quartan Space Level [119] A Summary of Space Magnitudes [120] The Papers give just enough information about the physical size of creation to allow us to make some reasonable calculations of the magnitude of the master universe. The calculations made in this Appendix are based on two groups of data: (1) Information pertaining to distances — space magnitudes, and (2) Information pertaining to physical creations — mass magnitudes.
Then the transverse diameter of Orvonton (the horizontal distance from the outer border to the inner border) is twice the radius, or 500,000 light-years.
If this zone increases in intensity for over 25 million light-years, then it is logical to deduce that it decreases in intensity for another 25 million light-years. This means that the transverse diameter of the first outer space level is on the order of 50 million light-years.
The figure of 95 percent is not altogether reliable in comparing the physical size of the outer space levels with the physical size of the grand universe. This is because of the high concentration of mass in the dark gravity bodies encircling the central universe. Were these dark gravity bodies left out of the calculation, then the figure of 95 percent would be even larger. Furthermore, the mass of the grand universe is much more of a finished physical creation than are the newly organizing universes of outer space. The passing of time will further increase the figure of 95 percent.
There is a question as to whether these two statements refer to the same masses, or to different physical creations. In this study, we will assume that the 70,000 aggregations are all in the Primary Space Level and that these are the major groupings which embrace the 375 million galaxies. A superficial consideration of this data might suggest that the 375 million galaxies could be in the Secondary Space Level; but if they were, then we could never see them. Our telescopes cannot see across Orvonton, because of the dust in space, and this is only one-half million light-years. How could we ever hope to see across the Primary Space Level; it is 50 million light-years across. § 1 magnitude of the grand universe It appears that the transverse (horizontal) diameter of the superuniverse space level is on the order of one-half million light-years. If we want to determine the radius of the grand universe we should increase this figure by an amount equal to the radius of Havona. (The radius of Havona, plus the transverse diameter of a superuniverse, should equal the radius of the grand universe — the distance from the center of all things to the periphery of the superuniverses.) There are two problems that seriously hamper our calculations at this point:
What would happen if we chose to ignore Havona in these calculations? How does the space area of Havona compare with that of a superuniverse — say, Orvonton? We know that Havona contains one billion worlds and that Orvonton will eventually contain 1,000 billion inhabited worlds — and this takes to account none of the myriads of uninhabited space bodies: blazing suns, cold and airless satellites, dark islands, and so on. And then again, the Havona worlds follow each other in an orderly linear progression in seven circuits; such a systematic processional could be arranged rather compactly in space as compared with the more ample room required in Orvonton to accommodate the sometimes wild gyrations of the disintegrating nebulae. Orvonton must be much more than 1,000 times the size (or space volume) of Havona; but if it were only 1,000 times the size, then the radius of Havona would be only one-tenth of one-percent of the transverse diameter of Orvonton. This being the case, it does seem reasonable to ignore Havona in calculating the radius of the grand universe. But if we are in error, even if Havona is much larger in space than we have estimated, we will shortly see that any such factor of error will be insignificant in view of the very large magnitudes we will soon encounter. We will, accordingly, assume that the diameter of the grand universe is on the order of one million light-years, and that its radius is around one half-million light-years. Since we are going to encounter much larger numbers than these, it will prove very convenient to start right now to symbolize these distances. Suppose we assign a scale value of two inches to the diameter, and one inch to the radius of the grand universe. Although this volume of space is not a sphere, we may choose to think of it as a sphere to simplify our concept. We are not thinking of a sphere with a diameter of two inches. This could be an undersized tennis ball. If in addition to the two inches of the grand universe we assign a scale value of one inch to the diameter of Havona, it would mean the grand universe would be scaled at three inches instead of two, and its radius would be one-and-a-half inches instead of one inch. § 2 magnitude of the primary space level (In these calculations we elect to ignore the semi-quiet zone that separates the grand universe from the first outer space level.) If the transverse radius of the grand universe is 500,000 light years, and that of the Primary Space Level is 50 million light-years, then we have a relationship of one-to-one-hundred on a linear basis. In other words, if we symbolize the radius of the grand universe by assigning to it the value of one inch, then on the same scale, we must go out to one hundred inches to symbolize the transverse diameter of the first outer space level. This is approximately the relationship of one inch to eight feet. The cubic relationship is even more striking. We have, for our purposes of visualization, scaled the volume of the grand universe as comparable to an undersized tennis ball, a sphere with a diameter of two inches. The radius of the grand universe plus the first outer space level would scale at 101 inches — 100 inches plus one inch. The diameter of this volume of space would equal twice the radius, or 202 inches. This is approximately 16 feet. We may now visualize our tennis ball suspended in the middle of fair-sized room, a room measuring 16 feet by 16 feet, and having a ceiling of 16 feet high. A room that is 16 feet square will hold quite a number of people, and with the high ceiling, how many tennis balls will it hold? We can be rather sure at this point that the Primary Space Level is very much larger than the grand universe — the seven superuniverses plus Havona. There are ten Master Architects operating in the grand universe (three in Havona and seven in the superuniverses.) There are seventy Architects functioning in the Primary Space Level, but their scope of function must be very much larger than the space-range of the function of the grand universe Architects. The mass magnitudes in outer space level will support these estimates. Here there are 70,000 aggregations of matter and each is already larger than a superuniverse. And these domains are just getting started, from a physical standpoint. Ninety-five percent of Paradise gravity is already occupied with the control of these and other outer space physical systems. As these creations continue to grow in size, it would appear inevitable that more than 99 percent of Paradise gravity will be required to exercise physical control. § 3 magnitude of the secondary space level In attempting to calculate the magnitude of the second outer space level we encounter an unknown factor. We have established a ratio of one-to-one-hundred in comparing the radius of the grand universe to the transverse diameter of the first outer space level. The Papers give no dimensions concerning the Secondary Space Level, they merely state that still greater energy activities are going on around 50 million light-years beyond the first outer space level. This lack of information necessitates our making some assumptions: We know the space levels increase in size as we proceed outward, but, what is the rate of increase? Is it a constant rate, or is it an accelerating rate of increase? We elect to choose the more conservative assumption, we will assume that the rate of increase is a constant one. If the rate of increase is constant, then we can set down a double ratio: the ratio of the radius of the grand universe to the transverse diameter of the first outer space level, and the ratio of the latter to the transverse diameter of the second outer space level. This ratio is: 1 is to 100, as 100 is to 10,000. In terms of our "scale inches" we can illustrate this as follows: If the grand universe extends out from the center a distance of one inch, and, if the Primary Space Level extends beyond for one hundred inches, then the Secondary Space Level goes out for an additional 10,000 inches. This is about the relationship of one inch to eight feet, and of eight feet to 800 feet. If the transverse diameter of the second outer space level is 800 feet, then the radius of the total universe, from the center to the periphery of the Secondary Space Level would be symbolized by 800 feet, plus eight feet and one inch. If we choose to ignore the two smaller distances we may say that the diameter of the total universe, considered thus far, is on the order of twice 800 feet; this would be 1,600 feet. To what object of familiar size may we compare this distance of 1,600 feet? Well, it is about the size of a rather long city block. Try to visualize such a block; it has sixteen 100-foot lots on each side, quite comfortable sites for a home. Now, try to visualize this 1,600-foot city block as a cube. Remember that it is a rather long block, and 1,600 feet is quite a distance up in the air. With this mind, suspend the old-fashioned living room at the center of the cubic city block; this is a 16-foot cube suspended at the center of a 1,600-foot cube. Now float the tennis ball in he middle of the living room. We are visualizing the space relationship of the second outer space level (the city block) to the first outer space level (the living room) and to the grand universe (the tennis ball). § 4 magnitude of the tertiary space level If we supply the fourth number of our one-to-one-hundred expanding space ratio, we will have, in terms of "scale inches," the following: one inch is to eight feet, as eight feet is to 800 feet, and as 800 feet is to 80,000 feet. Suppose we make this last number a little more manageable by converting it to miles. We can keep it conveniently even by dividing by 5,000 feet (instead of 5,280 feet) and this will give us a distance of 16 miles. This means that the transverse diameter of the Tertiary Space Level is symbolized by a distance of 16 miles. If this is the case, then the diameter of the total universe we have considered up to this point is approximately twice 16 miles, or 32 miles. How can we attempt to visualize a 32-mile cube? Well, we might try to think of a rather large city that had a surface area measuring 32 miles by 32 miles, and then try to project this surface 32 miles high. This cubic city is to the 1,600-foot city block, as the Tertiary Space Level is to the Secondary. And inside the block we still have the living room (the Primary Space Level), and inside the living room we still have the tennis ball (the grand universe). § 5 magnitude of the quartan space level We have finally come to the estimation of the size of the outermost space level. Again we may apply the relationship of one-to-one-hundred and continue the ratio to the fourth comparison: one inch is to eight feet, as eight feet is to 800 feet, as 800 feet is to 16 miles, and as 16 miles is to 1,600 miles. If, in terms of our "scale inches," the traverse diameter of the fourth outer space level is 1,600 miles and, if we entirely ignore the diameters of the smaller and inner space levels, then we may say that the total diameter of the entire master universe must be on the order of twice 1,600 miles, or 3,200 miles. (Just to check, let us see what has been ignored when we did not consider the distances relative to the smaller and inner space levels. We start with one inch, add it to eight feet and have a distance of eight feet and one inch. Then add 800 feet, and we have 808 feet and one inch; this is something less than one-fifth of a mile. To this added 16 miles and we have 16-1/5 miles. To derive the diameter, we double the number and come up with something less than 33 miles. This is only a trifle more than one percent of 3,200 miles. Our estimates are on the order of 99 percent accurate, even when we ignore the smaller dimensions.) How can we best visualize a space volume of 3,200 miles in diameter? The space body that most nearly approaches this in size is the earth's moon. The moon has a diameter of around 2,100 miles and we are trying to visualize a sphere of 3,200 miles. If the moon were about 50 percent larger, it would be just the right size. When we think of our (32-mile) cubic city at the center of the moon, we are trying to feel the relationship of the Tertiary Space Level to the Quartan. And inside the cubic city, we still have the block, the living room, and the tennis ball. § 6 a summary of space magnitudes It will be helpful to recapitulate the ratio in which was computed the transverse diameters of the space levels of the master universe:
When this data is recapitulated on a volume basis, then the above numbers must be doubled to arrive at the diameters of the volumes concerned. We may recapitulate volume relationships as follows:
Most of what the Papers have to say concerns the events of the Second Universe Age and the grand universe. The outer universes of the future ages are of altogether different, and greater magnitudes. The experiential emergence of the Supreme is a function of the grand universe; the emergence of the Ultimate requires all of this plus the additional development of the four outer space levels. Appendix XVII. Time Magnitudes of the Master UniverseTIME MAGNITUDES OF THE MASTER UNIVERSE Calculation of the Age of a Very Old Native of Uversa [122] An Estimate of the Age of the Superuniverse of Orvonton [123] The Time-Span of the Second Universe Age [124] Proportional Time Magnitudes of the Outer Space Ages [125] The Papers have less to say about time magnitudes than space magnitudes of the master universe, but enough data is given to make possible some reasonable calculation. We can work out the age of an old Uversa native, then the age of Orvonton, then the time-span of the Second Universe Age. After that, we can apply space magnitudes (see Appendix XVI [113]) to time magnitudes and make something better than an uncalculated guess as to the time-spans of the post-supreme ages of the universes of outer space. § 1 calculation of the age of a very old native of uversa Suppose we start by calculating the age of an abandonter, a very old native of Uversa. (415.4) 37:9.12 [1063] We can calculate his age from the following data:
We may now begin our calculation of the age of a very old native of Uversa. First, we need to determine the ratio of two and one-half seconds to three days. There are 3,600 seconds in an hour and 72 hours in three days. Thirty-six hundred seconds multiplied by 72 is 259,200 — this is the number of seconds in three days. If we divide 259,200 by two and one-half, the quotient is 103,680. The ratio of one to 103,680 shows the relationship of the life span of Lucifer to our abandonter. Now, just how old is Lucifer — or any Lanonandek, for that matter? We know that all Lanonandeks were created at the same time and that this time falls in between two known dates: after 400 billion years ago, and before 200 billion years ago. We elect to assume that the age of the Nebadon Lanonandeks dates from a time midway between these two dates; we assume our Lanonandeks were all created about 300 billion years ago. We are now in a position to complete our ratio: one is to 103,680 as 300 billion is to the age of the very old native of Uversa. Three hundred billion multiplied by 103,680 gives a product of 31,104 trillions of years. Let us round this number off to an even 30,000 trillions of years. This is the age of our hypothetical abandonter. It is a number equal to thirty times ten-to-the-fifteenth-power. The physical age of Andronover, a component nebula of our local universe, is a little less than one trillion years. (651.5) 57:1.3 [805] We can accordingly state that our Uversa abandonter is around 30,000 times as old as Andronover. § 2 an estimate of the age of the superuniverse of orvonton Just as the local universe of Nebadon is older than even its oldest natives, such as the Lanonandeks, so must the superuniverse of Orvonton be older than a Uversa abandonter. The question is: How much older? Well, again we can reason by comparison. If we take the age of Andronover as around one trillion years, and if Michael arrived 400 billion years ago, then the first sixty percent of the age of Andronover had to do only with physical development. If we date the beginning of the history of Nebadon with Michael's arrival, then we can say that the local universe is around 100 billion years older than Lucifer, this means one-third again as old. We have computed the age of the Uversa abandonter as 30,000 trillions of years. If Orvonton is one-third again as old, then we should add another 10,000 trillion years to the age of the abandonter to arrive at the estimated age of Orvonton. The sum of these two amounts gives us a total time-span of 40,000 trillions of years for the estimated age of our superuniverse. § 3 the time-span of the second universe age If Orvonton is already on the order of 40,000 trillions of years old, then what is the total time-span of the Second Universe Age — from the creation of the Ancients of Days to the settling of the superuniverses in light and life? The Papers present much data that will illuminate this question. Percentage of inhabited worlds to the total projected. We know that life is still being planted on the worlds of time and space; the superuniverses are still in process of growth. (165.2) 15:1.3 [1065]
If we divide the registry number of Urantia by seven trillion we can determine what percentage of the total projected inhabited worlds were actually inhabited by human beings — as of a million years ago, when Urantia was registered. This calculation gives a figure of just over 76 percent. In other words, in terms of the evolution of human life, the seven superuniverses are 76 percent inhabited. Percentage of organizing local universes to the total projected. We know that not all local universes have been started in the seven superuniverses; Nebadon is one of the younger creations. (359.6) 32:2.9 [905]
We assume that Creator Sons and Unions of Days are assigned in serial order to the local universe space sites. If this is the case, then the local universe of Nebadon is the 611,121st to be organized in the seven superuniverses. Since there are only 700,000 projected local universes, we can compute the percentage of local universes that have been organized by dividing Michael's number by 700,000. By this calculation we find that just over 87 percent of the projected local creations had been organized at the time Nebadon was recognized as an inhabited creation. (This was 200 billion years ago, but in view of the size of the numbers we have already encountered, we may cheerfully ignore a small number like 200 billion!) A variance in the percentage of local universes in commission. We have assumed that Creator Sons are assigned in serial order. This may or may not be the actual case. Consider the following:
This number — 572,842 — would appear to belong to a series culminating in the total number of projected local universes — 700,000. If we divide the smaller number by the larger, we can again compute the percentage of local universes that have been commissioned. By this division we arrive at a figure that is just under 82 percent. This is 5 percent less than the calculation based on Michael's number. Here, again we have no assurance that the circuit supervisors are assigned in serial order. Percentage variance between inhabited worlds and local universes. By far the greatest difference thus encountered is the difference between the percentage of inhabited worlds (76 percent) and the two percentages related to local universes — 87 and 82 percent. This difference must be due to the presence of many younger universes, such as Nebadon. We know that:
On this basis Nebadon is little more than 38 percent started, so far as concerns the appearance of human life on the worlds of time and space. And, even within a local universe, the local systems may vary greatly in the number of inhabited worlds. Consider the following:
From this data we may deduce that the local system of Satania is nearly 62 percent completed in terms of inhabited worlds. This compares with the 38 percent for the entire local universe of Nebadon. Some of the other Nebadon systems are not nearly as far along as is the system of Satania. Other indices of Orvonton development. There are two more citations that will help us in estimating the percentage of attained growth in Orvonton:
Both of these numbers appear to belong to a superuniverse series that culminates in 100,000. The respectively suggest that Orvonton is 85 and 81 percent completed so far as concerns the assignment of these particular beings. A comparison of percentages. We are now in a position to make a comparison of the relevant percentages that have been computed:
While there is variance in these numbers, it is still very interesting to note that they are all of the same general magnitude — running from a low of 76 percent to high of 87 percent. Now, we have seen that the percentage relative to inhabited worlds can be misleading; we have 76 percent for the seven superuniverses but only 38 percent for our local universe. We can also raise a question as to the figure of 85 percent relative to the secondary circuit supervisors; the Papers state that this 85 percent are present on Uversa, but do not state that they are all in function. As to the figure of 87 percent pertaining to the number of Creator Sons that have been commissioned, it seems most likely that the Michaels are numbered in the serial order of appearance; but we cannot be equally sure that they are commissioned in that same order. If they are not, then the figure of 82 percent relating to tertiary circuit supervisors could be a better indicator of the number of local universes in commission. If this line of reasoning is correct, then we have two percentages — 81 and 82 percent — that are in vary close agreement as to the likely number of local universes that were organized in the superuniverse when Nebadon was recognized as a local creation. There is another possible explanation that would account for the gap between the 81 and 82 percent level and the 87 percent of assigned Creator Sons. This could reflect a variance between superuniverses. It is possible that 87 percent of all the local universe space sites have been organized in the superuniverses, but the seventh superuniverse is trailing behind with only 81 or 82 percent. An application of percentages. The commissioning of a local universe is an event that is quite remote from the settling of that local creation in light and life. The vital factor is not the local universes, but the inhabited worlds. When they are all settled in light and life, the local universes will soon follow. And, if any component worlds is not settled, then the local creation cannot achieve this status; and, if any local universe is not settled, then the superuniverse cannot achieve this status. (633.3) 55:8.4 [1076]; (635.3) 55:11.1 [1077] Perhaps the most indicative figure that we have is the 76 percent for the total number of inhabited worlds (out of seven trillion projected). Let us adopt this number, round it off to 75 percent, and say that somewhere near three-fourths of the Second Universe Age is a past event, and that about one-fourth remains for the future. We have computed the age of Orvonton as some 40,000 trillions of years. If this number represents three-fourths of the Second Age, then we should increase it by one-third to arrive at the total time-span of the present universe age. This would mean an increase of about 13,000 trillions of years. We can round this number off at 10,000 trillions of years. This, then, is our estimate of the total time-span of the Second Universe Age; it is 50,000 times as long as the age of the Andronover nebula. § 4. proportional time magnitudes of the outer space ages Our reasoning to this point has established a possible time-span of the Second Universe Age as 50,000 trillions of years. How is this number related to the time-spans of the post-supreme ages of the outer space levels? It is entirely possible that the Second Age is of comparatively short duration when compared with the possible length of the outer space ages. This line of reasoning is based on the calculations that were made in estimating the space magnitudes of the master universe. (See Appendix XVI § 6, A Summary of Space Magnitudes [120].) In this calculation, we arrived at a ratio of size that worked out as one-to-one-hundred. In other words, as we moved out from the grand universe, each space level was about one hundred times the size of the preceding one (on linear bases of comparison). Starting with the grand universe as having a value of "one" we can tabulate the relative magnitudes of the space levels as follows.
If the age of the superuniverses is 50,000 trillions of years, and that of the Quartan Space Level is 100 million times as long, then we have a number that is too big to handle conveniently. It would be the number 50 followed by 22 zeros. This is something of what it would be like to deal with astronomical distances in miles instead of light-years. What we need here is the time-equivalent of the space measurement of a light-year. Why not devise one? The longest time-span dealt with in the Papers is the age of Andronover — just a little less than a trillion years. Suppose we adopt this as our basic time unit, and give it the name of "Andronover Time Unit." We could abbreviate this as "ATU." Now we can deal with these long time-spans more conveniently:
It appears likely that the full development of the outer space levels is going to require a very long time, but they are quite large. Appendix XVIII. The Nature of God the UltimateTHE NATURE OF GOD THE ULTIMATE Emergence of the Ultimate [127] The Nature of Ultimate Deity [128] Attributes of God The Ultimate [129] Relation of The Ultimate to Paradise Deities [130] Relation of The Ultimate to The Master Universe [131] Relation to Transcendentalers and Others [132] The Ultimacy of Deity [133] God the Ultimate is the Second Experiential Deity. In the story of the Growth and development of the post-Havona creations, his emergence will intervene between the evolutionary appearance of God the Supreme and the sometime later appearance of God the Absolute. The Supreme emerges ". . . on the first creature level of unifying Deity revelation in time and space." The Ultimate emerges on the ". . . second experiential level of unifying Deity manifestation." God the Absolute appears on "the third level of unifying Deity expression and expansion." (4.10-12) 0:2.16-18 [200] The emergence of the Supreme is associated with the completed evolution of the time-space domains of the grand universe. (11.2) 0:7.8 [1078]; (1164.4) 106:2.1 [1079] The subsequent emergence of the Ultimate is associated with the completed development of the much larger transcended-time-space domains of the master universe. (12.4) 0:9.1 [485]; (1164.5) 106:2.2 [1080] The still later (and perhaps incomplete) emergence of God the Absolute seems to be involved with domains that must lie outside the boundaries of the vast master universe, domains that may be without limit in eternity — a possible Cosmos Infinite. (1168.0-2) 106:6.1-3 [1081]; Appendix XXI [148]) These three projections of growth appear to involve magnitudes of three entirely different orders. If the space-scope and the time-span involved in the emergence of God the Supreme were to be given the symbolic value of "one," then it seems likely that a comparable symbol of magnitude for the emergence of God the Ultimate would be on the order of "one-hundred million." (Appendix XVII § 4 [125]) The symbol we would associate with the full emergence of God the Absolute would be "infinity." (Appendix XIX § 5 [139]) We do not know exactly when the Ultimate began to emerge, but we do know that he is not a past-eternal deity. He is a future-eternal being, but he did have a beginning in time. (10.10) 0:7.5 [518] Like the Supreme, the Ultimate is a derived deity; he was eventuated by the Paradise Trinity. (15.9) 0:12.3 [937] The Supreme Being seems to be emerging through three stages of growth: the initial emergence in Havona as a spirit person (641.3) 56:6.2 [382], the present era of power-personality unification (12.1) 0:8.10 [523], and the future stage of completed evolution. (1292.8-10) 117:7.14-16 [974] The emergence of the Ultimate appears to be a more complex process that involves a larger number of successive stages of growth. We believe the story of the emergence of the Ultimate is logically presented in seven stages:
The proposition that there are seven stages of ultimate growth is not illogical. The Supreme emerges during the Second Universe Age and after the completion of the entire evolution of only one space level; the growth of the Ultimate takes place throughout five universe ages and is concerned in the development of five space levels — the superuniverse level and the four levels of outer space. In this connection we can support the reasonableness of a seven-level concept by citing the fact that the sovereignty of a Creator Son develops through seven levels of growth (237.6) 21:3.4-11 [1082], and the Creative Spirits pass through seven stages of augmenting personalization. (203.6) 17:6.3 [632]; Appendix VIII § 6-A, The Personalization of a Focalization.) Let us examine these seven possible stages in the emergence of the Ultimate, from the stage of initial emergence to the final stage of completed power-personality unification. Initial emergence of the Ultimate. We are informed that God the Supreme did appear in Havona, as a spirit person, before the organization of the superuniverses. (641.3) 56:6.2 [382] We deduce that God the Ultimate either appeared at the same time, or else emerged at some time prior to the appearance of the Supreme; however, the Ultimate is transcendental deity and we are instructed that transcendentals precede the finite in historic sequence. (1159.6) 105:7.1 [509] We know the Ultimate is (now) present in Havona (162.4) 14:6.29 [784] and that this presence is absonite and superpersonal. (1166.)106:4.3 [381] In terms of the final and completed emergence of the Ultimate as a being of "experiential-power development," this presence is "prepersonal." (113.6) 10:5.5 [530] This presence of the Ultimate is derived from the Paradise Trinity (15.9) 0:12.3 [937] We venture the opinion that prior to the organization of the superuniverses both the Supreme and the Ultimate (in Havona) were passive concerning power-personality unification. At such time there was no opportunity to function in any external universe of power and personality (16.1) 0:12.4 [759], for no such post-Havona creations were then in existence. But this need not mean that they were inactive in Havona. We know that the Circuit Spirits appeared in response ". . . to the emerging purpose of the Supreme Being . . ." although they were not "discovered in function" until much later. (287.5) 26:2.6 [230] We are informed that there are (unrevealed) activities and realities in Havona pertaining to the absonite and the ultimate level. (156.10-11) 14:4.5-6 [431] It is not unreasonable to suppose that, during this "quiet time" before the beginnings of the superuniverses, such absonite-ultimate activities and realities in Havona could have been affected or modified in similar manner by the "emerging purpose" of God the Ultimate. The presence of the Supreme in Havona has modified the central universe; it is likely that the similar presence of the Ultimate has had a similar effect, but on a superfinite level. Pre-Supreme status of the Ultimate. This is the status of the Ultimate at the present time during the evolutionary epochs of the Second Universe Age and the incomplete emergence of the Supreme Being. At the present time, the Ultimate is not fully in existence; he is a becoming reality, an actualizing reality. (11.10-11) 0:7.5-6 [518] Nevertheless, we know he is presently functioning in the universes of today because some of the unpredictability of emerging energies (physical, mindal, and spiritual) is attributed to his present activities (136.4) 12:6.6 [555], all of which gives considerable pause for thoughtful study on the part of the Technical Advisers. (280.7) 25:4.19 [230] In some manner, the Ultimate foreshadows his (future) overcontrol of the universes during the advanced stages of light and life in a local universe. (642.5) 56:7.5 [396] And when the ascendant mortals enter the Corps of the Finality, they then and there become personally conscious of "the challenge of God the Ultimate." (305.3) 27:7.10 [390] These activities of the Ultimate are all taking place prior to the emergence of the Supreme and prior to the factual formation of the Trinity Ultimate. (1291.8) 117:7.4 [389] We know something about the mechanism of power-personality unification which operates in connection with the evolution of the Supreme — how almighty power, derived from the successes of the Supreme Creators (12.1) 0:8.10 [523], unites with the spirit person of the Supreme (11.1) 0:7.7 [1083] by the action of the Supreme Mind, on the pilot world of the outer Havona circuit. (641.3) 56:6.2 [382] But we know nothing about the analogous mechanism which must exist in relation to the power-personality unification of the emerging Ultimate. (See, however, Appendix XXII § 7 - 9 [161]) Post-Supreme status of the Ultimate. We understand that the evolutionary emergence of the Supreme must precede the transcendental emergence of the Ultimate. We know that the growth of the Supreme is associated with the growth of the superuniverses and, sometime in the future, they will be perfected and the Supreme will finally emerge. (636.6) 55:12.5 [391] He will then become the experiential ruler of those supercreations and will exercise such sovereignty under the overcontrol of the Ultimate. (1296.6) 118:2.4 [401] This emergence of the Supreme Being makes something else possible — the factual formation of the First Experiential Trinity, of which he is a member. (16.3) 0:12.6 [400] The growth and emergence of the Ultimate is partly dependent on the formation and the eventual unification of this trinity. This is the trinity that will sometime supplement the present activities of the Architects of the Master Universe in the co-ordination of the affairs of this entire master creation. (1165.7) 106:3.2 [399] We believe the Ultimate will emerge into this stage of growth at the time of the opening of the first outer space level, and that this will continue to be his status all during the Third Universe Age — the growth period of the Primary Space Level. We should recall that this space level appears to be so very much larger than the superuniverses that the traversal of just this one stage of the growth of the Ultimate may take a great deal longer than the entire Second Universe Age ̵#8212; the time-span required for the completed evolution and final emergence of the Supreme Being, and for the settling of all seven superuniverses in light and life. (Appendix XVII § 4 [125]) Primary sovereignty of the Ultimate. It seems reasonable to believe that the Ultimate will pass through certain major stages of emergence as the outer space levels, one by one, complete their growth. Since there are four of these outer space levels, it seems likely that the Ultimate will pass through four stages of augmenting sovereignty. The Papers are silent on this point, but the logic of four such steps is quite appealing. We suggest that the Ultimate will achieve a status that we have elected to call "Primary Sovereignty" when the first outer space level has completed its growth. At that time, the sovereignty of the Ultimate would be an accomplished fact in this space level, but such sovereignty would still be an unachieved potential with regard to the three remaining levels of outer space. This situation has no parallel in the evolution of the Supreme. That Finite Deity will presumably emerge when the superuniverses are settled in light and life; that is a growth cycle involving just one space level. In the post-supreme ages of the development of outer space, the Ultimate appears to be passing through a four-stage growth cycle involving four space levels. Will the Ultimate emerge in some qualified or limited manner, in and to the Primary Space Level, when this domain has completed its growth? and before he has achieved sovereignty in even the next outer space level? We do not know, but it is an interesting possibility. Secondary sovereignty of the Ultimate. This is the conjectured growth-status of the Ultimate after the completion of the second outer space level. If our reasoning is correct, then this status should continue throughout the long ages of the development of the third outer space level. It seems likely that each stage in the emergence of the Ultimate will witness the augmenting personalization (superpersonalization?) of this Transcendental Deity. We know that the experiential deities are now passing through their prepersonal stages of experiential-power (sovereignty) development (113.6) 10:5.5 [530], and we also know that it is possible for them to become augmented in "personality prerogatives" (199.6) 17:2.2 [707] without achieving complete personalization. (In this connection, see Appendix § VIII 6-A, The Personalization of a Focalization, and especially note the discussion of "Creators whose personalization is dependent on related creation." The Supreme and the Ultimate appear to be dependent on the completion of their respective domains for the full realization of personality — the grand universe in relation to the Supreme and the master universe in relation to the Ultimate. This is analogous [but probably not homologous] to the eternity-appearance of the Infinite Spirit and the eternity-appearance of the central universe of perfection. It also seems to be analogous to the evolution of a Creative Spirit, who seems to grow increasingly personal as her local universe develops.) Tertiary sovereignty of the Ultimate. This is the growth-status that seemingly will be attained by the Ultimate after the completion of the third outer space level. It should continue during the very long time of creative expansion into the vastness of the fourth outer space level — the final space level. We should again recall that these later stages which are postulated in the emergence of the Ultimate will be time-spans of very great duration. They are, respectively, the Third, Fourth, Fifth, and Sixth Universe Ages. In Appendix XVI [113], we explored the space magnitudes of the outer space levels and deduced that they were enormously larger than the superuniverses. In Appendix XVII [121], we then observed that the universe ages of these outer space levels were probably going to be a very great deal longer in duration than the present age of the seven superuniverses. We also deduced that these ages of the outer space levels would probably become progressively longer and longer in duration. It appears that the emergence of the Ultimate is going to require a length of time that is (technically) finite, but which is still so very large as to be virtually without meaning to us. If the Ultimate does pass through several stages of progressive growth in outer space, then it is quite possible that the First Experiential Trinity will also pass through analogous stages of unification. This trinity is destined to bring about the experiential co-ordination of the master universe (1166.5) 106:4.2 [494], and when this has been brought to pass, then this trinity will have achieved complete unification. (16.5) 0:12.8 [938] It is partly as a consequence of such completed trinity-unification (16.3) 0:12.6 [400] that God the Ultimate will emerge, will finally and fully power-personalize. (1166.5) 106:4.2 [494] This event will not take place prior to the completion of growth in the Quartan Space Level — the outermost space level of the master universe. This is the completion of the growth of the entire master universe. (ibid) Completed emergence of the Ultimate. We are informed that trinity functions always take in deity realities and that such encompassed deity realities always tend to personalize. (16.) 0:12.4 [759] We are also informed that the First Experiential Trinity will eventually unify in completion. (16.5) 0:12.8 [938] This unification will require the completed development of the entire master universe, and this goal can be attained because it is subinfinite; it does have a quantitative limit. (124.5) 11:7.4 [295]; (130.2) 12:1.16 [1084]) The attainment of this dual goal — completed universe and unified trinity — signalizes the emergence (the actualization) of God the Ultimate as a completed experiential deity. (1166.3-5) 106:3.5-7 [934] The emergence of the Second Experiential Deity is not due solely to the achievements of the First Experiential Trinity. The emergence of the Ultimate is also predicated on the success of the post-Havona Creators, such as the post-Havona members of God the Sevenfold, whose functions ". . . will probably expand in connection with the future evolution of the creations of outer space." (12.3) 0:10.12 [406] And finally, the emergence of the Ultimate is due to the success of his own efforts, to his ". . . own experiential functioning in the universes of power and personality . . ." (16.1) 0:12.3 [937] The factual emergence of the Ultimate will mean that transcendental values have been co-ordinated in final creative levels. In other words, the emerged Ultimate will have put together certain realities which are described (4.11) 0:2.18 [201] in the Papers as follows:
The experiential synthesis of these several realities is described as a power-personality synthesis (13.1) 0:9.3 [514], and we should remember that the word "power" is used to denote the fact of sovereignty as well as organized energy. (9.4) 0:6.2 [1085] To draw a parallel from certain statements that are made about the emergence of the Supreme and apply them to the emergence of the Ultimate: We deduce that at this most remote future time God the Ultimate will be the actual sovereign of the master universe, that he will be (superpersonally) contactable somewhere, and that he will sustain a relationship to the citizens of the master universe that is analogous to that which now exists ". . . between the Havona natives and the Paradise Trinity." (1292.8-10) 117:7.14-16 [974] And, we would further deduce that the completed emergence of the Ultimate will bring the citizens of the master universe face to face with the challenge of God the Absolute. (1293.1) 117:7.15 [443]; (1297.1) 118:2.5 [1086] § 2 the nature of ultimate deity The natures of the three experiential deities all have experience in common, but otherwise they are different. (1294.5, 7-8) 118:0.5, 7-8 [1087] In nature —
Like the Supreme, the Ultimate is wholly experiential. (10.10) 0:7.5 [518] The Ultimate is even somewhat unique in this sense: he is bounded on both sides by trinities that are experiential. The other two experiential deities are not so situated. There is no experiential trinity that could have unified to give emergence to the Supreme; his evolution depends on the collaboration between the Supreme Creators and triune Paradise Deity. (11.13) 0:8.9 [1088] And, with God the Absolute, we encounter a being who is existential as well as experiential. (10.10) 0:7.5 [518] The Ultimate is described as a "self-projected Deity." (2.10) 0:1.10 [531] Is this because his emergence is involved in the unification of the First Experiential Trinity and his immediate destiny is in the Second? (16.3-4) 0:12.6-7 [400] There are two subabsolute levels in the master universe on which focalization of power-personalization can take place (15.7) 0:12.1 [281]; the Supreme will power-personalize on the first of these levels (4.10) 0:2.16 [200], and the Ultimate will emerge on the second (12.4) 0:9.1 [485], but the Ultimate is much more than an amplification of the Supreme. (1171.8) 106:8.15 [1089] The completed Ultimate will actualize the absonite values of Paradise; this will be accomplished by power-personality synthesis, and this synthesis will be achieved by this Transcendental Deity on levels that are transcendental — levels that have a relationship to, but are above, time and space. (12.4) 0:9.1 [485] When God the Ultimate has finally emerged, after the completion of all the power-personality synthesis involved in his growth, he is defined as: (1171.8) 106:8.15 [1089]
This definition of the completed, or finally emerged, Ultimate will stand some careful analysis. We have already considered the Ultimate as the deity consequence of the unification of the First Experiential Trinity. (12.4) 0:9.1 [485] And we have already noted that the Ultimate personalizes the absonite values of Paradise. (ibid) Now, we should carefully analyze the four phases (above) of ultimate reality that are personally experienceable, control directing, tensionally unifying, and unrevealed.
From the foregoing analysis of the factors encompassed in the power-personality unification of the Ultimate, we deduce that the personality (or superpersonality) of the Ultimate is inseparable from all of the other-than-personal phases of his deity nature. (1167.3) 106:5.2 [1091] So far, we have considered the nature of the Ultimate in rather general terms. Let us now consider certain specific qualities in his transcendental nature. The Omnipotent. The energy-controlling phase of the Ultimate is denominated the Omnipotent. (1296.6) 118:2.4 [401] This must be a transcendental version of the Almighty. What the Almighty is to the Supreme, the Omnipotent must be to the Ultimate, and more. The Omnipotent must be a being of very great cosmic power. Emergent energy (puissant energy and gravity energy) is a level of force-energy that reflects the "intelligent action of the Ultimate." (470.4) 42:2.13 [1092] On these levels of force-energy manifestation the activities of the Omnipotent encounter the physical functions of the Master Spirits, for these high Spirits also operate on these same energy levels. (190.6) 16:4.12 [1093] A similar parallel of activities exists on the level of universe power, where the overcontrol of the Supreme (470.5) 42:2.14 [831] encounters the presence of the influence of the Master Spirits. (190.5) 16:4.11 [1094] We should also consider the Sevenfold Controllers whose functions constitute the level of physical control in God the Sevenfold (1273.5-13) 116:5.1-9 [1095], and whose final success in working out the material equilibrium of the seven superuniverses will equal the completed evolution of the physical control on the part of the Almighty (1274.2) 116:5.12 [1096] We have ventured the thought that the Sevenfold Controllers may expand in function when they enter into relations with the Omnipotent-Ultimate in the creations of outer space. (See Appendix XII § 4 [89], Will the Sevenfold become Tenfold in Outer Space.) Ultimate Mind. "Infinite mind ignores time, ultimate mind transcends time, cosmic mind is conditioned by time. And so with space . . ." (102.4) 9:4.4 [1097] Ultimate mind must be related to that "tensionally unifying" aspect of ultimacy which we have already considered. We have been told less about the mind of the Ultimate than about any other aspect of this Transcendental Deity, but we are informed that the "insight of absonity" is a quality of mind which is associated with the transcendence of finite consciousness. (1281.5) 117.3.3 [1039] Since we know so little about Ultimate Mind, let us examine some of the data that we have concerning other mind levels. We know that cosmic mind is a "subabsolute manifestation" of the absolute mind of the Infinite Spirit; its source is the Seven Master Spirits (191.4) 16:6.1 [1098]; and it appeared when these high Spirits created the Seven Supreme Power Directors. (1273.14) 116:5.10 [438] We are also told that the power of the Almighty is united with the spirit person of God the Supreme by virtue of the Supreme Mind which was bestowed by the Infinite Spirit (1264.6) 115:4.7 [570] at the very moment of the beginning of the process of power-personality unification. (641.3) 56:6.2 [382] We further know that the potential of Supreme Mind now "reposes in the Seven Master Spirits" (1269.2) 116:1.3 [956], that Majeston serves as the convergent point for ". . . the factualizing mind of the Supreme as a time-space experience . . ." (5.13) 0:2.14 [1099], and that the Ultimate is involved in the origin of Majeston. (1172.5) 106:8.20 [599] We are lastly informed that the Infinite Spirit bestowed (upon someone or something) the Supreme-Ultimate Mind (262.3) 23:4.2 [612] in an epoch that is referred to as "near eternity" (256.3) 23:1.1 [194] and that this designation refers to the transitional times between the First and the Second Universe Ages — between the Age of Havona and the present universe age. (Appendix IV § 5-A) We may accordingly deduce: the mind of the Ultimate was probably bestowed by the Infinite Spirit at the moment of the beginning of the power-personality unification of the Omnipotent with the superperson of God the Ultimate. The Seven Master Spirits may be the present repository of the potential of the Ultimate Mind, and Majeston likely serves as the convergent point for the factualizing mind of the Ultimate as a transcended-time-space experience. Transcendent Spirit. We are informed that evolving spirit emerges from the Deity Absolute and passes through the (now) incomplete grasp of the Supreme and the Ultimate before finding final lodgment in the absolute spirit-gravity circuit of the Eternal Son. (83.3) 7:1.11 [550] We accordingly deduce that the Ultimate is concerned with the creation and evolution of spiritual beings and further, he must also have a spiritual nature. The Melchizedek Life Carriers have referred to the sometime future bestowal of the "transcendental and eternal spirit of absonity" by the Ultimate upon their midsonite progeny. (401.4) 36:4.8 [453] It would appear the Ultimate not only has a spiritual nature but he also has a bestowable spirit that may sometime be bestowed upon certain creatures in the ages to come. Supernal Absonite. This is a superfinite quality of being that is probably present in Transcendental Deity. We do not know very much about it, but we are informed that it is a quality which is present in the natures of the Architects of the Master Universe (351.2) 31:9.5 [346] and, if these Transcendentalers have "supernal absonites," we think it quite likely that God the Ultimate does also. Apparently, a "supernal absonite" is a quality that can be added to spirit, just as (on the finite level) spirit is a quality that can be added to mind. Superpersonality. We submit that God the Ultimate is more than a personality, in the strictest use of that term. The Ultimate appears to be a superpersonality. Consider what the Papers have to say about the three value-levels that are less than infinite, and absolute, and on which the Father functions. He acts prepersonally in relation to Adjusters, personally with created beings, and superpersonally in his relations with eventuated absonite beings. (3.15-18) 0:1.28-31 [1100] God the Ultimate is, in part, described as a synthesis of values that are absonite and superpersonal (4.11) 0:2.17 [532]; but this does not mean that the Ultimate will be non-contactable by personalities. We are informed that the personal, the prepersonal, and the superpersonal are related to each other and can achieve contact with each other. (8.4) 0:5.4 [754] Man's probable future relationship to the Ultimate will be that of a postfinite finaliter engaged in the ultimate adventure in outer space. (352.8) 31:10.1 [1101]; (1293.1) 117:5.17 [1102] A part of this adventure is the quest for God the Ultimate, which really begins when the mortal ascender enters the finaliter corps. (305.3) 27:7.10 [390] Another part of this adventure is the second quest for the Father. If our first quest for the Father is to seek to know him to the limits of finite experience, then the second quest must be to seek him on the higher levels of "the ultimate of creature experience?." (1293.1) 117:7.17 [395] It seems likely that this second quest is one in which we will be seeking to find God as a superperson. (3.18) 0:2.5 [1103] And, if finaliters are postfinite beings during these ages of growth in outer space, are they still persons? or have they become superpersons? We should recall that three of the (seven) dimensions of man's present endowment of personality are totally dormant at the present time, being reserved for growth-realization on the absonite level. (1226.13) 112:1.9 [468] § 3 attributes of god the ultimate Of all the attributes of God the Ultimate, perhaps the most characteristic is the transcendence of time and space. (2.10) 0:1.10, 13 [531]; (4.11) 0:2.17 [532], (1167.1) 106:4.4 [1104]; and there are many other references.) The Ultimate is a Transcendental Deity, and the very word "transcendental" certainly implies something that has a relationship to time and space but is not actually limited by either one. Consider what the Papers have to say (2.11-13) 0:1.11-13 [1105] about the three relationships to time and space:
The Ultimate is Transcendental Deity. He is subsabsolute, but has inherent capacity to make functional contact with the absolute level. (1167.2) 106:3.3 [403] And we are also informed that, among other attributes, the Ultimate is omnipotent, omniscient, and omnipresent. (2.10) 0:1.10 [531] Omnipotence of the Ultimate. Sometime in the future, God the Ultimate will exercise transcendental overcontrol over the administration of the emerged Almighty Supreme. (1296.6) 118:6.1 [1106] Omnipotence is the power to do all, but this does not mean that the Omnipotent will personally do all that is done. (1299.4) 118:6.1 [1106] Neither does omnipotence mean the "power to do the nondoable." Omnipotence creates, and in the process of creation of things and beings also determines the basic natures of these same things and beings. When circles are created then circularity become their inherent nature, not squareness. (1299.1) 118:5.1 [704] We should remember that the Ultimate works on final creative levels (4.11) 0:2.17 [532]; that prior causation conditions subsequent causation (1298.2) 118:4.2 [1107]; and what the Supreme Creators and Controllers work with is what transcendental agencies have prepared. (1298.3) 118:4.3 [1108]; Appendix IX § 2 [62]) Omniscience of the Ultimate. The Ultimate Mind transcends time (102.4) 9:4.4 [1097], and such a transcendence of time implies foreknowledge; but such omniscience does not mean the "knowing the unknowable." (49.4) 3:3.5 [705] Neither does such ultimate foreknowledge mean that the free will choice of the finite creature has been abridged. (49.3) 3:3.4 [1109] Even a sub-omniscient (supreme) unification of all finite choosing does not abrogate free will. It merely reveals the positive-good (versus negative-evil) directional trend of the evolutionary universes and their inhabitants. In the present universe age, free will choice (of both creators and creatures) can operate only within the limits set by the Architects of the Master Universe. (1300.3) 118:6.7 [1110] Omnipresence of the Ultimate. If time-transcendence is basic to all-knowingness, then the transcendence of space must be equally basic to omnipresence. Space is no barrier to omnipresent deity. (45.4) 3:1.6 [1111] The space presence of the Ultimate extends (or will extend) to the periphery of the master universe. (137.3) 12:6.13 [307] This (time-space-transcended) omnipresence of the Ultimate intervenes between the (time-space-limited) ubiquity of the Supreme and the (timeless-and-spaceless) absolute presence of Absolute Deity. (1296.3) 118:2.1 [562] § 4 relation of the ultimate to paradise deities Much as the Supreme is now something of a representation of the Paradise Trinity to the finite level, so also (in a qualified sense) does the Ultimate presently portray the Original Trinity to the absonite level. But such portrayal of the Trinity holds true only during the growth stages of these experiential deities — growth stages that are designated as prepersonal in relation to the development of experiential power. (113.6) 10:5.5 [530] When we, as finite creatures, want to think of the Paradise Trinity as a personal being, we should try to think of God the Supreme; likewise, the superfinite Transcendentalers would visualize a personalization of the Paradise Trinity as God the Ultimate. (116.3) 10:8.2 [936] The Paradise Deities do not now personally collaborate with the Ultimate; they work with him — as with the Supreme — through the Paradise Trinity. This mode of relationship will change, in some unknown way, whenever these experiential deities emerge from the eras of experiential growth which are designated prepersonal. (115.5) 10:7.3 [384] At such a future time we suspect that the Universal Father, the Eternal Son, and the Infinite Spirit, will personally collaborate with God the Supreme and with God the Ultimate, while the Paradise Trinity will enter into new functional relationships with the experiential trinities. With regard to his presence in the post-Havona creations, the Universal Father has chosen to be: (a) limited by the evolving Supreme, (b) conditioned by the eventuating Ultimate, (c) co-ordinated by the Absolutes. (48.7) 3:2.15 [1112] — Similarly, the extra-Havona presence of the Eternal Son, aside from being personalized in the Paradise Sons of God, is conditioned by the Supreme and by the Ultimate. (83.4) 7:2.1 [1113] Since the Infinite Spirit pervades all space (98.5) 9:0.5 [309] it would appear that he is not conditioned in his presence outside Havona, as are the Father and the Son. The Infinite Spirit is distributed to the extra-Havona universes by the Seven Master Spirits (105.7) 9:8.2 [991] on all subabsolute levels. (189.3) 16:4.2 [1114] The collective attributes of the Master Spirits are quite similar to those of the Ultimate, for collectively they are omnipotent, omniscient, and omnipresent. (186.3) 16:2.4 [973] And the Seventh Master Spirit is able to express the attitudes of experiential deity, including the Ultimate, in the Paradise councils. (188.5) 16:3.17 [1115] § 5 relation of the ultimate to the master universe The Ultimate is very directly concerned with the appearance of the entire master universe — all except the central universe of eternal perfection. In relation to this appearance of the master creation, the Ultimate occupies a middle position between the Absolutes and the Supreme. We are informed (136.7) 12:6.9-11 [1116] that the appearance of the master universe depends (experientially) on the following:
Within the master universe, the Ultimate is working out the "creative organization" of the three Absolutes of Potentiality. (137.3) 12:6.11 [1117] This must mean that in some manner he is causing these absolute potentials to become so segregated and otherwise emergent as to make them responsive to subabsolute transformative actions. If this is the case, then the ability of all subabsolute creators to "create" is dependent on this prior "creative organization" of such potentials by the Ultimate. (1298.7) 118:4.7 [604]; Appendix VII § 2, The Maturation of Potential [45].) The Ultimate acts (or will act) as the overcontroller and the absonite upholder of the entire master universe. (2.10) 0:1.10 [531] The unification of this domain is a consequence of his actions, and these actions are (presently) reflective of certain absonite functions of the Paradise Trinity. (116.3) 10.8.2 [936] Eventually, the Ultimate will power-personalize as the experiential co-ordinator of the whole master universe. (1166.5) 106:4.2 [494] The Supreme and the Ultimate together constitute the fundamental association of subabsolute deity; together they correlate all master universe growth and creation. (1294.9) 118:0.9 [1118] We have previously noted: that which is pre-supreme is (generally) also pre-creative; that which is pre-ultimate appears to be super-creative. The entire story of all creation (and of evolution and eventuation) — the entire experiential story of the master universe — is in large measure the story of the Supreme and of the Ultimate. (Appendix VI § 1, The Seven Levels of Total Deity Function [35].) § 6 relation to transcendentalers and others The Ultimate is directly and indirectly related to several (known) orders of beings who function on the absonite level of reality and on the space-stage of the master universe in the present age. Five of these order will be discussed. The Transcendentalers. These beings are not finite, neither are they infinite, they are absonite. Being neither creators nor creatures, they are spoken of as eventuators. (332.38) 30:1.92 [695] God is related to these beings as a superperson. (3.18) 0:2.5 [1103] Are all Transcendentalers eventuated? It would seem so. But they may not all be persons, or even superpersons, for beings can be "absonitized" as well as "personalized." (334.8) 30:1.114 [1040] Gravity Messengers, attached to the mortal Corps of the Finality, are personalized; their messenger-colleagues, attached to the several non-mortal finaliter corps, are not — they are absonitized. (346.7) 31:2.1 [723] Transcendentalers exhibit loyalty to the Paradise Trinity and give obedience to God the Ultimate. They are concerned with the affairs of neither super- nor central universes; they are concerned with the master universe. They are "subject to God the Ultimate." (350.5) 31:8.2-4 [1010]; Appendix XV § 3 - 4 [107])
The description of these Personalized Adjusters and of their services is quite provocative. It calls to mind a statement that is made in connection with a discussion of providence: At any time the Father may intervene in the happenings of the universes — as determined by his will, his wisdom, and his love. (1305.1) 118:10.6 [1120] Is such an act the equivalent of an absonite intervention in the moving time-stream of finite happenings? If so, do the Personalized Adjusters have anything to do with such interventions? They could, because they serve as the ". . . agents of the full ministry of the Universal Father — personal, prepersonal, and superpersonal." (1201.4) 109:7.3 [1119]; Appendix XV § 4, Functions of Transcendentalers [108], especially the discussion on absonite intervention.) Personalized Adjusters not only minister personally, prepersonally, and superpersonally, but they are these three qualities of being; they are the only beings who are designated "omnipersonal." (1201.5) 109:7.4 [724] They are time-eternity beings and are, in status, existential-experiential. (1201.3) 109:7.2 [1033] The only other place in the Papers that this unusual combination of paired adjectives is used is in the discussion of the Universal Absolute in the Foreword. (15.3) 0:11.13 [261] In our opinion, this is not a coincidence. Personalized Adjusters not only serve in the domains of the Ultimate but also in the realms of the Supreme-Ultimate, and even on the levels of the Ultimate-Absolute. (1201.6) 109:7.5 [1121] Their work for the Ultimate extends even ". . . to the levels of God the Absolute." (1201.4) 109:7.3 [1119] The Qualified Vicegerents of the Ultimate. There seems to be only four passages in the Papers that make reference to these mysterious agents of the Ultimate (179.8) 15:10.21 [1122]; (333.14) 30:1.106 [1123] ; (1166.6) 106:4.3 [381]; (1291.8) 117:7.4 [389], and these passages tell us nothing about the origin, nature, function, or destiny. Since we have no direct information, perhaps we can deduce something by this analogy: these Vicegerents might be related to God the Ultimate much as the Unqualified Supervisors of the Supreme are related to God the Supreme. The Papers do have something to say about the Unqualified Supervisors of the Supreme:
Now, based on what we know of the Unqualified Supervisors of the Supreme, we complete the analogy by this conjecture: The Qualified Vicegerents of the Ultimate are the superpersonalization of ultimacy, and they represent no one but God the Ultimate. They superpersonalize the ultimacy of transcended-time-space. They work to bring about the absonite unification of the master universe. They can make direct contact with absolute levels. If a whole segment of the master universe should reach the levels of attained sovereignty of the Ultimate, they might serve as superadministrators. (This could happen, say, in the Primary Space Level, long before the attainment of sovereignty of the Ultimate in the space levels farther out.) Prior to the attainment of the sovereignty of the Ultimate, they would likely act as advisers and counselors. We should, however, take note of one important difference between the two orders: (a) the Supervisors of the Supreme are designated "unqualified" — they must be able to act for the Supreme in some total or unconditioned manner, (b) the Vicegerents of the Ultimate are designated "qualified" — their representation of Ultimate Deity must, in some manner, be less than total — limited or otherwise conditioned. Both the Unqualified Supervisors of the Supreme and the Qualified Vicegerents of the Ultimate are spoken of as being influential in the governments of the superuniverses, although the members of neither group are fully active as individuals. They are able to make contact with superuniverse authorities through the ministry of the Reflective Image Aids. (179.8) 15:10.20 [1024] The Unqualified Supervisors of the Supreme appear to have a function in relation to universes that are settled in light and life (1291.7) 117:7.3 [1049], but we are not informed as to any of the present functions of the Qualified Vicegerents of the Ultimate. The Ultimacy of Deity (2.10) 0:1.10 [531] is not the function of a deity, of an entity, or even of a trinity. The Ultimacy of Deity is a level of reality on which the action and the interaction of a certain phase of Total Deity takes place. (2.3) 0:1.3 [499] At least three deity-realities occupy (or will occupy) this seventh level of Total Deity action:
The integrated functions of the existential Trinity of Ultimacy, the experiential Trinity Ultimate, and the emerged reality of God the Ultimate, constitute (or will constitute) the Ultimacy of Deity as we understand it. The functional interaction of all three would be concerned in the function of providence — providence as it may operate on the transcendental and in relation to ultimates. Providence is a function. It is a summation of the "other-than-personal overcontrol" of the universes, extending from the Sevenfold, through the Almighty, to the Ultimacy of Deity. (1304.6) 118:10.4 [1125] The function of providence is a measure of the positive motion of both universes and of personalities in the direction of the eternal goals, first in the Supreme, and then in the Ultimate. (1307:4) 118:10.22 [1126] Time-space transcendence. The fact of the threefold personalization of Deity on Paradise, in the face of the indivisibility and the unity of Deity, ". . . implies transcendence of both time and space by the Ultimacy of Deity . . ." consequently, neither time nor space can be either absolute or infinite. (31.7) 1:7.7 [1127] The Paradise Deities could not personalize as three independent persons and still remain trinity-united as one undivided deity (doing both of these acts at the same time and continuing to do so all of the time) without being above (transcending) time and space. The ultimate level of Total Deity function. On this level deity is denominated self-projected — moving forward from within itself and working in relation to, but in transcendence of, time and space. As Supremacy is the first level of the unifying expression of experiential deity, so is Ultimacy the second such level. As Supremacy ministers (finitely) to the grand universe, so does Ultimacy minister (absonitely) to the master universe. To the master universe, the Ultimacy of Deity provides "universal overcontrol and supersustenance." (2.9) 0:1.9 [525] And God the Ultimate is (or will be) the experiential personality emerging from this level of Total Deity function — the transcendental trinity unification that is comprehended by absonite beings. (12.5) 0:9.2 [517] Appendix XIX. The Second Experiential TrinityTHE SECOND EXPERIENTIAL TRINITY Formation of the Trinity Absolute [135] Plural Trinity-Presences of Deity [136] The Growth of the Supreme [137] Comparison of Trinities [138] The Evolutions of Experiential Trinities [139] Non-Unification of The Trinity Absolute [140] Functions of The Trinity Absolute [141] The completion of the master universe and the final power-personalization of God the Ultimate makes it possible for the Second Experiential Trinity to emerge from the status of a qualified reality and to form as a factual reality. Having formed as a factual reality, this trinity will then begin the long growth-process leading to attempted experiential unification. Since this trinity is absolute in range of function, it may encounter serious difficulty in achieving complete unification. Its goals do not appear to have discernible limits, and if this is the case then the Second Experiential Trinity, the Trinity Absolute, may encounter a greater or lesser degree of frustration in the attainment of destiny — attempted final unification. § 1 formation of the trinity absolute Back in eternity, in the "dawn of eternity," the Original Trinity (the Paradise Trinity) projected two subabsolute levels of existence (15.7) 0:12.1 [281]; and it is quite apparent that this statement refers to the finite level and to the absonite level. (2.11-12) 0:1.11-12 [1105] Since deity tends to unify on all super-material levels of reality (2.2) 0:1.2 [1128], and since trinity functions always tend to encompass the realities of deity (16.1) 0:12.4 [759], this organization of reality on two subabsolute levels seems to have made the appearance of the two experiential trinities rather inescapable. (15.7) 0:12.1 [281] Let us consider what universe developments must take place before each of these two experiential trinities can come into existence as factual realities. Formation of the First Experiential Trinity. We have already considered the manner in which trinity formation takes place in connection with our study of the Trinity Ultimate. (Appendix X [69]) This trinity (now) seems to be a qualified reality (1291.8) 117:7.4 [389] although its factual formation must await the future completion of the evolution of the Supreme. (16.3) 0:12.6 [400] The First Experiential Trinity will not be able to form as a factual reality until the end of the Second Universe Age, which will witness the complete emergence of the first experiential deity — the Supreme Being. The three requisite trinity-members are: the (deity of the) Supreme Being, the (deity-unification of the Corps of the) Supreme Creators, and the (deity-union of the Corps of the) Master Architects. (Appendix X § 3) The function of this trinity is the experiential unification of the master universe. (1165.7) 106:3.2 [399] Since the master universe has limits, is subinfinite, this trinity can unify in completion (16.5) 0:12.8 [938], and the result of such unification is the emergence of the second experiential deity — God the Ultimate. (16.3) 0:12.6 [400] Formation of the Second Experiential Trinity. The Supreme Being emerges at the end of the Second Age — when the seven superuniverses have all been settled in light and life. (1292.7-8) 117:7.13-14 [1129] God the Ultimate will not finally emerge until the end of the Sixth Age — when the whole master universe has achieved its goal of experiential destiny. (12.4) 0:9.1 [485] The final factual emergence of the second experiential deity makes it possible for the Second Experiential Trinity to form as a factual reality. (1167.2) 106:5.1 [1130] The members of the Second Experiential Trinity, the Trinity Absolute, are given (16.4) 0:12.7 [402] in the Papers as follows:
We would emphasize here, as we have before (Appendix X § 3), trinity is always a union of three deity-entities — not three personalities. (1167.4) 106:5.3 [925] Neither God the Supreme nor God the Ultimate are members of this trinity in the personal sense; both of these experiential deities are members of this trinity in the deity sense. As personalities, both exist and both function and both are (or will be) contactable, quite apart from the entity of this trinity. We know almost nothing about the unrevealed Consummator of Universe Destiny, and his membership in this trinity introduces certain major factors of uncertainty into any possible estimates that might be made concerning its future capacities, functions, or destiny. § 2 plural trinity-presences of deity In Appendix X [69], we encountered the problem of the large number of persons who are genetically concerned with the threefold deity-membership in the Trinity Ultimate, and we looked forward hopefully to the Trinity Absolute as presenting no such type of problem. This is quite true. In considering the Trinity Absolute, we encounter no problem of reconciling many personalities with three deity-members. But we do encounter a problem of a different kind; this is the problem of trying to understand the plural trinity-presences of deity. The Supreme Being is deity-present in the Trinity Absolute. Prior to this he will already have become a deity-member of the earlier-appearing Trinity Ultimate. And after this, he will enter into a third trinity-membership — on the Second Level of the Trinity of Trinities. Let us recapitulate:
(We should also note that the Ultimate is deity-present in two trinity relationships: The Trinity Absolute [ (1167.2) 106:5.1 [1130]], and on the Second Level of the Trinity of Trinities. [ (1171.8) 106:8.15 [1089]] Our study of the triple deity-presences of the Supreme should, in principle, serve to answer any analogous problems that might arise with respect to the double deity-presences of the Ultimate.) This is the first instance of plural trinity membership that we have encountered — the triple-trinity-memberships of the Supreme and the double-trinity-memberships of the Ultimate. It immediately raises these questions: Does the Supreme have just one deity-nature that is present three times? And, if so, is it present in the same way each time? or in a different way? Or, does he have three deity-natures that are each present in one trinity? We believe that the Supreme has only one deity-nature; he is a deity, not some deities. We believe that his deity-presence (and for that matter, his person also) will eventually function, to a greater or lesser degree, on three or more levels (besides the finite) — absonite, coabsolute, and coinfinite. Is there any warrant for such a multi-level concept for the presences of Supreme Deity? We believe there is. The Father acts ". . . on three Deity-personality levels of subinfinite value and relative divinity expression . . ." (3.15) 0:2.2 [597] And there are better illustrations: Our present quest for the Universal Father is to seek to find him up to the limits of our finite creature-capacities. (1287.5) 117:5.14 [1132] Having so found him we will then embark upon the second quest, the search for the Father-Ultimate. (ibid) And at the very last, we will begin the quest for him as the Father-Absolute. (645.5) 56:9.11 [1133] The Father is functional on all levels. Now, if the existential God, the Universal Father, can reach down to become contactable on all levels (from the absolute, through the ultimate, to the finite) then we see no reason why God the Supreme cannot grow upward through analogous experiential levels. If there is only one deity-presence of the Supreme, and if such presence enjoys plural trinity-memberships, then is there any significant difference in the manner in which Supreme Deity is related to these trinities? The Papers do not have much to say on this point, but there is one passage (1292.2-5) 117:7.9-12 [1134] that does throw a little light on this question:
These citations from the Papers give us three terms that describe three different relationships of Supreme Deity to three trinities:
There is a difference between these three terms. They seem to indicate that the Supreme Being is non-static and growing after full emergence: the completion of power-personality unification, and the settling of the seven superuniverses in light and life. We know that the Supreme is now passing through ". . . the prepersonal eras of experiential-power development." (113.6) 10:5.5 [530] These different relationships to each of the three trinities suggest that he will also pass through future stages of growth that could be designated as "post-personal" eras of continued experiential development. Suppose we attempt to make an analysis of all the logical steps in the (prepersonal and the post-personal) growth of the Supreme. This would be similar to our effort to analyze the emergence of the Ultimate (Appendix XVIII § 1 [127]), except that our study of the Ultimate concluded with his final emergence. Our study of the Supreme will continue after his emergence. We can begin with the present status of the Supreme; he is now passing through ". . . the prepersonal eras of experiential-power development." (113.6) 10:5.5 [530] We know he was present in Havona prior to the organization of any of the superuniverses (641.4) 56:6.2 [382], so he has passed through one stage of existence prior to the present era of power-personality unification. This gives us a starting point.
These two categories — "initial emergence" and "incomplete finite" — would appear to cover all of the growth period designated as ". . . the prepersonal eras of experiential-power development." (113.6) 10:5.5 [530] Presumably this "prepersonal status" will terminate at the close of the present universe age, the Second Age.
This must be the status of the Supreme at the time the Trinity Ultimate is in position to achieve factual formation; Supreme Deity has emerged as an actualized reality. Now, if all the earlier stages of growth are designated prepersonal, then all later stages must be considered to be post-personal (post-emerged) eras of continuing experiential development.
The formation of the Trinity Absolute is a post-master-universe event (1167.2) 106:5.1 [1130], hence a post-ultimate event. We believe the Supreme Being becomes a member of this trinity as post-ultimate deity.
The final status of the Supreme (his status on the Second Level of the Trinity of Trinities) presents some real difficulties to our comprehension. But the Papers flatly state that he will have such status.
Perhaps we can help our understanding by remembering certain distinctions that are made in describing the relationships of Supreme Deity to the trinities concerned. We are instructed (1292.3-5) 117:7.9-11 [1134] that Supreme Deity absolutely collaborates in the Trinity Ultimate, sustains coabsolute relationships in the Trinity Absolute, and coinfinitely participates in the Trinity of Trinities. But, regardless of the problem of visualizing these several modes of function on the part of Supreme Deity, this line of reasoning has at least helped us to arrive at a better understanding of the three trinity relationships of this deity. We can now attempt to define the three levels and the function of this deity in three different trinities.
These (or something like them) must be the plural presences of Supreme Deity — functioning simultaneously on three different levels of reality and in three different trinity relationships. (As the Papers note [(31.8) 1:7.8 [1142]] we encounter a similar problem in reconciling the three persons of Paradise Deity who are working individually and plurally as personalities and doing all this simultaneously with their deity-indivisibility in the Paradise Trinity. All of which implies a level of action that is quite independent of time and space.) The post-personal growth of the Ultimate. From the foregoing analysis of the growth of the Supreme, we would assume that the Ultimate must also experience post-personal phases of growth and that Ultimate Deity must also pass through post-ultimate levels to the attainment of "coabsolute relationships" in the Second Experiential Trinity. From this functional level Ultimate Deity must undergo some manner of growth, which will permit "coinfinite participation" in the functions of the Second Level of the Trinity of Trinities. In order to arrive at a better understanding of the nature and relationships of the Second Experiential Trinity, it will be helpful to make a comparison of all three trinities. In making this comparison, we are evaluating one existential trinity (the Paradise Trinity) and two experiential trinities (the Trinity Ultimate and the Trinity Absolute.)
Each of these trinities is a unique entity; none resembles another; every one of them is different. The Trinity Ultimate achieves a complete cycle of experiential growth — from qualified reality, to factual reality, to unified reality — the three stages of inception, formation, and unification. The Original Trinity has no "origin" in the time-factual sense of that word; the Paradise Trinity, being eternal and infinite, could hardly experience growth. The remaining trinity, the Trinity Absolute, has a real origin; but it may be frustrated in the attainment of destiny. It can know inception and formation, but there is a serious question about its final unification — the achievement of full destiny. § 5 the evolutions of experiential trinities There is a statement in the Papers (641.1) 56:5.4 [939] that provides the keynote, the theme, for this particular section of our study:
The Paradise Trinity may have unexpressed potentials of an experiential nature (15.8) 0:12.2 [519], but it could hardly have the capacity for any internal growth of an existential-unifying nature. The two experiential trinities do, however, pass through stages of growth. They seem to undergo a growth-process that has (at least) these stages:
Let us examine the growth-process of the two experiential trinities to see just how they pass through these three steps. Evolution of the Trinity Ultimate. The First Experiential Trinity appears to pass through (at least) the following three stages, or levels, of growth:
This story of the evolution of the Trinity Ultimate seems to present the complete picture of the full growth of an experiential trinity — from qualified reality, to factual reality, to unified reality — with the consequent personalization of new experiential deity. Evolution of the Trinity Absolute. There is nothing said in the Papers that might cause us to suspect that the initial stages of the growth of the Trinity Absolute would be particularly different from that of the preceding Trinity. Accordingly, let us assume the same three probable growth-stages and follow the story through a second time:
Here we encounter a real impasse, a true stalemate. The growth of the Second Experiential Trinity extends outward without limit — into limitless potential. In our study we speak of this as The Barrier of Infinity, and otherwise refer to it as The Impasse of the Absolutes. § 6 non-unification of the trinity absolute The Papers have a good deal to say about the problems of unification that will be encountered by the Second Experiential Trinity:
This would mean the actualization (complete exhaustion) of all three Absolutes of Potentiality — Deity, Unqualified, and Universal. When these Absolutes are considered as a threefold functional association, they are called the Triodity of Potentiality. (1551.7-11) 104:5.7-11 [546] Concerning the nature of this triodity we are informed:
Here again, by more careful analysis, we have reached what our study has termed The Barrier of Infinity and The Impasse of the Absolutes. The eternal Paradise Trinity can override this Barrier of Infinity because it is infinite, but it is the only trinity that actually is infinite (15.8) 0:12.2 [519]; the two post-Havona trinities, the experiential trinities, are not. (15.9) 0:12.3 [937] ; (1168.4) 106:6.5 [1143]
We cannot validate this concept from a quantitative standpoint, so let us examine it from a qualitative standpoint. Here we have the first glimmering of a possible escape from the paradox produced in the situation in which the "irresistible force" of an absolute trinity meets the "immovable fact" of the infinity of the Triodity of Potentiality. The vital distinction we should make here is this: It is reasonable to assume the possibility of attaining absolute quality without, at the same time, having to attain absolute quantity. The value of quality and the fact of quantity do not appear to be inseparable. It seems reasonable to assume that the Second Experiential Trinity has the capacity to function on absolute levels but only in some limited and subinfinite manner, not with universality of scope. If we accept such a quantitative limitation, then we can logically presume that such function could be undiminished as to the experiential absoluteness of value. We are now conceiving the functions of the Trinity Absolute as having quantitative, but not qualitative, limitations. In the light of this reasoning, consider the following citations:
We finally deduce that the Trinity Absolute will, in some manner, be able to achieve a limited experientialization of the Absolutes, but it will be frustrated in its efforts to experientialize God the Absolute out of the existential potential of the Deity Absolute. This achievement would require the complete unification of this trinity; this unification would require the completion of the limitlessness of the Cosmos Infinite; and the Trinity Absolute cannot encompass infinity. But there is still another statement in the Papers that can open endless vistas of speculation:
This unrevealed Destiny Consummator may be to the Second Experiential Trinity what the Master Architects are to the First; both add something pre-existent to the emerging trinity of their membership. What meaning should be attached to the statement ". . . destiny is probably consummated by the . . . Consummator of Universe Destiny . . ." is a matter of pure conjecture. In some manner, some part of The Barrier of Infinity is going to be surmounted by the action of this unknown being — possibly acting alone, but more probably acting in conjunction with the Second Experiential Trinity. But we still doubt that such action will result in the personalization of God the Absolute from the potentials of the Deity Absolute, at least by any process of trinity unification. § 7 functions of the trinity absolute We have deduced that the experiential-deity members of the Trinity Absolute are both post-ultimate in status at the time of the factual formation of this trinity. (See § 3 above) Just what is it that enables them to enter into relationships that are coabsolute in nature? (1292.4) 117:7.10 [1152] We have been instructed that trinity functions are always in excess of the sum of the attributes of their corporative members. (113.3) 10:5.2 [1153] It must be the superadditive consequences of trinity formation which insures that those deity-members which are post-ultimate in status will become coabsolute. In addition, there is the incalculable presence of the Destiny Consummator. We are told that the Trinity Absolute ". . . functions on both personal and superpersonal levels, even to the borders of the nonpersonal . . ." (16.4) 0:12.7 [402] This would have to be true, because the functions of this trinity impinge on the three Absolutes, and it is somewhere in the neighborhood of this relationship that "Deity experiences exhaustion of personalizable potential." (4.12) 0:2.18 [201] Apparently the function of the Trinity Absolute has mostly to do with the Cosmos Infinite and with the attempt to consummate it in fact. The Second Experiential Trinity is the super-summation of the final experiential derivation of the final power-personality unification in the total master universe. As the Ultimate is the total expression, so is this trinity the super-total expression of the master universe as the third and final nuclear universe. The Trinity Absolute is of master universe derivation, but its functions appear to point outward and beyond the master universe, outward and on into a vaster domain, toward a limitless domain. (1168.1-2) 106:6.2-3 [1147] Appendix XX. The Post-Ultimate AgeTHE POST-ULTIMATE AGE Dawn of the Final Age [143] Completed Master Universe [144] The Nuclear Master Universe [145] Adjustment of Time Creatures to Eternity [146] The Change in Experiential Growth Potential [147] We have used the term "post-supreme ages" to designate those universe ages that follow the emergence of the Supreme Being and the completion of the evolutionary growth of the grand universe. It would logically follow that we should designate the time-span which will begin after the emergence of the Ultimate (and the completion of the master universe) as "the post-ultimate age." Given the term "the post-ultimate age" — what does it mean? It appears to be the Seventh Universe Age, or is it really a "universe age?" Perhaps we should think of it as a "post-universe age" for it does not really begin until after the completion of the entire master universe. It appears to be the Final Universe Age, but it could contain the first of a series of new epochs that are to follow the completion of all prior universe ages. And it could also be the final era of one series and the first of another series. One way of improving our understanding of what the post-ultimate age may mean is to take an inventory of exactly what has happened when it begins. This will help us understand how greatly it differs from all the ages that have gone before it. Let us consider the changes that have taken place in deity, creatures, and universes:
The post-ultimate age has a beginning in time whenever the Sixth universe Age, the age of the Quartan Space Level, comes to an end. The Final Age has this very definite beginning but it seems to have no discernible ending. It could embrace many eras and innumerable epochs and have all manner of subdivisions, and each of these could have a clear-cut beginning and ending; but the post-ultimate age can hardly have an end. What is going to be like to live in the post-ultimate age — something that has no ending? Is this Final Age going to be a straightaway drive into the utter vastness of all unending future eternity? We think not. Let us make some comparisons between this unending age and the seven epochs of the history of an inhabited world. The story of an inhabited world is divided into seven major epochs, beginning with the evolutionary appearance of man and leading up to the seventh and final epoch — the Era of Light and Life. (589.2-8) 52:0.2-8 [1155] Each of the six epochs has a beginning and an ending; the seventh has a beginning but no discernible ending. Does this mean that the Era of Light and Life just goes on and on? No, it does not. The Era of Light and Life is divided into seven stages of progressing growth. (621.5-11) 55:0.5-11 [1156] Each of the first six stages begins and ends; the seventh alone has no end. We believe the post-ultimate age will be subdivided in accordance with this same principle. Let us say that its major divisions will be seven "stages;" each of the first six could begin and could have an end that would be signalized by the attainment of some satisfying goal. The seventh and final stage, alone, would be without end. (And if the Era of Light and Life can be subdivided, then "the seventh and final stage" of the post-ultimate age could also be further subdivided into seven sub-stages, and so on.) § 2 the completed master universe The prospect of the completed master universe is an awesome one. If we go back to some earlier calculations (Appendix XVI § 6 [120]) we find that if we give a value of "one" to the grand universe, then on the same scale we should give a value of "100 million" to the master universe. The very idea of exploring, organizing, and perfecting such a very large creation is quite beyond imagination; but this goal is attainable. Large as it is, the master creation does have outer limits (124.5) 11.7.4 [295]; eternity endures, and eventually these outer limit will be reached and the Ultimate Adventure will be over. God the Ultimate will function as the experiential co-ordinator of the whole master creation; his function will likely be associated with those of the Trinity Ultimate and the Paradise Trinity, through the operation of Total Deity on that level denominated "the Ultimacy of Deity." (2.3) 0:1.3 [499]; (2.10) 0:1.10 [531]; (16.3) 0:12.6 [400]; (113.6) 10:5.5 [530] The Ultimacy of Deity is a level of operations on which the Ultimate and these two trinities are functionally associated. (Appendix XVIII § 7 [133]) Quite likely, the Supreme Being will still be functioning as the sovereign of the core creations, the inner universes. The Master Spirits will likely have extended their operations to the periphery of the master creation; their attributes are supreme, ultimate, and supreme-ultimate. (185.3) 16:1.3 [407] Universe Sons and Spirits, together with finaliters and their associates, will be present and functional. And what will all these beings be like after they have completed total absonite growth through service in the (then completed) four outer space levels? What will our world be like in the post-ultimate age? We read of the description of an inhabited world in the seventh stage of light and life, it seems like utopia. But our world, at the close of the Sixth Universe Age will have progressed far beyond the seven stages of light and life. It will have achieved ultimate status. And our world will still be here, if it endures into the fifth stage of light and life, it will endure forever. (621.3) 55:0.3 [1157]; (635.4) 55:11.2 [1158] § 3 the nuclear master universe The post-ultimate age should be viewed from at least two perspectives: It is related to the continuing existence of the completed and perfected master universe, and it is also related to the cosmic developments that lie outside of the borders of the completed master creation. This means that we must think of the master universe not only as a completion but also as a beginning. What events will inaugurate the passage from the static state of destiny attained to the dynamic state of the quest for new destiny? We have taken inventory of those events that marked the "dawn" of the post-ultimate age; let us now go on to consider the ensuing developments that will take us into the progressing and unfolding expansions of this age:
These are the new happenings in the post-ultimate age that begin the conversion of the master universe from the static status of destiny attained to the dynamic status of new destiny to be achieved. It is the difference between the master creation as a finished and perfected domain, and the master universe as a new power-base for outward expansion — a new nuclear universe around which the Cosmos Infinite will make its appearance. It seems unlikely that the Second Experiential Trinity will be particularly concerned with the internal affairs of the master universe; its functions all appear to point spaceward and outside of the master creation. (1168.1) 106:6.2 [1147] § 4 the adjustment of time creatures to eternity It seems likely that human beings start out in this life to adjust to eternity. We are time creatures — no doubt about that — but as we begin to mature, we begin our long and slow escape from imprisonment within the perishable values of the present moment. (1295.1) 118:1.1 [318] There seems to be nothing more permanent (or more perishable) than the moving moment of the present. As we progress in experience (and if we also grow in maturity, which is optional) we begin to draw more and more deeply on the past for data with which to fashion a wise decision in the present. Concurrently with this drawing on the past, we are learning to project the consequences of a decision farther and farther ahead into the future. This is the beginning of our association of the past-future relation to action in the present. And as we grow older, we are able to grasp the meaning of longer and longer past-future time-spans. If this is true in mortal experience, how much more true will it be in survival experience. How will we plan, when we can remember a million years into the past and hence will be able to project consequences a million years into the future? When we have lived a trillion years, we will be about as old as the Andronover nebula is now. How will we plan then? By the end of the Sixth Age, at the beginning of the post-ultimate age (if our calculations re right) we may be five trillion times as old as Andronover. How will we plan then? The meaning and the value of all this may be doubled in the personal experience of an ascender. Among other things, fusion with an Adjuster adds past-eternity experience and memory. (1237.3) 112:7.1 [469] Since this is probably a whole lot more than we can absorb right away, it is likely that we will take it in, little by little, as we develop capacity. In other words, when we have lived a trillion years, then perhaps we can grasp another trillion years of "past-eternity experience and memory." This then adds up to two trillion years of past memory; this means that we ought to be able to look ahead with understanding for a like period — another two trillion years. We have lived only one trillion years, but we have acquired a four-trillion year time-base with which to evaluate the present in terms of the past-future. If our experiential penetration of time is at a rate that is four times as great as the actual passage of time, then we are bound to make progress in the quantitative comprehension of eternity. The qualitative feeling for eternity probably becomes a part of an ascender's consciousness at the time of transit from the inner circuit of Havona to Paradise. (297.3) 26:1.6 [1163]; (135.3) 2:5.4 [1164] § 5 the post-ultimate change in growth potential In Appendix VII, Mechanisms of Experiential Growth [121], we gave careful consideration to the growth process and to what makes it possible. It may be well to recapitulate this study from a slightly different viewpoint at this time:
Growth in the post-Havona ages of the master universe takes place on two levels — finite and absonite. This is because two subabsolute levels of experiential reality were originally projected. (15.7) 0:12.1 [281] Growth in the present universe age is finite growth. It is possible only within the growing (emerging) Supreme, and it will come to an end whenever his power-personalization is completed — when he has completed his growth. (1280.2) 117:2.2 [1165] What the growth of the Supreme is to finite growth and experience, we presume the experiential growth of the Ultimate is, and will be, to absonite growth. So long as the Ultimate is engaged in power-personality synthesis, so long as he has not yet emerged, just so long will absonite growth be possible. When the Ultimate has emerged, then absonite growth will be over and finished. The end of relative growth. If both finite (Supreme-associated) and absonite (Ultimate-associated) types of growth are past events, then it would follow that all relative growth is also a past event. (Here we are using the word "relative" as it is used in the Foreword [ (3.6-13) 0:1.19-26 [1166]] in the discussion of perfection. In this usage, "relative" stands as a middle term in contrast to "imperfection" and "absolute perfection.") As the Papers note (1266.4) 115:7.3 [1167], excepting the Father and his absolute co-ordinates all reality is relative — including the Supreme and the Ultimate. But at this point in our conception of experiential evolution, it is quite likely that neither the Supreme nor the Ultimate are still "relative realities." It is quite likely that they are both coabsolute in status. (Appendix XXV § 1 [180]) We may accordingly conclude that post-ultimate growth may be absolute, coabsolute, associated-absolute, qualified-absolute — call it what we may — but it is not subabsolute, in the sense of being "relative" growth. As we have already observed (Appendix VII § 7 [50]) the nature of growth in the final age is difficult to fathom. Nevertheless, the Papers have something to say about this distant concept.
Post-supreme (absonite) growth is hard enough to imagine; post-ultimate (absolute) growth is even more difficult. Nevertheless, we should look at this concept because the finaliters are undoubtedly going to become involved in this type of growth. Consider the following passages:
It appears that we mortals, even now, have the type of equipment that will enable us to stay in the evolutionary-experiential growth-stream forever. We may encounter goals that are proceeding faster than we are advancing — goals like the Universal Absolute. (116.9) 10:8.8 [1168] But we are never going to come up against an eternal stalemate; we will always be able to make progress, even in the subinfinite penetration of the absolute level of meanings and values. In the final analysis, Thought Adjusters are the gift of "the absolute God" to his children who have the potential destiny to attain "God as absolute." (1177.7) 107:1.6 [478] Appendix XXI. The Concept of the Cosmos InfiniteTHE CONCEPT OF THE COSMOS INFINITE The Validity of the Concept [149] The Start of the Cosmos Infinite [150] The Problems of Space and Infinity [151] Cytoplasmic Need Expands Nuclear Functions [152] Havona Analogues [153] The Papers present certain concepts with regard to the general geography of creation. They present the following cosmography: Paradise is at the center of all things. It is encircled by Havona, the central universe. Havona, in turn, is encircled by the seven superuniverses, and this entire aggregation is named the grand universe. The four outer space levels swing around the grand universe and, taken all together, these are designated the master universe. (129.1) 12:1.3 [326] We are informed that space now extends on beyond the outer limits of the master universe, but how far is not known. (124.5) 11:7.4 [295] This extension of space beyond the confines of the master universe is he conjectured geographic site of the future unending universe — the Cosmos Infinite. Later we will study the growth of Cosmos Infinite (Appendix XXVII [189]); it is our present purpose to study the concept of this limitless creation. As its name might suggest, this domain is conceived as an endless creation. The First Universe, Havona, is the central creation of eternity; the Last Universe, the Cosmos Infinite, is the peripheral creation of infinity. In many respects the final universe will be an expression of the original universe. Each is a projection of God's concept of creation: Havona, the conception of existential perfection; the Cosmos Infinite, the conception of existential-experiential perfection. § 1 the validity of the concept The concept of the Cosmos Infinite is no wild speculation; the Papers refer to it more than once. In speaking of one of the existential relationships of the First Source and Center (the Triunity of Energy Infinity, (1149.7-13) 104:4.22-28 [1169] the Papers say that this particular association holds within its existential presence the full ". . . energy potential of the cosmos-infinite, of which the grand universe and the master universe are only partial manifestations." This association releases such energies to the experiential deities as they develop capacity ". . . to control and stabilize the metamorphosing cosmos." The emergence of the Cosmos Infinite is, then, a function of the emergence of the experiential deities. And the Papers go on to say —
These citations reasonably validate the concept of some unending creation that will be outside of, and will completely encircle, the entire master universe. This domain would have an inner margin but hardly an outer boundary, at least no fixed boundary in eternity — although it probably would have an expanding periphery at any given moment in time. It would likely have an origin in time, but no ending (no completion) in time. It might have many concentric and ever-larger subdivisions; each of which could have a beginning, a span of growth, an attainment of destiny — but never the last one, not the Cosmos Infinite as-a-whole. § 2 the start of the cosmos infinite Since Havona appears concurrently with the Infinite Spirit (91.4) 8:1.7 [486], then, by analogy, may we conjecture that the Cosmos Infinite will make its initial appearance if and when God the Absolute is trinitized by the Supreme and the Ultimate? Such an analogy may be reasonably valid if we are careful to note that Havona makes a total appearance, while the Cosmos Infinite makes only an initial appearance — it begins. Havona is factually limited as to quantity of manifestation; the Cosmos Infinite apparently is not. We should remember that the Supreme Being will encompass all of the evolved physical power of the Almighty, and that God the Ultimate will embrace all of the transcendental physical power of the Omnipotent. (11.1) 0:7.7 [1083]; (1297.1) 118:2.5 [1086] The union of the Supreme and the Ultimate in a trinitizing action could accordingly produce a considerable repercussion in the cosmic (material) level of potentials. Such a repercussion might possibly result in the sudden (non-sequential) materialization of the physical universes of the "inner zone" of the peripheral domain of infinity. We picture the Cosmos Infinite as having many concentric subdivisions. Like the space levels of the master universe, these subdivisions probably grow larger and larger as we move from the inner to the outer subdivisions. We visualize the "inner zone" as being almost inconceivable in size — and, in our concept, this is the smallest of the subdivisions of the infinite universe. It is possible that this (conjectured) inner zone could be as much larger than the master universe as the master universe is larger than the grand universe. As for the eventual size of the total Cosmos Infinite, it appears to be non-static (non-finite) in dimensions; it appears to be an ever-expanding and forever-growing expression of the limitless infinity of God. § 3 the problems of space and infinity How can we reconcile the concept of an outer boundary of space with the concept of an infinite cosmos? Concerning the geography of space, we are informed:
These statements tell us, at the present time, there is room for creative expansion beyond the periphery of the master universe. How much room there may be, is not known. It is known, however, that there is a distant periphery where space does come to an end, and beyond this periphery there is, at the present time, no further room for creative activities. Creative activities, presumably, cannot take place in midspace (not-space). Let us consider space in relation to midspace:
If we could reach the outer limits of space we would run into midspace, and this encounter would probably be perceived as an increasing resistance to motion, hence no more room for creative activities. We have been thinking of space as a constant, as something that is neither increasing or decreasing in volume. But, do we have to think of space in this way? This would appear to be an open question. Consider the relation of space to Paradise:
This suggests a continuing process. The idea that space "originates" suggests a process that is going on and on. We therefore offer the following line of reasoning as a means of reconciling the concept of the limits of space with the concept of an infinite cosmos. There are three ways in which we can conceive of space:
If space is an increasing variable, something that is always growing, then it could have an outer boundary at any given time, and could still be actually unbounded in eternity. Any outer boundary of ever-increasing space is located where it is located, only at a given moment of time. At any later moment, this boundary will have moved on, farther out. Such an ever-moving boundary, such an outward-moving boundary, has a geographic positional value only in time; it has no such positional value in eternity. Space, then, could have limits in time, but these same limits would be non-existent in eternity. (This may be one way of trying to understand an ultimate reality, something that is superfinite but still subinfinite.) This concept is quite compatible with space respiration. (123.6) 11:6.4 [1173] The incoming and outgoing phases of space respiration could be likened to alternating waves in relation to a constantly out-flowing tide. (Note: in this Appendix, we are dealing with pervaded space only.) So long as space increases as fast, or faster, than creation, it will never limit a potentially infinite cosmos. It accordingly appears that this concept of space as an increasing variable is the only one that will reconcile the time-fact of an outer limit to space with the eternity-fact of a future limitless universe. § 4 again: cytoplasmic need expands nuclear functions We have previously examined the effect on an "inner universe" of the needs of an "outer universe." (Appendix XI § 7, Cytoplasmic Need Expands Nuclear Functions [84].) Perhaps it would be well, at this point, to recapitulate this principle:
This line of reasoning uses a lot of words that really have very little meaning to us. We know nothing of absonite growth, much less about what may come after it. But we can "feel" this principle in operation when we contemplate the life of Jesus in relation to human beings. Here we have a beautiful example of the ministry of divine perfection on an evolutionary planet and to imperfect human beings. What the perfect beings from Paradise and Havona now do for us in the imperfect time-space creations, we, in turn, will do for the citizens of the outer universes. We are lacking in the perfection of divinity; the Paradise-Havoners bring it to us. The outer space citizens will be lacking in the finite experience of experiential Supremacy; we will take it to them. And some day, in the very remote future, we will join with the citizens of the outer space universes in the ministry to those beings who will be lacking in all knowledge of subabsolute growth and experience — the natives of the Cosmos Infinite. It may be possible to shed a little more light on the nature of the Cosmos Infinite by comparing the Last Universe with the First Universe. The First Universe is Havona, the central creation. Since Havona is from the eternal past, its original design must fully anticipate the future nature and requirements of the Cosmos Infinite. Consider the following:
From all of this, we gather that the Cosmos Infinite is incomprehensible from the standpoint of quality as well as quantity. This final creation must be a projection of coabsolute and associable-absolute values of an experiential nature onto a level of existential absolute value. All relativities have been left behind. But Havona is in readiness for all of these developments, even now. The First Universe (Havona) is the best one with which to compare the Final Universe (the Cosmos Infinite). Havona is the existential thesis of absolute perfection, propounded by the Universal Father and the Eternal Son, and creatively consummated by the trinitized emergence of the Conjoint Actor. The Cosmos Infinite would appear to be the experiential thesis of coabsolute perfection, propounded by the Supreme Being and God the Ultimate, and creatively initiated by the trinitized emergence of God the Absolute. Appendix XXII. Power-Personality SynthesisPOWER-PERSONALITY SYNTHESIS Definition of Terms: Personality and Power [155] Why Does Power-Personality Synthesis Take Place? [156] The Challenge of Power-Personality Synthesis [157] Why Does It Take Place on Three Levels? [158] Finite Power-Personality Synthesis [159] Enrichment of Experiential Reality by Paradise Divinity [160] The Absonite Level: Pre-Supreme Status [161] The Absonite Level: Post-Supreme Status [162] The Absonite Level: Power-Personality Synthesis [163] Power-Personality Synthesis on the Absolute Level [164] Again and again, the Papers make reference to "power-personality synthesis," or to "power-personality unification," or to "power-personalizing." This is a process of the putting together of power and personality. It seems to be one of the basic principles that governs evolutionary and experiential growth in the master universe, and concerns the experiential deities. It is the purpose of this Appendix to examine this principle in detail. § 1 definition of terms: personality and power Exactly what is it that is being put together in the process of power-personality synthesis? Some careful definitions are in order before we begin our examination of this subject. And here, we will get no help from the dictionary because the Papers attach their own meanings to the words "power" and "personality." The meaning of the word "personality." The definition (or, actually, the description) of the word "personality" is suggested by the following citations:
With regard to subabsolute personality:
We deduce: Personality stands in sharp contrast to the three energies — spirit, mind, and matter. The reality of these three energies can be expressed in terms of both quality and quantity. The reality of personality can be expressed in terms of quality only. This is particularly well illustrated in the estimates made concerning the four absolute gravity circuits. (131.4) 12:3.1 [544] The action of gravity in the domains of matter, mind, and spirit can be computed — but the operation of the Father's personality circuit, personality gravity, "is noncomputable." An illustration: Think of the color "red." We can think of it as an abstract reality; it is only an abstract concept. No one has ever actually seen the color red — as such, and all by itself. We always see something that is red. Neither do we ever perceive personality as an isolated reality. We always know someone who is person. But the color "red" will completely determine the hue of the object that it colors, and personality will likewise pervade — dominate — the whole of the being that serves as the life vehicle for the unifying personality. The meaning of the word "power." The Papers make it clear that they are not able to follow the definitions the English language gives to the words — power, energy, and force. (9.4) 0:6.2 [1085] The Papers define their usage of these words as follows:
In the physical realms, the word "power" (as in the phrase "universe power") is applied to that stage of energy evolution at which emergent energy has become subject to the intelligent control of the Sevenfold and the Supreme. (470.5) 42:2.14 [831] Concerning mind and spirit, we would accordingly reason by analogy: Emergent mind and emergent spirit (spirit emerging from the Deity Absolute) would also have their stages of matured development that would be analogous to "universe power." These three energies, when controlled by the Supreme Creators, and when integrated in the Almighty, would seem to represent power — the sovereign power of the Almighty Supreme — in the fullest sense of the word. (1271.5) 116:4.1 [1182]; (1273.5) 116:5.1 [1095] § 2 why does power-personality synthesis take place? Is there a basic reason, or need, for the process of power-personality unification? Is there something in the nature of God, or in the relationships which God has established, that makes this process inherently natural and divinely inevitable? With this question in mind let us examine the nature of God, review the manner in which he has expressed his nature in diversity; and then, consider how he has co-ordinated this diversity by existential techniques. To do this, it will be necessary to consider the following:
After we have studied what happened existentially, we should go on to consider the experiential repercussions and consequences of these existential transactions.
We start out with the absoluteness of God's unity. In him there is no such thing as spirit energy and not-spirit energy. At this point we are thinking on a concept level that is prior, and ancestral, to both Paradise spirit and Paradise monota.
The identity, the absolute sameness, of monota and spirit on Paradise is a revelation of the absolute oneness, in the nature of God, of that which becomes spirit energy in the Son and nonspirit energy in the eternal Isle. There is consciousness (mindedness) prior to the appearance of the Conjoint Actor, but there is, as yet, no actual mind.
These statements will stand some very careful analysis. This analysis should carefully consider what did not happen, as well as what did happen. Consider, then, the following:
To summarize: In this analysis we did not observe that there was a synthesis of the Eternal Son and the Isle of Paradise. Paradise remains isolated. What did happen was the appearance of a threefold thesis of deity, culminating in the final existential thesis of undivided deity — the Paradise Trinity. Actual Deity is united and unified; Paradise (which is nondeity) is not, it is isolated.
The two stories of the expression of God's nature — in actuality and in potentiality — run parallel at the start, but the parallel breaks down when we come to the point of the unification of the deified-spiritual expression with the opposite expression, which is undeified and nonspiritual. The unification, or synthesis, is perfect and complete with respect to the three Absolutes of Potentiality; such unification is not even suggested with regard to the three Absolutes of Actuality. Paradise remains unique and isolated. What does take place is not a union of all actual reality, but a union of all actual deity reality in the Paradise Trinity. The problem of the unification of total actual reality appears to be a problem that has been projected for solution by experiential deity — God the Supreme, God the Ultimate, and God the absolute. We believe this is the eternity background of the post-Havona challenge of power-personality synthesis. § 3 the challenge of power-personality synthesis The revelation of God can never be complete. It could become final only if all extra-Havona capacity could become experientially exhausted by becoming real — only if all potentials could emerge as actuals. This would mean that three goals would have to be reached:
The experiential exhaustion of the potentials of the three limitless Absolutes is unthinkable. But, as we look at their existential relationship we find that the three Absolutes are already one; they are unified in, and by, the Universal Absolute. God is existential in eternity, and so he has an existential "self consciousness of infinity." But it will require another eternity to achieve the experiential self-realization of what is contained in the limitless reservoirs of the three Absolutes. (The five preceding paragraphs are an analysis of page 645, paragraphs two to four, (56:9.9-11 [1195] in the Papers.) We observe, that in unifying the Absolutes (15.5) 0:11.15 [260] the Universal Absolute is doing something existentially that the Second Experiential Trinity cannot do experientially (16.4) 0:12.7 [402]; and that even the Trinity of Trinities may be unable to accomplish in the universal sense. (1172.2) 106:8.17 [1196] But this threefold trinity is not wholly experiential — it is really an existential-experiential trinity because it includes the Paradise Trinity. (1171.5) 106:8.12 [484] The experiential unification of the three Absolutes would be the final, and the universal, power-personality synthesis. This appears to be impossible on absolute levels. But it is not impossible on subabsolute levels — on finite levels of supremacy, and on absonite levels of ultimacy. On these levels it is possible to power-personalize the total finite and then to power-personalize the total absonite. § 4 why does it take place on three levels? — We have seen from the definitions of personality and power, that their synthesis takes place through the unification of organized energy (physical, mindal, and spiritual) with personality. We have noted that personality is never manifested by itself, and we will find that the nature of the deity personalizations that participate in these transactions is always spirit-personality. We will discover that this unification of power and personality is taking place on three levels — absolute, absonite, and finite. Original Reality is eternally present on the existential and absolute level; and provision was made for ". . . two subabsolute and evolutional levels of power-personality manifestations in the master universe." (15.7) 0:11.17 [1197] At the same time, we should recognize that the Paradise Trinity "is existential in actuality" (15.8) 0:11.18 [1198], but in function, "all potentials are experiential." (ibid) The Trinity, from the beginning, has a potential for function on three levels: (1171.2) 106:8.9 [1199]
Now, we should carefully bear in mind that the actions on the part of the Paradise Trinity are experiential in potential. The Trinity is existential in fact, but its potentials are experiential. This is why there are three potential experiential — deities — Supreme, Ultimate, and Absolute. These three experiential deities are personalizing on their respective levels because the Paradise Trinity originally functions on these levels, and because such functions are experiential in potential. We can summarize this again, from still another perspective:
Let us, for the moment, ignore God the Absolute and consider the two experiential deities that are power-personalizing on subabsolute levels — the Supreme and the Ultimate. Their appearance on these two levels makes the formation of the two experiential trinities inevitable. (15.7) 0:12.1 [281] The correlation of the sum total of all divinity activities on the finite level power-personalizes in God the Supreme and unifies impersonally in the First Experiential Trinity — the Trinity Ultimate. Likewise, the correlation of the sum total of all divinity activities on the absonite level power-personalizes in God the Ultimate and unifies impersonally in the Second Experiential Trinity — the Trinity Absolute. We are informed that a trinity always reaches out to envelop all possible deity realities (16.1) 0:12.4 [759], and that deity realities are always seeking for the completeness of self-realization in personalization. (ibid) The experiential deities are, therefore, certain to factualize because they are potential in the Paradise Trinity (ibid); and the experiential trinities are certain to appear because of the evolution of the experiential deities. This appears to be something of a chain reaction. The experiential deities may be potential in the Paradise Trinity, but their actual emergence on the cosmic scene of action is dependent on two things:
As we study the phenomena of power-personality synthesis we will find that the story is different on each of the three levels of reality — the finite, the absonite, and the absolute. § 5 finite power-personality synthesis There is no experiential trinity that is pre-supreme. The first of the evolutionary deities, the Supreme Being, is to become a member of the First Experiential Trinity (16.3) 0:12.6 [400]; and it can hardly form as a factual reality until he has completed his own growth. Nor could the existential trinity, the Paradise Trinity, so unify as to experientialize the Supreme. The Paradise Trinity is not an experiential trinity; it could hardly "unify" because it has always been absolutely unified. It possibly could have existentialized the Supreme Being, but it never could have experientialized him. What the Paradise Trinity actually did was to produce the spirit person of God the Supreme (11.1) 0:7.7 [1083]; (12.2) 0:8.10 [523], and this sprit person is the volitional focal point of all finite power-personality unification. God the Sevenfold. The Supreme Being emerges as a result of the evolutionary achievements of God the Sevenfold, as a result of the successful collaboration between the Supreme Creators and the Deities of Paradise. (11.5) 0:8.1 [1204] This relationship is emphasized in the summary appearing on the facing page. This summary stresses the three levels of the Sevenfold:
The evolutionary emergence of the Supreme Being takes place in the absence of the unification of any experiential trinity; none is in existence that could unify. The growth of the Supreme is the result of the interaction of the three levels of God the Sevenfold. Internally, there is also a certain unification that takes place in the Sevenfold Deity: The Corps of the Supreme Creators does achieve an experiential unification that constitutes it (in the unified deity sense) one of the three members of the First Experiential Trinity. Why does Almighty power converge? What is it that causes the time-space acts and efforts of time-space creators to focalize in the converging power of the Almighty? We are informed that there are two "unities" in the time-space creations that so interact as to cause this inflowing convergence of experiential power. (641.2-3) 56:6.1-2 [1205] These are presented as follows:
The personality factors of God the Supreme emanate from the Paradise Trinity and unite with the focalizing power prerogatives of the Almighty on the pilot world of the outer Havona circuit. This unification takes place through the function of Supreme Mind. (641.3) 56:6.2 [382] Triune Paradise Deity is evolving in two aspects of Supremacy, and these two aspects are unifying in power and personality as one Supreme Being. Or, from another perspective, God the Sevenfold is power-personalizing in the Supreme Being. (12.1) 0:8.10 [523] And finally, the spirit person of the Supreme is inseparable from the power of the Almighty. (1167.3) 106.5.2 [1091] An expansion of the concept of God the Sevenfold. The evolutionary growth of the Supreme, as we have considered it so far, is relatively simple. But we are carefully instructed that God the Sevenfold is not a simple association:
What are these aspects of Sevenfold Deity that are other-than-spiritual and other-than-personal? (See the summary facing this page, A General Presentation of the Sevenfold Deity.) We know about the Sevenfold Controllers (1273.6-12) 116:5.2-8 [965], and we have speculated concerning a possible "mind aspect" of the Sevenfold Deity. (See Appendix XII § 2 [87]) The power prerogatives of the Almighty derive from the Creator Sons via the Master Spirits, from the Physical Controllers via the Power Directors and both converge in the spirit person of the Supreme. Perhaps they also derive from the span of ministry of creature mind in the local universes to the ministry of the cosmic mind in the superuniverses, and from the Creative Spirits via the Master Spirits to Majeston — who is the focal point of the factualizing Supreme Mind. (5.13) 0:3.14 [957] And, perhaps, there are still other aspects of the Sevenfold Deity that are beyond our conception, but which also converge in the power-personality synthesis of total finite reality. (11.4) 0:7.10 [1139] We are reminded that the Father is actual in the Son, Spirit, and Paradise; that he is potential in the three Absolutes. The Supreme is both, he is actual and potential, and is expressive of both in the total finite sense. (1279.7) 117.1.9 [1208] The impersonal, and not-personal, aspects of cosmic reality are in process of being unified with the spirit and personal aspects of reality in the experiential deities. (1167.3) 106:5.2 [1091] A new relationship between Pattern and Person. The unification of the other-than-divinity aspects of the cosmos with the divinity values of deity appears to result in the establishment of a new relationship between Pattern and Person. This is a transaction that is taking place in the unification of the experiential deities and trinities. (1171.3-4) 106:8.10-11 [1209] Consider the following statements concerning Pattern and Person:
Something new is evidently taking place in the evolutionary emergence of experiential deity. There appears to be a wider scope to that reality which is being power-focalized, then personality-unified. This scope appears to be total as concerns the level of reality on which power-personality unification is taking place — total finite, and total absonite. In the experiential deities everything — matter, mind, and spirit — is being unified with personality. The divergence of the three energies. At this point in our study we would raise the question: Is there any relationship between this process of all-inclusive unification and the divergence of the three energies (material, mindal, and spiritual), as they radiate outward from Paradise to the time-space creations? Consider the following citations:
On Paradise there is neither discernible nor measurable difference between spirit and monota. In Havona there is a difference between spirit and energy (triata), but there is no functional disharmony — spirit and matter are perfectly co-ordinated. In the superuniverses there is major divergence between divine spirit and cosmic energy; this divergence produces many problems and disharmonies. These many problems offer many challenges to creatures and creators who thereby gain experience in the harmonizing of this divergence. In the Supreme all three energies are being power-personality unified by evolutionary experience. The greater the experiential challenge, the greater the possible experiential growth. (1275.7) 116:6.7-8 [1213] The personal activity of the Supreme. We know that the experiential deities grow partly as a result of their own efforts ". . . their own experiential functioning in the universes of power and personality . . . " (16.1) 0:12.4 [759] This means that each emerging experiential deity takes an active part in the evolutionary growth process; he is "a volitional creative participant" in his own achievement of actualization. (1282.2) 117:3.7 [1218] The spirit person of the Supreme is "Trinity derived," and his almighty power is "creator evolved" (ibid), and he works personally in the "universes of power and personality." He is also growing as he is able to experientially actualize "the associative-creative potentials" of Paradise Deity. (10.6) 0:7.1 [376] We have encountered these three words before — associative, creative, and potential — words used to describe three of the seven levels of Total Deity function. (2.5-7) 0:1.5-7 [521] They are defined, in relation to the manifestation of Deity, as follows:
The Supreme Being is engaged in making real (actualizing) certain potentials of these three levels. Paradise Deity has previously filled, and will continue to fill, these three levels existentially; it now devolves upon the Supreme (and the Ultimate) to fill them experientially. § 6 enrichment of experiential reality by paradise divinity Thus far in our study of power-personality unification, we have given first consideration to the evolution of experiential power in the time-space creations and to the unification of such sovereign power with the spirit person of experiential deity. But whence comes this "spirit person?" Our study of the process of power-personality unification should give some consideration to the factors of Paradise divinity that are directly introduced into the experiential realms. The Paradise Deities and the Paradise Trinity are active participants in this entire process. The Trinity-origin of experiential deity: Supreme and Ultimate. The Supreme and Ultimate both have historic origins, origins in time. (13.3) 0:9.5 [373] They begin their existences as spirit beings in Havona. (162.4) 14:6.29 [784] The Supreme Being is described as having "a perfect and symmetrical spirit nature" before the beginnings of the synthesis of personality and power. (161.10) 14:6.23 [1135] Concerning the origin of the Supreme, we are informed:
The original projection of the Supreme is as a spirit person, and this spirit personality is created by the Paradise Trinity. This is the factor of Paradise divinity that is evermore present in the nature of the Supreme. This is the spirit-and-personality focal point for finite power-personality synthesis. And what is true of the Supreme, would appear to be true (in principle) of the Ultimate:
We deduce: what the Paradise Trinity is to the Supreme on the finite level, so also is it to the Ultimate on the absonite level. In other words, the Paradise Trinity is also the source of the absonite superpersonality of the Ultimate, and this must be the focal point for absonite power-personality synthesis. With both experiential deities, the Paradise Trinity is the source of their original being as well as the entity of absolute stability that supports their evolutionary growth. A different concept of the Sevenfold. We have all along considered the Sevenfold Deity as it functions in the association of God the Sevenfold (and the Sevenfold Controllers). But there is another way of looking at "the Sevenfold," and this concept is one of lateral diversification, rather than one of descending ministry. This concept of "lateral diversification," is one that considers the Seven Master Spirits as the sevenfold diversification of the unity of triune Paradise Deity. Consider the following citations:
We have previously noted this Principle of Divergence-Convergence. (Appendix XIV § 1 [97]) It involves the diverse distribution of Original Unity by divergence, and then the reassembly of the divergent factors, by convergence, to produce a new and different kind of Unity. In this instance the Original Unity is existential Deity; this is the Unity that diverges. The resulting unity, the unity that is produced by convergence, is Supreme Unity — experiential deity. And there is a further difference:
The power-personalization of the Supreme thus incorporates certain Paradise values of divinity, and projects the diversification of the Original Unity of Deity (the Trinity) onto the finite level or reality by the technique of converging unification. Similarly, the Ultimate actualizes certain absonite values of Paradise (12.4) 0:9.1 [485], and projects the divergence of the Original Unity of Deity onto the absonite level of reality by converging unification.
Neither the Supreme nor the Ultimate is the undivided deity of the Paradise Trinity, but each is a reflection of this unified deity — the Supreme Being, a reflection on the finite level — God the Ultimate, a reflection on the absonite level. This is probably what the Papers mean when they state: "The Supreme is the [Paradise] Trinity unification comprehended by finite beings; the Ultimate is the unification of the Paradise Trinity comprehended by absonite beings." (12.5) 0:9.2 [517] The infusion of Paradise divinity into the experiential domains. The entire process of power-personality unification, on all levels, is being continually enriched by the steady infusion of Paradise divinity into the time-space (and the time-space-transcended) creations. This takes place because it is God's will that Paradise divinity be so attenuated and diluted as to be functionally effective and creature-comprehensible on relative (subabsolute) levels of existence. Basically, this must be the reason for the appearance of the Supreme Creators and for the formation of the deity association of God the Sevenfold. (1269.7) 116:2.3 [1221] The whole of the creature-creation is being constantly enriched by the ceaseless outpouring of mind, spirit, and personality, by the eternal Deities of Paradise. (102.7) 9:5.1 [1222]; (100.7) 9:2.5 [1223]; (70.2) 5:6.1 [776] This constant infusion of Paradise divinity, this continual enrichment of experiential reality, is described in the Papers as follows:
These, then, are some of the elements of Paradise divinity which are constantly enriching the entire process of power-personality unification, and which are being incorporated on all levels; on creature levels, as when man fuses with an Adjuster; on creator levels, as when a Creator Son becomes like one of his creatures; on deity levels, as in the power-personalizations of the Supreme and the Ultimate. § 7 the absonite level: pre-supreme status When we undertake the study of power-personality unification on the absonite level, we are considering something that is inseparable from the development of the whole master universe. If we limit our consideration of this subject to the post-Havona ages of master-universe growth, then it breaks down into two major divisions:
In this section we propose to examine the control, and the overcontrol, that is now being exercised in relation to the master universe, as it presently exists, prior to the emergence of the Supreme Being. The master universe is controlled, existentially, by the Trinity of Ultimacy — by the Paradise Trinity functioning in relation to the absonite. (136.6) 12:6.8 [1227]; (113.7) 10:5.5 [530] From the experiential standpoint, the control of the total master universe is the function of:
In this relationship, the Supreme and the Ultimate are functioning as potentials (like the Absolutes), rather than actuals. They are modifying and conditioning the unconditioned potentials of the Absolutes. They are maturing these potentials for utilization on the absonite, and on the finite levels of creative-evolutional activity. (See Appendix VII § 2, The Maturation of potentials [45].) Prepersonal status of experiential deity. The status of experiential deity, before full emergence, is designated "prepersonal." (113.6) 10:5.5) [530] Stated otherwise, this is the status of evolving (and eventuating) experiential deity before the full completion of "experiential power development." (ibid) During this period, such "prepersonal experiential deity" is qualified representation of the Paradise Trinity to the level of reality concerned — finite reality, in the case of the Supreme — absonite reality, in the case of the Ultimate. During this prepersonal stage of development the personal Deities of Paradise do not work personally with the experiential deities — only through the Paradise Trinity (115.5) 10:7.3 [384], just as they work with the (prepersonal) Deity absolute. (116.4-5) 10:8.3-4 [508] This relationship, presumably, will change whenever the experiential deities emerge as completed power-personalizations. (115.5) 10:7.3 [384] Perhaps the personal Deities of Paradise (Father, Son, and Spirit) will then collaborate personally with God the Supreme and God the Ultimate. And, perhaps, the Supreme and the Ultimate will then sustain a new and different relationship to Paradise Trinity. The Architects of the Master Universe. The eventuated Master Architects are the one experiential group that began their function in relation to the growth of the master universe as a fully developed corps. They are designated "eventuated beings" and apparently were all in existence in the First Universe Age — perhaps even in the hypothetical Zero Age. (Appendix I § 1 - 3) At any rate, these Architects do provide for a uniform and unified pre-administration of the entire master universe. They function as full administrators prior to the assignment of "specific rulers" to the various realms of the master creation. (137.2) 12:6.17 [1228] This, then, is the picture of the co-ordination of the affairs of the master universe prior to the evolutionary emergence of the Supreme Being. § 8 the absonite level: post-supreme status The final evolutionary emergence of the Supreme Being introduces four new elements into the absonite level of reality:
These, then, are some of the new elements that will appear on the absonite level of reality in the Third Universe Age, and will function throughout each of the post-supreme ages (Third, Fourth, Fifth, and Sixth) of the outer space levels. They will add to the forces, personalities, and influences, that previously operated in the outer space levels of the master universe, and on the absonite level of reality — the Architects of the Master Universe and the Trinity of Ultimacy (the Paradise Trinity functioning in relation to the absonite.) How will the emerging Ultimate be related to these new factors that are making their appearance on the absonite level? We will reserve the consideration of his relationship to the two trinities (Paradise Trinity and Trinity Ultimate) for the next section, and will discuss his other relationships in this section. Relationship of the Ultimate to the Sevenfold (or Tenfold?) We are informed that God the Sevenfold began to function when the seven superuniverses were organized, and that this function "will probably expand" with the opening up of the outer space levels. (12.3) 0:8.12 [358] We have considered the possible expansion of ministry into the outer space universes by the Sevenfold Deity, and the possible internal expansion of the Sevenfold Deity into a Tenfold Deity. On the summary facing this page, we have attempted to suggest how the structure of Sevenfold Deity might possibly expand into a Tenfold structure. We have the opinion that this deity association (Sevenfold-becoming-Tenfold) will continue to function on the creative frontier when this frontier moves from the superuniverses outward into the Primary Space Level; and have the opinion that its additional experiential development will repercuss in the Deity of the Corps of the Supreme Creators in the First Experiential Trinity, thus contributing to the absonite expansion of this Deity Member of the Trinity Ultimate, and to the absonite unification of this experiential trinity.
There is one important difference between the Sevenfold Deity and the (possible) Tenfold Deity: The Sevenfold is co-ordinated only by existential Paradise Deity; both the Infinite Spirit and the Universal Father are functional members of God the Sevenfold and of the Sevenfold Controllers (1270.2-8) 116:2.5-11 [964]; (1273.6-12) 116:5.2-8 [965], and this is also the case with the Tenfold Deity. But, in addition, the Tenfold will enjoy the experiential co-ordination of the completed Supreme Being. The Ultimate in relation to the Supreme. Our attempts to visualize the techniques of power-personality synthesis on the absonite level are complicated by the fact that God the Ultimate is the second of the experiential deities — God the Supreme is the first. There is no total experiential deity prior to the Supreme (except for the intermittent collective function of the Seven Master Spirits) but the entire growth process of the Ultimate (in the post-supreme ages) is dependent on the prior presence of the actualized Supreme. We see four relationships emerging between the actualizing Ultimate and the completed Supreme:
The Supreme Being appears to be the connecting link between all of the experiential relationships of the emerging deity of God the Ultimate. § 9 the absonite level: power-personality synthesis The actual power-personality synthesis of God the Ultimate is a function of the First Experiential Trinity. This means that all of the activities of the absonite level must register in, and be co-ordinated by, this trinity. The First Experiential Trinity. The emergence of the Supreme Being, and the unification of the Deity of the Corps of the Supreme Creators, makes possible the factual formation of the Trinity Ultimate. (Appendix X § 3) The third member of this trinity is the Deity of the Corps of the Master Architects, and they have existed from the dawn of eternity. (351.2) 31:9.1 [196] The Trinity Ultimate has, for a long time, been a qualified reality. (1291.8) 117:7.4 [389], and now it becomes a factual reality and begins its long evolutionary growth toward the status of a unified reality. (See Appendix XIX § 5, The Evolutions of Experiential Trinities [139].) The two trinities, existential and experiential. The Ultimate derives his personality (or superpersonality?) from the Paradise Trinity. (16.1) 0:12.4 [759] This existential trinity participates in the growth of the Supreme as the Trinity of Supremacy (113.5) 10:5.4 [507], and it will undoubtedly function in conjunction with the emergence of the Ultimate as the Trinity of Ultimacy. (113.6) 10:5.5 [530] This means that two trinities (Paradise, and First Experiential) may possibly be collaborating, and we know nothing about the possible implications of such a dual-trinity relationship. We have the opinion, however, that the Paradise Trinity will withdraw in existential function just as fast as the Trinity Ultimate is able experientially to replace such functions. How does the Trinity Ultimate unify to factualize God the Ultimate? Here again, we encounter something new, an experiential deity will power-personalize as the result of the unification of an experiential trinity — the first trinity of its kind. Consider the following citations:
In our study of the evolution of the Supreme we observed there was no pre-existent experiential trinity; at least none had achieved factual formation. It would appear that the Corps of the Supreme Creators acted in the absence of an experiential trinity. But the Supreme Creators are not trinity. It must therefore follow that the emergence of the Ultimate will be something different from the evolution of the Supreme. Nevertheless, we can probably make some cautious comparisons between the Sevenfold (in relation to the Supreme) and the First Experiential Trinity (in relation to the Ultimate):
What is true of the power-personalization of the Supreme appears to be true — at least in principle — of the power-personalization of the Ultimate, only on a vaster scale. The Ultimate is going to take into his personalization of power a larger segment of Total Reality than did the Supreme. But this encompassment of Reality (things, meanings, and values of the master universe) will be similar to the power-personalization of the Supreme in that it will include that which is personal and spiritual and also that which is other-than-personal and other-than-spiritual. (1167.3) 106:5.2) [1091] This seems to be a valid point of comparison between the Supreme and the Ultimate. But we are also instructed that, in terms of both quality and quantity, the emergence of the Ultimate is a more complex process than is the actualization of the Supreme (1171.8) 106:8.15 [1089] The Ultimate is more than an amplification of the Supreme. (ibid) § 10 power-personality synthesis on the absolute level If the completed evolution of the Supreme enables creatures to rise above the finite level and attain the absonite level of super-creature destiny (11.4) 0:7.10 [1139], then will a similar development in God the Ultimate result in the opening up of a new creature destiny beyond the absonite level? This would appear to be a very likely prospect. (1169.3) 106:7.4 [479] The Second Experiential Trinity. The completion of the power-personalization of the Ultimate makes possible the factual formation of the Trinity Absolute. (1167.2) 106:5.1 [1130] The Supreme Being, God the Ultimate, and the Consummator of Universe Destiny constitute the membership of this trinity. (ibid) Even now, this trinity probably exists as a qualified reality; with the emergence of the Ultimate it can form as a factual reality, and can begin the effort to attain the status of a unified reality. Total unification appears to be very doubtful, even impossible. (See Appendix XIX § 5, The Evolution of Experiential Trinities [139], and § 6, The Non-Unification of the Trinity absolute [140].) The expanding scope of power-personalization. In our study we have been slowly moving from the finite, through the absonite, toward the absolute level of reality. In this expanding progression the power-personalizations of experiential deity have been taking in more and more of Total Reality — personal and spiritual, together with other-than-personal and other-than-spiritual. Consider these citations:
With each step (from finite, through absonite, to absolute) more and more of Total Reality is being encompassed: the Supreme Being embraces the total finite of the grand universe in his power-personality synthesis; the Ultimate takes in the whole absonite potential of the entire master universe in his unification of power and personality; and, if the Second Experiential Trinity could completely unify, this would power-personalize God the absolute out of the absolute-divinity and prepersonal potentials of the Deity Absolute. But, God the Absolute is also inseparable from the "other-than-personal" and the "other-than-divinity" values that are present on the absolute level of reality. This points directly to the Unqualified Absolute.
In other words, what we have been discussing is the final power-personality synthesis. This is the attempt to bring about an experiential unification of the Absolutes; an attempt to do, by experiential techniques, what actually is done in eternity, by existential techniques. This is an infinite project; it has no end, no limit, no outside, no beyond! Existentially, and in eternity, the Absolute of potential power and the Absolute of potential personality are perfectly unified. The Universal Absolute perfectly unifies the Unqualified Absolute and the Deity Absolute. (15.5) 0:11.15 [260] But this is an existential unification; it is not an experiential unification. This brings us back to a statement that was made earlier, in the third section of this Appendix. Let us repeat:
We have come around the circle and are approaching the full cycle of eternity, but in order to exhaust infinity, we must reach the end of eternity. However, eternity is infinite just as infinity is eternal. Of one thing we may be sure: the eternal growth process will never be terminated by an end. And this raises the question — is there such a thing as an "end?" Or, is the concept of an "end" merely a foible of thought resulting from the time-space limitations of human thinking? Even the Paradise Trinity cannot "do the nondoable." (1299.1) 118:5.1) [704] It cannot experientialize the Deity Absolute. The Original Trinity is infinite, it has the power, but it could only experientialize God the Absolute out of the potentials of the Deity Absolute if it were, itself, an experiential trinity. Appendix XXIII. The Trinity of TrinitiesTHE TRINITY OF TRINITIES The Eternal Cycle of Deity [166] The Inventory of Three Trinities [167] The Stage of Incompletion: Stage One [168] Supreme-Ultimate Trinitization [169] The Stage of Initial Factual Reality: Stage Two [170] The Stage of Growing Unification: Stage Three [171] The Hypothetical Stage of Completion [172] In the far, far distant epochs of the post-ultimate age the something emergence of the Trinity of Trinities will begin the final reunification of all actual (and actualizing) deity — existential and experiential. In relation to deity, this multiple-trinity appears to be the total of totals. As we contemplate the past-eternity origin of the Paradise Trinity, then ponder the eventual appearance of this threefold trinity in the utter remoteness of the almost-eternal future, the feeling of the cyclical nature of deity personalization and trinity formation is likely to grow upon us. The Papers comment on this:
The cycle of deity starts in past eternity. It passes through many stages and many ages and is finally lost to concept beyond the distant horizon of future eternity. It all seems to start with the Infinite. And our final concept of the final quest is the search for the Infinite. § 1 the eternal cycle of deity Deity seeks expression in personalization (16.1) 0:12.4 [759], and the Infinite achieves the original threefold personalization of deity, in the face of the inherent indivisibility of deity, by eternalizing the Paradise Trinity. (15.7) 0:12.1 [281]; (108.3) 0:12.2 [519] Since the potentials of this Original Trinity are experiential (15.8) 0:12.2 [519] it follows, that when Reality is projected on two subabsolute levels, this act predetermines the sometime appearance of two additional trinities of experiential nature. (15.8) 0:12.2 [519] The functions of trinity encompass the realities of deity. (16.1) 0:12.4 [759] And, as we have already observed (Appendix X § 7 [76]), the apparent prerequisites for the eventuation of trinity seem to be three deities functioning in relationship to each other, hence operating on the same level of Reality. Two such deities could have a "relationship," but three would eventuate a "system" (1227.7) 112:1.17 [700], and it would seem that the appearance of trinity is inherent in the eventuation of such a system. In fact, trinity appears to be that very system. The three deity presence of the eternal and existential Father, Son, and Spirit eventuate the Paradise Trinity, which is also eternal and existential. The Trinity Ultimate, of subinfinite and experiential status, seems to eventuate because of the emergence of three new deity presences: the deity presences of the Supreme Being, the Architect-Corps, and the Supreme Creator-Corps. These three deity presences seem to be functioning in relation to each other on the same level of reality — a level that is subinfinite and experiential. Since trinity is also deity, it also seeks for new and further expression in the form of new deity personalization. (16.1) 0:12.4 [759] Such trinity projection of new deity personalization will give rise to new relationships of deity. If such deity "relationships" evolve from twofold to threefold, then a new system is going to appear. This will result in the further unification of deity through the eventuation of a new trinity-encompassment of Total Deity in the reality-level concerned. (ibid) This must be what takes place when the emergence of Ultimate Deity encounters the presences of Supreme Deity and the Destiny Consummator on a post-ultimate (coabsolute) level of function. The result is the eventuation (formation) of the Second Experiential Trinity, the Trinity Absolute. Prior to the appearance of the Trinity Absolute, the Paradise Trinity and the Triniy Ultimate could maintain a two-way "relationship." It would seem that this relationship becomes forever modified with the appearance of the third trinity. Three trinities in functional relationship must eventuate a new "system," even a "system of systems." The appearance of this new threefold system must thereupon eventuate in the trinity-totaling of three trinity-totals — the appearance of the Trinity of Trinities. This threefold trinity eventuates as the unification, the totaling of all actual (and actualizing) deity — existential and experiential — and provides the foundation whereon trinity may seek for final projection of deity personalization, the attempt to experientialize the existential Infinite. (1171.1-5) 106:8.8-12 [1234] § 2 the inventory of three trinities The Papers inform us that the Trinity of Trinities is "an existential-experiential Trinity Infinite." (16.6) 0:12.9 [1141] If this is the case, then it should exhibit some of the characteristics of an experiential trinity. We have observed that experiential trinities seem to pass through three stages of growth: qualified reality, factual reality, and unified reality. (Appendix XIX § 4 [138]) We suspect that the threefold trinity is now a qualified reality of some degree, and there is some indication in the Papers that this is the case. (1172.5) 106:8.20 [599] We are more interested, however, as to when this multiple-trinity can actually form as a factual reality. We do not believe that this can take place until the three constituent trinities have also formed as factual and actual trinities. This being the case, let us take a quantitative inventory of these trinities and follow this by making a qualitative inventory of these same trinities. A quantitative inventory of trinities. When is it that each of these three trinities achieves the status of a factual reality? We can tabulate the data concerned:
From this data we may conclude that the Trinity of Trinities cannot form as an actual fact — as a factual reality — until after the Sixth Universe Age (the completion of the master universe) and the emergence of the Ultimate. Any functions of this multiple-trinity prior to that time would have to be as a qualified reality. A qualitative inventory of trinities. What kinds of trinities are we studying? Are they all alike? Each one of them is a trinity, but otherwise they appear to be quite different. The Paradise Trinity is existential and infinite (16.6) 0:12.9 [1141]; it is also absolute. (113.7) 10:5.6 [1235] The two post-Havona trinities are not existential; they are experiential (15.7) 0:12.1 [281], and they are not infinite. (15.9) 0:12.3 [937] These two post-Havona trinities are both experiential and subinfinite in status, but otherwise they are not alike. The Ultimate Trinity is subabsolute as well as subinfinite. This is the trinity that fosters the evolutionary co-ordination of the master universe (1165.7) 106:3.2 [399], and the master universe is neither absolute nor infinite. (1167.6) 106:6.1 [1081] The full unification of the Trinity Ultimate will cause the final emergence of God the Ultimate (16.3) 0:12.6 [400] and, while the Ultimate is absonite and transcendental (1171.8) 106:8.15 [1089], he is not an absolute deity. (1167.1) 106:4.4 [1104] In contrast to all this, the Trinity Absolute (as might be deduced from its name) is "absolute in total function" (1168.3) 106:6.4 [1149], and its objectives are qualitatively absolute and quantitatively infinite. (1168.2) 106:6.3 [1144] There is another difference between the two post-Havona trinities; this is a difference in unification. Trinities can form and become factual realities, but experiential trinities still have to earn a unified status before they can become undivided deity — Deity Unity. (641.1) 56:5.4 [939] The Ultimate Trinity is subinfinite and is able to unify completely (16.5) 0:12.8 [938] because its objectives are also subinfinite. The Absolute Trinity is subinfinite and is not able to unify completely (ibid) because its objectives are not subinfinite (1168.4) 106:6.5 [1143], and the final quantitative realization of these objectives would imply the exhaustion of infinity. (1169.2-3) 106:7.2-3 [1236]; Appendix XIX § 6 [140]) We are now in position to summarize the qualitative inventory of the three trinities that constitute the Trinity of Trinities. They seem to have the following characteristics:
At the close of the Sixth Universe Age, the Paradise Trinity is, as always, a factual reality and perfectly unified. The Trinity Ultimate is also a finished entity — completely unified. But the Trinity Absolute is apparently caught in a stalemate: its full unification is involved in a growth process, the completion of which seems to require the reaching of the ends of eternity and the exhausting of the potentials of infinity! § 3 the stage of incompletion: stage one Since each of the three component trinities is in existence as a factual reality, there is no reason why the Trinity of Trinities cannot also form as a factual entity. The First Level of this multiple-trinity consists of three trinities. This we can visualize without difficulty because each of these three trinities is present as a factual entity. (In the analysis of the Trinity of Trinities in this Appendix, we are following the structure of the threefold trinity as it is presented in the Papers on page (1170.4) 106:8.1 [1237], "The Trinity of Trinities.") We encounter problems on the Second Level. This level is supposed to be made up of the union of three deities: Supreme Deity, Ultimate Deity, and "the Absolute." The first two members are factually present; they have fully emerged as deities of experiential nature. The third member is completely missing; God the Absolute has not emerged as an experiential actuality. There may be some sort of qualified pre-presence of God the absolute, because the Second Experiential Trinity is a factual reality and is trying to unify; but there is no factual presence of "the Absolute" because the Second Experiential Trinity is not able to unify, and the unification of this trinity is necessary to "experientialize Absolute Deity." (16.4) 0:12.7 [402] (The Deity Absolute is present, but the Deity Absolute is existential [ (4.12) 0:2.18 [1238]] and potential [ (14.4) 0:11.6} [1038]] hence would appear to be non-functional in a trinity union with experiential and actual deity. This Absolute would have to undergo some degree of "experiential personalization" [ (644.7) 56:9.5 [1239]] before becoming functional [in that same degree] with experiential deity on the Second Level of the Trinity of Trinities.) Incomplete status. We are blocked at this point in the effort to visualize the structure of the threefold trinity. We cannot even complete the Second Level — much less try to go on to the Third (and final) Level. We would designate this situation as Stage One in the formation of the Trinity of Trinities — the Stage of Incompletion. Compensated incompletion. The Trinity of Trinities could still function despite the fact that it is incomplete. One of its constituent members is the Paradise Trinity, and this trinity (being infinite) could compensate any deficiencies in the multiple-trinity. Such compensated function would not, however, be the mature function of the Trinity of Trinities because such a compensating action by the Paradise Trinity would be purely existential and, in a sense, superimposed on the existential-experiential function of the threefold trinity. (As we contemplate the future growth of the Trinity of Trinities, it would appear that its full function will always require compensatory support from the Paradise Trinity. Such compensatory action may progressively diminish as the Trinity of Trinities progressively grows in unification, but we do not believe it will never entirely stop because it is not likely that the threefold trinity will ever achieve final and complete unification.) § 4 supreme-ultimate trinitization We have reached an impasse, a stalemate, in the study of the factual formation of the Trinity of Trinities. The First Level of this trinity can form in fact; apparently the Second Level cannot! The deity presence of God the Absolute is lacking on the Second Level, and it is lacking because he cannot emerge. He is unable to emerge because the Trinity Absolute (that should experientialize him) is unable to unify, and this trinity cannot unify because it is impossible to encompass infinity. We do not see how this stalemate can be broken except through the trinitization of God the Absolute by the two experiential deities who have emerged and who are factually present on the cosmic stage of action. This line of reasoning is derived from a passage in the Papers:
The Paradise Trinity becomes existent when the Universal Father and the Eternal Son unite in the unlimited act of the deity trinitization of the Conjoint Actor, their infinite co-ordinate. (90.4) 8:0.4 [681]; (90.7) 8:1.3 [481] What would happen if the Supreme and the Ultimate should engage in a similar deity-trinitizing action? The Supreme and the Ultimate are subinfinite but probably) coabsolute beings. (Appendix XIX § 3 [137]) The results of trinitizing action on their part would also be subinfinite, but probably not subabsolute. We believe that their trinitized expression of God the Absolute will be limited in universality (infinity) of reality but not limited in (absolute) quality of being. We have chosen to designate this being as the "trinitized expression of God the Absolute," or as the "Limited-Absolute." (Appendix XXV, The Trinitized Nature of God the Absolute [180].) § 5 the stage of initial factual reality: stage two Given the appearance of God the Absolute, do we now have a complete Trinity of Trinities? We think not. This trinity can now form as a factual reality on two levels: the Second Level can be factually completed but it can be completed only in an initial sense, not in a final sense. The trinitized expression of God the Absolute represents the maximum effort of the Supreme-Ultimate to mobilize the prepersonal potentials of the Deity Absolute and to personify them, to experientialize them in actuality. But neither the Supreme nor the Ultimate is infinite. (13.3) 0:9.5 [373] We believe that the resulting personalization of deity will be absolute in quality of divinity, but subinfinite in quantity or universality of Reality encompassed in the trinitizing episode. In other words, the Supreme-Ultimate will be able to mobilize some significant part of the existential potential of the Deity absolute (and other Absolutes?) but not, by any means, all of this potential. (1172.5) 106:8.20 [599] And, if the trinitized expression of God the Absolute is qualified and incomplete, then it is reasonable that the deity presence of this Limited-Absolute on the Second Level will also be qualified and incomplete. The one is different from the other, but we do not see how the one can be more than the other — in quantity or universality of reality. What may we say about the Third Level? At this stage of development, the Universal Absolute would seem to represent the best concept of the Third Level. (644.7) 56:9.5 [1239] At this stage of development, the Trinity of Trinities is by no means completely unified:
It would still require the independent action of the Paradise Trinity to activate those boundless and untouched potentials of the Deity Absolute that would still be external to the Limited-Absolute, hence also external to the Trinity of Trinities. A beachhead has indeed been established on the shores of infinity, but the establishment of this initial beachhead falls far short of the encompassment of infinity. § 6 the stage of growing unification: stage three If we may assume the trinitized appearance of God the Absolute and the factual formation of the First and Second Level of the Trinities of Trinities, then we may continue our study of the further growth of this multiple-trinity. We do have a factual minimum of all requisite members on the first two levels — although hardly a maximum. Further growth toward trinity unification might include:
If these are some of the activities that may characterize the eternal stages of growing unification, then to what do they point on the Third Level of the threefold trinity? We postulate that so long as any part of the residual potential of the Deity Absolute (and the other Absolutes) remains external to the Limited-Absolute, hence external to the Trinity of Trinities, it will be impossible for this trinity to achieve finality of unification and universality of function. During the eternal ages of growing unification the three Absolutes will still be almost totally external to the multiple-trinity. And no matter how much growth or unification takes place, these three Absolutes will still be almost totally external to this trinity. These Absolutes are inexhaustible — infinite in potential. It accordingly appears that the best conception of the Third Level of the Trinity of Trinities is still the presence of the Universal Absolute. (644.7) 56:9.5 [1239] We should take note of the opinion of a Universal Censor (116.9) 10:8.8 [1168], who believes that the complexity and unfathomability of the Universal Absolute may be growing in direct proportion to the growth of the cosmos — and we are here considering a Cosmos Infinite. This is not, however, a stalemate; this is a dynamic situation of unending growth. We are instructed that the Paradise Trinity, when viewed from the finite perspective, is not concerned with anything except the total of a given situation, be it planet, universe, or grand universe. (115.4) 10:7.2 [1240] We may ask the question: Will the threefold trinity, as it pursues its eternal goal of unification, disclose a concern for only the total of totals? § 7 the hypothetical stage of completion Suppose, just suppose, that the Trinity of Trinities could actually unify in the total sense. On the First Level there would be three perfectly unified trinities, the existential trinity and the two experiential trinities. On the Second Level there would be the union of Supreme Deity, Ultimate Deity, and absolute Deity — and this would be the Absolute, with no qualifications or limitations. Given such conditions, what would be present on the Third Level? Within such philosophic concept, which will never become a reality, we have probably come close to visualizing the destiny-end of eternity. Just for comparison, let us review the picture that the Papers present of the causal-end of eternity. They describe "the hypothetical static moment of eternity" when the Infinite fills all things. (1153.2) 105:1.5 [270] This must be the closest approach we can make to a pre-existential concept (1163.3, 11) 106:0.9, 17 [1241]; we are visualizing, or trying to visualize, pure and undiluted infinity in past-eternity. Now that we have examined the causal-end of eternity, let us go forward again in concept to view the destiny-end of eternity — to view the concept of the final unification of the Trinity of Trinities. In the writer's belief, this is the "other hypothetical static moment of eternity." But there is a great difference: This would not be the "hypothetical static moment;" this visualization of the future would be better designated as the "hypothetical static-dynamic moment of eternity." This must be about as close as we can come to a post-experiential concept. (ibid) In the theoretical static moment of past eternity, ". . . actuals are still contained within their potentials and potentials have not yet appeared . . ." (1153.2) 105:1.5 [270] In the theoretical static-dynamic moment of future eternity, all potentials would have been actualized; they would have been completely exhausted by having become infinitely experientialized. Hence the designation, "static-dynamic." This is the theoretical moment when the dynamics of pre-creativity, creativity, evolution, eventuation, and super-creativity would finally become static because there would be nothing left to actualize; there would be nothing more to do. It would be finished; all potentials would have become actual. At this hypothetical static-dynamic moment in future eternity, the Universal Absolute no longer serves as an adequate concept for the presence on the Third Level of the Trinity of Trinities. This has to be true, because in this theoretical situation the Absolute would occupy the Second Level of this multiple-trinity in union with Supreme Deity and Ultimate Deity. And when we say the Absolute, we refer to the infinite unification of all three — "in infinity there are ONE." (15.5) 0:11.15 [260] And if they ever could become experientially unified (as they are existentially so unified) then all three Absolutes — Deity, Universal, and Unqualified — would be united in and as one presence on the Second Level of the Trinity of Trinities. At the destiny-end of eternity, we would expect to find the Infinite at the Third Level of the Trinity of Trinities. We encounter the Infinite (in concept) at the causal-end of eternity; we again encounter him (in concept) at the destiny-end. But this theoretical situation is valid only as a concept; as a reality it is eternally remote. Again to cite the opinion of the Universal Censor: "Only infinity can disclose the Father-Infinite." (117.1) 10:8.9 [1242] Appendix XXIV. The Third Experiential TrinityTHE THIRD EXPERIENTIAL TRINITY The First and the Last Trinity [174] Second Level of the Trinity of Trinities [175] Members of the Final Trinity [176] Functions of the Final Trinity [177] The Last Approach to Experiential Deity-Unification [178] In our study of the events of the remote future, it has often proven helpful to turn to the events of the remote past as an aid to comprehension. The study of absolute causes may offer clues as to the nature of those events that draw near to absolute destinies. We may evoke this approach once more as we seek to gain a better understanding of the nature of the Trinity of Trinities — especially the Second Level thereof. This level of the multiple-trinity seems to have the characteristics of an "internal trinity," a trinity that is inside of the larger, threefold trinity. § 1 the first and the last trinity Let us compare the origin of the Paradise Trinity, the First Trinity, with what we have deduced concerning the origin of the deity-union on the Second Level of the Trinity of Trinities. We suspect that this Second Level is really the Third Experiential Trinity. If it is, then it must be the Last Trinity — the final union of deity. In the eternity of the past the Universal Father joins with the Eternal Son (in the presence of Paradise) to trinitize the Infinite Spirit (98.1) 9:0.1 [250] and to eternalize the central universe. (91.6) 8:1.9 [197] And the appearance of the Third Person of (existential) Deity completes "the existential cycle of Deity personalization" (110.5) 10:2.7 [217], with ensuing "critical trinitarian interdependence" of the three persons of existential deity (111.5) 10:3.7 [1243] and the consequent deity-union of these three beings in the existential trinity — the Paradise Trinity. In the remoteness of the future, we believe that God the Supreme will join with God the Ultimate (in the presence of the completed master universe) to trinitize God the Absolute and to inaugurate the inner zone of the Cosmos Infinite. This appearance of the Third Person of (experiential Deity, even though it is a limited and qualified appearance, could inaugurate the cycle of experiential deity personalization; with ensuing critical trinitarian interdependence of the three persons in the final experiential trinity — the Third Experiential Trinity. In certain respects the trinitized expression of God the Absolute sustains a relationship to the ancestral Supreme-Ultimate that is analogous to the relationship between God the Spirit and the ancestral Father-Son. Of course, the Father and the Son are operating on the level of the existential and the infinite, whereas the Supreme and the Ultimate are operating on the level of the experiential and subinfinite, and are trying to project toward the level of the infinite. In the first instance there appears to be a descending "intensifying" relationship: from Father; to Father and Son; to Father, Son and Spirit. In the second instance, it appears (at least on the surface) to be more like an ascending "extensifying" relationship: the Supreme; to Supreme and Ultimate; to Supreme, Ultimate, and Absolute-within-limits — "Limited Absolute." (There is, of course, one basic difference in the two situations: the Son is of origin in the Father but the Ultimate is not of direct origin in the Supreme.) This series of comparisons really oversimplifies the relationships. In the original situation on Paradise, the relationships are more like the following: from Father, to Father and Son, to Father-Son and Spirit, to the Paradise Trinity plus the Three Persons of Existential Deity. Is there a parallel in the second instance? Could it be expressed as follows: from Supreme, to Supreme and Ultimate, to Supreme-Ultimate and Limited-Absolute, to the Final Trinity plus the Three Persons of Experiential Deity? § 2 the second level of the trinity of trinities It will be recalled that the First Level of the Trinity of Trinities is comprised of three trinities: the Paradise Trinity, the Trinity Ultimate, and the Trinity Absolute. (1171.1-4) 106:8.8-11 [1234] On the Second Level are Supreme Deity, Ultimate Deity, and the Limited-Absolute — the deity presence of the sometime-trinitized expression of God the Absolute. (Appendix XXIII § 4 [169]) When this Second Level is thus occupied by three deities of experiential nature, it would appear to eventuate a "system" (1227.7) 112:1.17 [700], resulting in the appearance of trinity. We believe this constitutes the "factual formation" of the Third Experiential Trinity. (The Papers infer that this Second Level is trinity when they comment [(1172.7) 106:8.22 [1244]]: "If the second level . . . could ever achieve trinity unity . . .") We believe that the Second Level of the threefold trinity is, itself, a real trinity. It starts out as a qualified (becoming) reality, achieves factual formation, and ever afterwards seeks for trinity unification with the resulting expression of some form of deity personalization. As we have previously observed, all experiential trinities seem to pass through three characteristic stages of growth. (Appendix XIX § 5 [139]) Let us examine this (presumed) trinity in terms of these stages of development — qualified reality, factual formation, and unified reality:
As we have already observed no two trinities are alike (Appendix XXIII § 2 [167]), and the Third Experiential Trinity is no exception to this rule. It has a certain resemblance to the Paradise Trinity because its factual formation comes about as the result of deity trinitization. It bears a certain similarity to the Trinity Absolute for neither trinity is able to achieve complete unification. But in one particular respect this Final Trinity is quite unique: it is the only "internal trinity." It is the only trinity that is internal to an encompassing trinity; it is the Second Level of the Trinity of Trinities. On this Second Level, and within the threefold trinity, we believe that this Final Trinity functions as a real trinity. § 3 members of the final trinity Let us look rather carefully at the membership of the Third Experiential Trinity. Apparently it will comprise:
It is hard to find a proper name for the third member of this trinity. God the Absolute suggests personality. The Deity Absolute is not this member; the Deity Absolute is purely existential, an existential potential. This member is actual and is existential-experiential. If the Absolute (the three Absolutes as one) is the Absolute-without-limits, then we would designate this member as "the Absolute-within-limit," or, to use a less cumbersome name, "the Limited-Absolute." Concerning the members of the Third Experiential Trinity, the Final Trinity, what do we know? what can we deduce? what can we say? We are dependent on just a few statements in the Papers, on our own efforts at logical interpolation and extrapolation, and on common sense. Let us marshal the data:
We offer these ideas as not unreasonable conceptions of the membership of the Second Level of the Trinity of Trinities. They present a conception of the three experiential deities as they approach the eternity-goals of all their striving as persons, as superpersons, and as transcended-superpersons. § 4 functions of the final trinity If there is a Third Experiential Trinity, what significance attaches to it? Let us look back into past-eternity for parallel illustrations: The union of the Father-Son did not engulf the separate identities of the First Two Persons of Deity, even though they "became as one." (250.2) 22:7.8 [946] Neither does the Paradise Trinity in any way obscure the clear-cut identity, individuality, and contactability, of the Three Persons of Paradise Deity. (32.1) 1:7.9 [1245]; (80.5) 6:8.8 [1246]; (96.3-4) 8:6.1-2 [1247] But such trinity-union does modify the deity functions of these three existential persons: it does produce the ". . . critical trinitarian interdependence of the three divine personalities with regard to the total of Deity function . . ." (111.5) 10:2.7 [217] For example: In the post-Havona creations, ". . . the Father is not discernibly absolute as total Deity except in the Paradise Trinity." (111.6) 10:2.8 [990] We would deduce that the trinity-union of Supreme and Ultimate Deity with the deity-presence of the Limited-Absolute would in no manner subtract from the individuality and the contactability of God the Supreme, God the Ultimate, and God the Absolute — as persons, or superpersons, or as transcended superpersons. But such trinity-union would modify their collective and corporative deity-functions in relation to the total cosmos — central universe, grand universe, master universe, and Cosmos Infinite. As total (though incomplete) experiential deity, they would not operate individually apart from their trinity-union. We have the belief that the trinity of the experiential deities will, in principle, duplicate the relationship and function of the trinity of the existential deities — ". . . three as one and in one, and one as two and acting for two." (112.8) 10:4.5 [1059] The functions of the Third Experiential Trinity would appear to be conceptually inseparable from the functions of the Trinity of Trinities. After all, this Final Trinity is internal to the threefold trinity. We believe that both are concerned with the total cosmos, and with the penetration, development, and expansion of the Cosmos Infinite. If Dual-Deity continues to pioneer, then perhaps trinity will continue to consolidate — in the outward expansion of the Cosmos Infinite, as in the inner and settled creations. (Appendix VI [34], Appendix XXVII [189]) We have the belief that the inner zone of the Cosmos Infinite is "Trinity-origin" in relation to the Final Trinity, in much the same sense that Havona is "Trinity-origin" in relation to the Original Trinity. Both the central universe of eternity and the beginnings of the final universe of infinity appear to be of Trinity-origin; the one appears in connection with the formation of the First Trinity, the other will possibly appear in conjunction with the formation of the Last Trinity. Like all trinities, we believe the Third Experiential Trinity seeks unification. This Final Trinity appears to constitute the initial (and doubtless final) union of all experiential deity. It is a pre-unified trinity, and, as with all post-Havona trinities "Deity unity is an achievement." (641.1) 56:5.4 [939] This trinity associates finite-absolute values, and its corporative members are properly described as time-eternity beings. Since the deity-presence of the Limited-Absolute is present, this trinity may also be described as including existential-experiential reality. It is an ever-growing trinity, an ever-unifying trinity, a never-finished trinity. The incomplete status of its absolute members insures that the growth process will be unending and that the universes and the citizens of the universes will never encounter a final barrier to the progressing adventure. (Given this concept of such a trinity on the Second Level of the threefold trinity, then it is not too difficult to visualize the presence of the Universal Absolute on the Third Level. As the Papers state (15.4) 0:11.14 [1248], it is possible to make an "experiential-existential approach" to the Universal Absolute, but this approach must be made on "time-eternity levels" and it must seek "finite-absolute values." We would comment, however, that "approaching" the Universal Absolute and "attaining" this Absolute are two entirely different propositions. Were this Absolute non-growing, then [in eternity] such an approach could be consummated, sooner or later. But the Papers tell us that the Universal Absolute is growing and expanding [ (116.9) 10:8.8 [1168]], and perchance the rate of expansion may be greater than the maximum possible velocity of approach.) § 5 the last approach to experiential deity-unification As we have already observed (Appendix XIX § 5 [139]), in the Paradise-Havona system the unity of deity is a fact; in the outlying universes it is an achievement. (641.1) 56:5.4 [939] We have the belief that the emergence and the factual formation of the Third Experiential Trinity constitutes the final attempt to unify experiential deity. Existential deity is eternally unified in the existential trinity, the Paradise Trinity. Experiential deity is not thus inherently unified; its unification is dependent on all of the efforts of all the post-Havona creators, deities, and trinities. The progressing unification of experiential deity seems to take place in several broad steps. The first level of experiential deity-unification. This level seems to embrace the grand universe and the events of the present age. This is the finite level, the first of the projected subabsolute levels on which experiential deity can unify by power-personality synthesis. (15.7) 0:12.1 [281] From the completed activities of this level, the Supreme Being (4.9) 0:2.15 [1249] and the First Experiential Trinity emerge. (1165.7) 106:3.2 [399] This emerged deity and this emerged trinity do not appear to be static, both would appear to continue to grow; the Supreme, by transcendental growth toward ultimate status; the trinity toward completed unification and deity unity. Both achieve their goals at the end of the Sixth Age and the completion of the master universe. The second level of experiential deity-unification. This level seems to embrace the master universe and the events of all the post-Havona ages — from the Second Universe Age to the close of the Sixth. This is the absonite, the transcendental level, the second of the projected subabsolute levels on which experiential deity can unify by power-personality synthesis. (15.7) 0:12.15 [1249] From the completed activities of this level, the Ultimate (4.11) 0:2.17 [532] and the Second Experiential Trinity emerge. (1167.2) 106:5.1 [1130] This emerged deity and this emerged trinity do not appear to be static, both appear to grow; the Ultimate towards post-ultimate and coabsolute status, and eventual coinfinite functions; the trinity toward the endless goal of unification. The Ultimate may possibly achieve his goal of coinfinite function; the trinity cannot possibly achieve its goal of complete unification, it cannot attain to deity unity because it cannot exhaust infinity. The third level of (attempted) experiential deity-unification. This level seems to embrace a space-stage that is outside the master universe and appears to be without end — the Cosmos Infinite. It seems to embrace a time-span that begins after the close of the Sixth Universe Age and is also without end — a future-eternal universe age. It is not one of the ". . . two subabsolute and evolutional levels of power-personality manifestation . . ." that were originally projected. (15.7) 0:2.15 [1249] This third level is not subabsolute; it is the original absolute level from which the two subabsolute levels (finite and absonite) were projected. From the completed activities of this third level no deity or trinity emerges, because the activities of this third level are not going to be completed — neither infinity nor eternity is going to be exhausted. It is at the commencement of the activities of this level that new deity and new trinity emerge. And in this respect, these events of the remote future are similar to the events of the dawn of the First Universe Age. Deity personalizes and trinity forms at the beginning (not at the end) of the First Age. And so again, deity personalizes and trinity forms at the beginning (not at the end) of the Final Age. Let us again examine the events that inaugurate the Final Age and launch the final attempt to experientialize Total Deity. New experiential deity personalizes in the trinitized appearance of God the Absolute. The Second Experiential Trinity, though not unified, is still present as a factual reality. This makes it possible for the Trinity of Trinities to form as a factual entity. First Level of the threefold Trinity. There is nothing to prevent the factual formation of the First Level of the Trinity of Trinities. This level unites three trinities: the Paradise Trinity, the Trinity Ultimate, and the Trinity Absolute. This level can form as a factual reality and it can function absolutely, but not in the universal or infinite sense, except as its experiential limitations might be compensated by the existential action of the (infinite) Paradise Trinity. Second Level of the threefold Trinity. There are two (emerged) experiential deities present on this level of the Trinity of Trinities — the Supreme and the Ultimate. Associated with them on this level is the deity-presence of the Limited-Absolute; and this presence is a growing presence, a power-personality-synthesizing presence. We have deduced that it is subinfinite in the limited quantity of the encompassment of the Absolutes, but it is not subabsolute in quality as concerns this limited encompassment of these Absolutes. This Second Level of the Trinity of Trinities constitutes the unifying (but not unified) entity of total experiential deity:
This unifying trinity appears to constitute the final effort to bring together, by experiential means, that which the Infinite (in eternity) distributed by existential methods. (1172.7) 106:8.22 [1244] In the Third Experiential Trinity we have the beginning (but never the completion) of the experiential unification of the constituent manifestations of the Infinite. Third Level of the threefold Trinity. We know that trinity functions always encompass deity realities and that deity realities always tend to personalize. Because of this, the end results of trinity unification give rise to new personalizations of deity. (16.1) 0:12.4 [759] We offer the opinion that the Third Experiential Trinity is no exception to this general rule and that its efforts to unify also constitute a trinity attempt to personalize deity. But, in the case of the Final Trinity it is not new deity — it is original deity. These efforts point toward the experiential attempt to penetrate the Infinite. (1172.7) 106:8.22 [1244] Appendix XXV. The Trinitized Nature of God the AbsoluteTHE TRINITIZED NATURE OF GOD THE ABSOLUTE The Trinitization of the Absolute [180] The Nature of God the Absolute [181] Personal Growth of the Limited-Absolute [182] Deity Growth of the Limited-Absolute [183] The sometime-trinitization of God the Absolute may be an event constituting the greatest eruption of creative power since the dawn of eternity and the personalization of the Infinite Spirit. The appearance of the Infinite Spirit is associated with the birth of the central universe of eternity and the beginning of the First Universe Age. The appearance of God the Absolute may be associated with the beginning of the peripheral universe of infinity and the dawn of the Final Universe Age. § 1 the trinitization of the absolute Back in "the dawn of eternity," when the Universal Father and the Eternal Son joined together in the original act of trinitization, the personality-product of their action was the Infinite Spirit, the co-ordinate and equal of the Father-Son. When the Father joined with the Son in this action they seem to have functioned in a total and unlimited manner, and the Spirit appeared as an infinite being — the deity equal of the two infinite trinitizing partners. (90.6) 8:1.2 [1250] The Papers inform us that the results of trinitization will depend on the extent to which the trinitizing partners are able to mobilize the potentials that are concerned (146.1) 13:1.12 [600]; in other words, what is the scope, the limit, of their outreach? We know that neither the Supreme nor the Ultimate are infinite, both are "derived deities." (15.9) 0:12.3 [937] They are nonetheless almighty and omnipotent deities. They have power-personalized in their emergent natures all of the total experiential potential of the finite and the absonite levels of reality in the entire master universe. And this means everything: personal and other-than-personal, spiritual and other-than-spiritual — all master-universe values and meanings are encompassed in power-personality synthesis. (1303.8) 118:9.7 [1210] ; (1171.3-4) 106:8.10-11 [1209]; (1167.3) 106:5.2 [1091]; Appendix XXII § 5 [159]) These two experiential deities have incorporated (unified) all of this earned experiential power with the original endowment of spirit and personality which was originally bestowed upon them by the Paradise Trinity. (1264.1) 115:4.2 [568] We are informed that these two experiential deities are subinfinite (13.3) 0:9.5 [373], but we have deduced that, at this projected future time, both of them will be post-ultimate in status and will probably have experienced even further growth, which will enable them to enter into "coabsolute relationships" in the Second Experiential Trinity. (1292.4) 117:7.10 [1152]; Appendix XIX § 3 [137]) We know that the consequences of their trinitizing union would have to be subinfinite, but it would seem that such consequences would certainly be more than post-ultimate and would probably be more than coabsolute. Not more than coabsolute in the sense of being absolute-without-limits, but more than coabsolute in the sense of being undiminished in quality of reality. The limitations would probably be quantitative rather than qualitative. We might designate such a concept by the name "Absolute-within-limits." An easier name to handle would be "Limited-Absolute." We know that the Infinite Spirit is regarded as the "super-additive consequence" of the Father-Son union. (110.3) 10:2.5 [678] It is therefore likely that the trinitization of God the Absolute would result in the appearance of a being whose status would be super-additive to the computable sum of the attributes of both the Supreme and the Ultimate — even of the Supreme-Ultimate. In comparing the two great episodes of the trinitization of deity, we should take care to note that they are analogous but not homologous. Supreme-Ultimate trinitization is not so much a parallel of Father-Son trinitization as a mirror image of this original action. The Father-Son appear to be making the effort to intensify the expression of deity; the Supreme-Ultimate seem to be making the effort to extensify the expression of deity. The Father-Son seem to be trying to "break out of infinity;" the Supreme-Ultimate seem to be trying to "break in." § 2 the nature of god the absolute As concerns his origin, the trinitized expression of God the Absolute sustains a relationship to the Supreme-Ultimate that is similar to that sustained by God the Spirit to the Father-Son. God the Son is the existential-absolute personality, in the unqualified sense (79.1) 6:7.1 [682]; (1201.6) 109:7.5 [1121]; God the Absolute would appear to be the experiential-absolute personality, but only in a qualified sense — in a sense that is limited. God the Spirit is the super-additive consequence of the trinitizing union of the Father-Son (110.3) 10:2.5 [678]; God the Absolute would appear to be the super-additive result of the trinitizing union of the Supreme-Ultimate. In nature, God the Absolute is something like the Son; in trinity-relationship, he seems more like the Infinite Spirit. Being existential, he is like both; being experiential, he is like neither. Like each of the deities — existential or experiential — God the absolute is uniquely himself. In our consideration of the Limited-Absolute, we should recognize that the statements in the Papers relative to God the Absolute (as on (13.4) 0:10.1 [1192] have to do with a completed and unlimited experiential unification and power-personalization of all three Absolutes — Deity Absolute, Universal Absolute, and Unqualified Absolute. As we are now considering God the Absolute, we are studying him as a subinfinite unification of these three Absolutes. There is a very great difference between these two concepts: the one is universal and unlimited, infinite; the other is neither universal nor unlimited, and is subinfinite. Nevertheless, in the quality of divinity and the quality of nature, the trinitized personalization of God the Absolute need not be qualified — diluted. Regardless of quantitative limitations, we can still think of God the Absolute as being undiminished in quality of expression. If this is the case, then we may learn something about his nature by examining what the Papers have to say about him, were he to appear as an unlimited unification of the Absolutes. (4.12) 0:2.18 [201]; (13.4) 0:10.1 [1192]
As the Papers put it (13.5) 0:10.2 [1162], these realities are "far removed from experiential actualization." The quest for God the Absolute is the goal of all beings who are more than absonite. (ibid) And regardless of how long it is going to take, sometime we will embark upon this quest because finaliters have the endowment of personality-and-Adjuster which qualifies them for post-ultimate growth. (Appendix XX § 5 [147]) Mortals have a potential of destiny that is absolute in value. (1169.3) 106:7.4 [479] § 3 the personal growth of the limited-absolute God the Absolute (as we have visualized him) emerges as the trinitized expression of the united will and purpose of the Supreme-Ultimate. He appears as the Limited-Absolute, a deity of undiluted-absolute-nature of being, but of incomplete-absolute-function in universality. He is, by trinitized origin, an experiential actualization of existential potentials. But at the time of trinitized emergence, he has had no opportunity to function in an experiential manner; he has not yet personally participated in power-personality synthesis. It is after his emergence that he can personally take the initiative in furthering his own experiential growth. (We are well aware that God the Absolute is a transcended-super-person. But this is an awkward phrase to use and we will often refer to him as a "person" with the understanding that this meaning should be expanded.) Let us consider his "personal" growth; this concept is easier to cope with than is the conception of his "deity" growth. At this point in our visualization of these remote-future events, we may picture God the Absolute as a subinfinite, actualized being who sustains some direct relationship to the Deity Absolute; to the virtually untouched residual and unactualized potentials of the Deity Absolute — potentials that were beyond the trinitizing-reach of the Supreme-Ultimate. Such untouched potentials could be thought of as being external to God the Absolute, and it is in relation to these (unactualized) potentials that God the Absolute could begin, and continue, his experiential growth. This growth would likely consist in the attempt to encompass more and more of the external potential of the Deity Absolute. We do not believe that this growth could ever end; because we cannot conceive that it could ever encompass the whole of the infinity-potential of the Deity absolute. We know that the Paradise Trinity existentially activates the potential of the Deity Absolute. (116.4-5) 10:8.3-4 [508] We visualize that God the Absolute, at this stage of limited but growing development, would have a definite (though limited) ability to activate the Deity Absolute. We believe he will do this experientially, both as a person and in the deity sense, as a part of the Second Level of the Trinity of Trinities. This ability to activate certain of the unemerged potentials of the Deity Absolute is something that could grow eternally without ever achieving completion. This does constitute the function of an experiential trinity and of an experiential (-existential) deity working as (limited) co-ordinates of the original and existential Paradise Trinity. § 4 deity growth of the limited-absolute The concept of the personal growth of God the Absolute is a simple one compared with the concept of his deity growth. The concept of his deity growth involves all three of the Absolutes. We are informed that the emergence of the experiential deities involves a unification of the impersonal and the not-personal aspects of universe reality with the personal and spiritual aspects of the natures of these deities. (1167.3) 106:5.2 [1091] This unification becomes complete on the finite level with the power-personalization (the emergence) of the Supreme Being. (Appendix XXII § 5 [159]) Such unification becomes complete on the transcendental level with the power-personalization (the emergence) of the Ultimate. (Appendix XXII § 9 [163]) Such power-personality unification will probably continue in the experiential growth of God the Absolute, despite the fact that we visualize him (at this point of our thinking) as an "emerged" deity. God the Absolute emerges as a trinitized personalization; this is something different from the emergence of experiential deity as the result of power-personalization. The post-emerged growth of the Limited-Absolute would appear to involve the final stage of power-personality synthesis. (Appendix XXII § 10 [164]) This is power-personality synthesis on the absolute level. Such synthesis constitutes the attempt to unify the three Absolutes experientially. This is the same objective as that of the Second Experiential Trinity, and this trinity cannot achieve unification. (Appendix XIX § 6 [140]) Likewise, the Third Experiential Trinity has the same objective, and this internal trinity cannot achieve unification. (Appendix XXIV § 2 [175]) The Trinity of Trinities has the identical objective, and even this threefold trinity cannot achieve final unification. (Appendix XXIII § 6 [171]) It simply is not possible to exhaust quantitative infinity. (1168.6) 106:7.1 [1146] Here again, we encounter The Barrier of Infinity and the Impasse of the Absolutes. The Limited-Absolute will continue to grow, on and on. There will be cooperation with the Trinity Absolute, the very trinity that cannot unify and cannot power-personalize this same God the Absolute that is cooperating with this non-unified "ancestral trinity." There will be endless growth in trinity-unification on the Second Level of the Trinity of Trinities. There will be adventures of cooperation between God the Absolute and the Supreme and the Ultimate, and the Supreme-Ultimate, out in the unthinkable vastness of the Cosmos Infinite: Adventures into regions so remote that the whole master universe will be so shrunk in perspective that it will be considered as the nuclear universe, the "core creation," and beings from the Quartan Space Level will be viewed with Havoners as "people from the 'inner universes'." This is not, however, a stalemate. This is a dynamic situation of unending growth! The growing reality of God the Absolute is experiential, therefore it can be experienced. A subinfinite (incomplete) personalization of God the Absolute will still provide an avenue of experiential approach to a knowledge of the Father-as-absolute. We do believe that actual qualitative knowledge of the Father-as-absolute will be experientially attainable. But not universal quantitative knowledge, only an ever-growing expansion of ever-limited knowledge. And, if that limitation should ever cease, then the expansion (the growth) would also cease. Appendix XXVI. Functions of the Supreme-UltimateFUNCTIONS OF THE SUPREME-ULTIMATE What is the Supreme-Ultimate? [185] Supreme-Ultimate Mind [186] Functions in the Master Universe [187] Functions in the Cosmos Infinite [188] In our opinion, the Dual-Deity association of Supreme-Ultimate constitutes a functional bridge linking the master universe (as nucleus) with the Cosmos Infinite (as cytoplasm). The Supreme is sovereign of the core universes, the Ultimate is the co-ordinator of the master universe, the Supreme-Ultimate constitutes the zenith of experiential deity in the master universe and probably functions as a ". . . projection of experientials upon a supermaster universe field of creative expression." (1163.1) 106:0.7 [511] As such a projection, the Supreme-Ultimate must be coabsolute in function. We also have the belief that this projection into the Cosmos Infinite may be reflected back upon the master universe from these peripheral realms. § 1 what is the supreme-ultimate? The Papers often speak of the Supreme-Ultimate. Frequently it is as the third member of a series — Supreme, Ultimate, and Supreme-Ultimate. ( (146.7) 13:1.18 [656], and there are other references.) We conceive of this term as one that is something similar to the designation "Father-Son." It is a name given to an association of Dual-Deity that has come into existence as the result of the adventure of trinitization. But the functional reality of the Father-Son does not prevent our finding both the Father and the Son as separate personalities; and we believe that the (sometime) existence of the association of Supreme-Ultimate will not prevent either the Supreme or the Ultimate from working separately as individualized persons. They will be functionally united, but only in certain aspects. When the Father unites with the Son (in the trinitization of the Spirit) he limits himself in only one respect: "As the absolute and unqualified personality." God can no longer work alone, only in conjunction with the Son. (109.5) 10:2.1) [496] In other respects the Universal Father can and does act quite apart from the Eternal Son. Some such limitations will doubtlessly characterize the union of the Supreme-Ultimate; they will become inseparable with regard to some phase or phases of operations, but will otherwise be contactable as separate personalities and will act as individual beings. The Supreme-Ultimate is not a person. It appears to be:
It seems reasonable that we should attach different connotations to the designations "Supreme-Ultimate," and "supreme-ultimate." The first would appear to be used as a noun, the second, as an adjective. The Papers speak of the mindedness of the Father-Son, but they do not refer to the "mind of the Son-Spirit," or the "mind of the Spirit-Supreme," but they do speak of the "Supreme-Ultimate Mind." Consider the following:
We deduce that the Infinite Spirit bestowed the Supreme-Ultimate Mind in the dawn of time. But, if there is no Dual-Deity association of the Supreme-Ultimate until after the close of the Sixth Universe Age and the completion of the entire master universe, on whom did he bestow such Supreme-Ultimate Mind? We suggest that the interim repository of this level of mind rests with the Master Spirits. We can reason by analogy based on what we are told about the Supreme Mind:
We deduce that the Seven Master Spirits could act as the custodian-repositories of not only Supreme Mind, but also of Ultimate Mind and of Supreme-Ultimate Mind. We believe that it is significant that these same Master Spirits are the source of authority for the mixed trinitizing unions of two creatures. (250.4) 22:7.10 [419] The trinitized offspring of such mixed unions (a finaliter and some citizen of the Paradise-Havona system) are known as Trinitized Sons of Destiny. Concerning these sons of destiny the Papers say:
Mixed trinitization — the union of a Paradise-Havoner with an ascendant being from the superuniverses — is a union of an existential with an experiential. Apparently this is what causes the "repercussion" in certain phases of Supreme-Ultimate Mind. If Supreme-Ultimate Mind is involved then these beings are post-ultimate. Since these beings are described as "super-creational" then they are surely post-ultimate, for the ultimate level is the final creative level. (4.11) 0:2.17 [532] Solitary Messengers are associated with the origin of Supreme-Ultimate Mind; the Sons of Destiny are personality repercussions of phases of this mind; the two orders of beings are associated. This is more than chance and coincidence. And where are these unique pairs of personalities domiciled? On Vicegerington, in ". . . the secret colleges of . . . the Creator Sons . . ." (145.2) 13:1.7 [223] The Papers point out (148.4) 13:2.5 [225] that we would expect the Creator Sons to have Vicegerington as their domicile since they are of origin in the Father-Son, ". . . but such is not the case in this universe age of the function of God the Sevenfold." Still all suggests a preparation for the post-supreme (or post ultimate) ages of the master universe — ages in which the status of Creator Sons will change, ages in which these Sons of Destiny will become functional, ages in which the unrevealed master universe function of the Supreme-Ultimate will become actual. § 3 functions in the master universe There is good evidence for the belief that both the Supreme and the Ultimate are now present in Havona, but there is a question concerning a like functional-presence of the Supreme-Ultimate:
Apparently both the Supreme and the Ultimate are present in the central universe in a qualified (personal and superpersonal) sense, but the function of the Supreme-Ultimate seems to be wholly a future reality. As related to these experiential deities, this function seems to be a pure potential. Nevertheless:
As we noted earlier, the Supreme-Ultimate must be more than a functional presence, it seems also to be a level of function. This level of function appears to be a present reality regardless of the fact that the Dual-Deity association of Supreme and Ultimate is projected for the remote future. Consider the following.
We deduce from these citations initially, that the supreme-ultimate level of function impinges on the absolute and includes everything that is subabsolute. Secondly, this functional level is active at the present time in the deity-union of the Seven Master Spirits. Thirdly, the functions of the Master Spirits on the supreme-ultimate level are in relation to the master universe and do not involve the Cosmos Infinite. The domain of the Supreme-Ultimate appears to include all that is possible of growth and development of the master universe — from an internal standpoint. This is suggested by these passages:
These citations seem to indicate that the Supreme-Ultimate is the final expression of the full potential of the master universe, and these potentials are presently locked up in the 21 sacred spheres of Paradise. And also, with the central universe:
The eternal design of the central universe evidently anticipates the sometime future activities of the supreme-ultimate level and provides for these needs. But, Havona also contains "basic life groups" that include levels designated as ultimate, coabsolute, and absolute. (156.6, 11-13) 14:4.1, 6-8 [1175] The central creation is anticipatory of the supreme-ultimate level of activity and of functions that would appear to lie beyond this level. § 4 functions in the cosmos infinite The Seven Master Spirits in deity-union may ". . . encompass the functional domain of the Supreme-Ultimate to and in the master universe." (185.3-4) 16:1.3-4 [407] But we doubt that these high Spirits encompass such a domain in the Cosmos Infinite. The level of the function of the Supreme-Ultimate appears to be the final level to which the master universe can evolve as an isolated universe. The Supreme-Ultimate would appear to represent a maximum, a limit, a ceiling, of growth. But this Dual-Deity association also seems to have an extra-master universe scope. The Papers speak of a projection of experiential reality outside of the master creation into a new and larger field of super-creative expression, and they suggest that this "equivalates" to coabsolute function and status. This is not absolute reality in the existential sense, but it is "associable absolute" in the experiential sense. (1163.1-2) 106:0.7-8 [511] In final function, it would appear that the Supreme-Ultimate will be coabsolute. (This term "coabsolute" appears in the inventory of basic life groups in Havona [156.12) 14:4.7] [435], it is number six in a list of seven, and "absolute" is the seventh in the list.) We believe that the Dual-Deity association of the Supreme-Ultimate will form sometime after the close of the Sixth Universe Age. We submit that the Papers offer ample evidence for the function of this Dual-Deity throughout the completed master universe. We submit that Dual-Deity will also function in the Cosmos Infinite and this will constitute the initial linkage between the nuclear master creation and the cytoplasmic peripheral universe of infinity. We have the further belief that the Supreme-Ultimate will be the first of the Dual-Deity partnerships to be active in the Cosmos Infinite, much as the Father-Son partnership took the initiative in the production of the original universe, the central creation. We are informed that the Personalized Adjusters are destined to minister in the realms ". . . of the Ultimate, the Supreme-Ultimate, even to the levels of the Ultimate-Absolute." (1201.6) 109:7.5 [1121] Here we encounter something that lies, unexpectedly, beyond the Supreme-Ultimate. Is the Ultimate-absolute a new Dual-Deity association that will develop somewhere in the far distant reaches of the Cosmos Infinite? (Appendix V § 6 [33]) Appendix XXVII. Growth of the Cosmos InfiniteGROWTH OF THE COSMOS INFINITE Repercussions to Supreme-Ultimate Trinitization [190] A Concept Matrix for the Cosmos Infinite [191] Existential-Experiential Mechanism of Deity Functions [192] The Final Associations of Dual-Deity [193] In Appendix XXI, [148] we studied the concept of the universe of infinity and especially considered its relationship to the nuclear master universe. It is the purpose of this Appendix to examine the growth of the Cosmos Infinite and to see how far we can penetrate (in concept) this unending domain. § 1 repercussions to the supreme-ultimate trinitization The trinitized appearance of God the Absolute enables the Trinity of Trinities to form as a factual reality; this appearance of God the Absolute enables the Second Level of this multiple-trinity to complete its membership. (Appendix XXIII § 5 [170]) We have the opinion that the trinitized appearance of God the Absolute also has an effect on the growth of the Cosmos Infinite and that such appearance initiates the like appearance of the beginnings of this universe of infinity. The Supreme and the Ultimate seem to be the final expressions of the full potential of the entire master universe — finite and absonite. As the Supreme-Ultimate they totalize this potential. God the Absolute seems to be a trinitized projection of this total potential beyond the value levels and the confines of the master creation. We believe that this projection outward from the master universe is the equivalent of the establishment of a beachhead on the shores of infinity. A beachhead in infinity. We speak of a "beachhead on the shores of infinity." This is not necessarily a figure of speech; it is quite possible that such may be very literally the case. Just as Havona eternalized concurrently with the appearance of the Infinite Spirit, so it is possible that a beachhead in infinity may come into being concurrently with the trinitized appearance of God the Absolute. This could be the beginning of the Cosmos Infinite. Consider the natures of the Supreme and the Ultimate at this concept-point in our study. They have fully emerged. They encompass all finite values and all absonite values. This means all subabsolute energy — material, mindal, and spiritual — has been unified in their deity-personalities by power-personality synthesis. (Appendix XXII § 5 [159], § 9 [163]) When the Supreme and the Ultimate act jointly as the Supreme-Ultimate, when they act without limit as in the total and unlimited act of deity-trinitization, such a transaction is probably going to reverberate even in the potentials of the Absolutes. These reverberations would likely to involve all of the energies — material, mindal, and spiritual § everything! And this is not a subabsolute action on the part of these two experiential deities. They are engaging in ". . . the projection of experientials upon a supermaster universe field of creative expression." This is designated a coabsolute action. (1163.1) 106:0.7 [511] We offer the concept that this almighty-omnipotent act of trinitization will repercuss in the sudden crystallization of the "inner zone" of the Cosmos Infinite, much as the central universe of eternity "suddenly" appeared. (91.1) 8:1.4 [202] This new beachhead on the shores of infinity would appear to be a materialization, a mindalization, and a spiritualization — an experientialization — of a part of the infinity of the three Absolutes of Potentiality. We visualize this as the sudden (non-sequential) actualization — the sudden "making real" of the inner zone of the endless universe. (Appendix XXI § 2 [150]) The concept of two eternities. In the original act of existential trinitization, "the cycle of eternity is established." (90.7) 8:1.3 [481] This could be designated the dawn of existential eternity, the unbeginning First Age, the age of Havona. Could it be that the experiential union of the Supreme-Ultimate in trinitizing God the Absolute would establish another cycle of eternity? the beginning of the cycle of existential-experiential eternity? This could be the dawn of the never-ending Final Age, the age of the Cosmos Infinite. Like the First Age, the Final Age is eternal. The First Age is inaugurated by the trinitization of existential deity, God the Spirit; the Final Age may be inaugurated by the trinitization of deity of existential-experiential nature, God the Absolute. The "dawn" of each is startlingly alike: In the first instance, there are two existential deities (the Father and the Son) and an existential (nuclear) power base, the Isle of Paradise. In the second instance, there are two experiential deities (the Supreme and the Ultimate) and an experiential (nuclear) power base, the completed master universe. § 2 a concept matrix for the cosmos infinite If we are going to attempt any kind of logical thinking about the peripheral universe of infinity, then we must organize our thinking along the simplest possible lines. Otherwise we will find ourselves embarking upon an "infinite series," of some equally absurd train of thought. We advance the proposition that a three-level concept of the Cosmos Infinite is about the simplest one that will fit our logic and we propose to adopt such a matrix for our deductions concerning this domain:
About the only concept that seems reasonably certain is that of the inner zone. If this appears as a sudden, non-sequential happening, then it could actually appear as a finished existence. The intermediate zone(s) and the outer zone(s) offer no such assurance; they probably would expand by sequential steps, and when we try to equate sequence to a Final Age that is eternal, we come up with nothing that is at all satisfactory. In eternity, sequence could be endless. § 3 existential-experiential mechanism of deity functions In Appendix VI, Total Deity in the Universe Ages [113], we studied the seven levels of Total Deity function, first in terms of past-eternity, then as Existential Mechanism, and then as Experiential Mechanism of the post-Havona ages of the growth and development of the master universe. We are now interested in going forward in concept, to attempt to project these levels out beyond the confines of the master universe, out into the post-ultimate ages of the expanding Cosmos Infinite. On the surface this might appear to be a flight of speculative logic that is characterized more by audacity than by common sense, but there is considerable warrant in the Papers for some such course of reasoning. It will be recalled that the seven levels of Total Deity function are identified (2.3-10) 0:1:3-10 [499] as follows: static, potential, associative, creative, evolutional, supreme, and ultimate. The "absolute" level is not included in this inventory, although it is mentioned later. (2.13) 0:1.13 [1046] And a little farther along in the text (4.12) 0:2.19 [1253] reference is made to God the Absolute and his functions. The seven levels include neither the absolute level nor the (future) function of God the Absolute. And the Papers further state (2.13) 0:1.13 [1046] that this absolute level is existentially attained by the Paradise Deities in and as the Paradise Trinity. This seems to indicate that there is at least one level of Total Deity function that is not included in the seven that are enumerated. We accordingly believe that there is a reasonable warrant for the belief that Total Deity either does (or will) function on one or more levels that are post-ultimate. Are there ten levels of Total Deity function? The first study of the possible extensions of the levels of Total Deity function led to the consideration of a possible ten-level concept in which the seven levels would be supplemented by three super-creative levels that would be the mirror images of the first three:
But we have encountered difficulty before (Appendix VI § 3 - 4 [37]) when we misapplied yardsticks of measurement. When we applied the Experiential Mechanisms of Growth to Havona we encountered nothing but paradoxes. The central creation, however, ceases to generate paradoxes when it is viewed in the light of Existential Mechanism of Total Deity action. We do not believe that there will be ten levels of Total Deity function in the post-ultimate ages of the Cosmos Infinite. We do not believe that deity will be then functioning on the last four levels as they are presented on page two (2.3) 0:1.3-11 [499] in the Papers. Let us pass over the first three levels — (1) static, (2) potential, and (3) associative — and specifically consider these next four levels.
If these levels of Total Deity function that are related to the Experiential Mechanism of Growth have become dormant, then how shall we regard the levels of the function of Total Deity? We noted (Appendix VI § 4 [38]) that the Existential Mechanism differed from the Experiential Mechanisms. We might well suspect that the Existential-Experiential Mechanism will be different from all that has gone before. § 3-A seven existential-experiential levels of total deity function We offer the following concept of the possible seven levels of the function of Total Deity in the post-ultimate age:
In our opinion, the first three levels are existential; they persist in the consideration of Experiential Mechanisms, and they will still persist in our examination of the Final Mechanism. As the fourth level, we have listed "coabsolute" because it appears that coabsolutes will be functioning in the post-ultimate age. (1163.1) 106:0.7 [511]; (1293:4) 117:7.10 [1152]; (1226:13) 112:1.9 [468] The last three levels will bear a more detailed examination. If the associative level provides for the initial grouping of personalities and deities, then the reassociative level may provide for the formation of the final trinity — the Trinity of Trinities. The potential level is the storehouse for all that deity has purposed, but which has not yet been made real. The actualizing-potential level is the level on which such potentials are becoming actualities, and if this could ever be brought to completion we could denominate this level, "the actualized-potential level." The static level is "self-contained and self-existent." (2.4) 0:1.4 [276]; the static-dynamic level might be self-expressed and self-revealed. The term, "static-dynamic" is a peculiar one, but the Papers use this very term in the discussion of the functions of the Universal Absolute. (15.4) 0:1.14 [1254] When the Supreme and the Ultimate unite as the Supreme-Ultimate in trinitizing God the Absolute (thus factualizing the Trinity of Trinities) this is something other than, and more than, the return to the associative level of the function of Total Deity. This constitutes the experiential going forward onto a new level of the function of Total Deity — a new existential-experiential level. That which lies beyond the reassociative level is not just the level of potentials. It is the level on which potentials are being actualized directly. There is no maturation of potentials (Appendix VII § 2 [45]), there is no down-stepping of the potentials of the Absolutes; in the Final Age the super-creative forces and agencies are, at last, working directly on and with these absolute potentials. The transformative process has reached associate-absolute, coabsolute, and absolute levels of operation. And finally, the partial attainment by existential-experiential deity (of some function on some phase of this final level) is not a return to the static level. It is, rather, the intrusion into this level of the dynamic of experiential growth. The static level, the level that is "self-contained and self-existent" will, in some degree, in some measure, become dynamic. To the extent that this level is unpenetrated, it remains static and is still the first level of the function of Total Deity. To the extent that this level is penetrated by the dynamics of change, it becomes the static-dynamic level — the seventh and final level of the function of Total Existential-Experiential Deity. § 3-B the reassociative level of total deity function When we read (2.13) 0:1.13 [1046] that the absolute level lies beyond the ultimate, and that it is "not fully attained experientially," but that it is attained by the Paradise Deities (existentially, and in the Paradise Trinity), we should recognize the operation of the Existential Mechanism of Total Deity function. (Appendix VI § 4 [38]) But these are the functions of an Existential Mechanism; such functions are not characteristic of Experiential Mechanisms, neither would they appear to apply with respect to the operations of an Existential-Experiential Mechanism. Existential deity does function associatively (trinity-wise) on post-ultimate levels. We believe that experiential deity will also do the same: first, in the formation of the Trinity Absolute, then in the trinitization of God the Absolute, and finally (in association with existentials) in the reassociation of Total Deity through the formation of the Trinity of Trinities. On the associative level, existential deity consummates the union of deity in the existential (Paradise) Trinity. On the reassociative level, all deity — existential and experiential — consummates reunion in the Trinity of Trinities. The Paradise Trinity ". . . is existential in actuality, but all potentials are experiential." (15.8 ) 0:12.1 [281] The provision for "two subabsolute . . . levels of reality makes the appearance of the two experiential trinities inescapable. (15.7) 0:12.1) [281] Out of the first level emerges the First Experiential Trinity, functioning on the absonite levels of ultimacy; out of the second level emerges the Second Experiential Trinity functioning on the experiential levels of absoluteness — quality-wise, if not quantity-wise. The First Level of the Trinity of Trinities provides for the total reassociation of all deity that is actual, factual, and trinity. Besides the emergence of the experiential trinities, we observe the emergence of the experiential deities: two of them by power-personalization and the third by trinitized-personalization. When these three deities — Supreme, Ultimate, and Limited-Absolute — are united on the Second Level of the threefold trinity, this constitutes the reassociation of all actual and factual deity and is super-summative in the production of the "internal trinity," the Third Experiential Trinity. The total threefold trinity can actualize and function; but, can neither unify nor function universally. Experiential penetration of the absolute level will always be qualitatively factual but quantitatively incomplete. § 3-C the actualizing-potential level We do not believe that experiential deity (or even existential-experiential deity) can begin to function on the actualizing-potential level until (at least) two prior conditions have been attained:
§ 3-D the static-dynamic level of total deity function We have every reason to believe that this level will be penetrated by experiential deity — at least by existential-experiential deity. We repeat the word, "penetrated." It is one thing to "penetrate" this level; it would be something else again to "exhaust" it. If we look once more at the designation chosen for this level, it will become apparent that it implies a continuation of growth. It is a dynamic activation of that which is originally static, and if the dynamics of growth should ever exhaust total potentiality, then the static-dynamic level would again become "static." But: "Statics in growth can never appear in the total cosmos . . ." because the Absolute Actuals are unqualified and the Absolute Potentials are unlimited. There is no such thing as an end. (1263.4) 115:3.17 [1255] The lack of an ending, however, does not imply the corresponding lack of a beginning — and a continuing. [Author's Note: The concepts of this section are not completed.] § 4 the final associations of dual-deity If the master-universe relationships between Total Deity (trinity) and Dual-Deity continue in the post-ultimate ages of the Cosmos Infinite, then we may seek again to apply a principle that has been used before: Dual-Deity pioneers, Trinity consolidates. (Appendix V § 1 [28]) If this principle continues to apply in the growth cycles of the universe of infinity, then we would expect that the associative-partnerships of Dual-Deity would precede the consolidating functions of Total Deity — the Trinity of Trinities. Let us recapitulate what we know about the associations of Dual-Deity. They begin in past-eternity and seem to continue into future-eternity. Consider the following:
The first three associations of Dual-Deity appear to be related to the origin and perfection of the master universe, including Havona. The associations of the Father-Son, Son-Spirit, and Spirit-Supreme, appear to initiate the beginnings, to sustain the growth, and to bring about the completion of the entire master creation. The last three associations of Dual-Deity seem to be extra-master-universe in function. At this point we would like to go back to Appendix VI § 2 [36], to borrow, and to adapt, a concept. In that discussion of the functions of Total Deity, we took three conceptual steps behind the First Universe Age. These we designed:
In our attempts to think our way into the post-ultimate age of the Cosmos Infinite, it will be helpful to adapt this terminology. In this instance, however, we are conceptually moving forward into future-eternity — not conceptually emerging out of past-eternity. We are trying to visualize ages that come after the master universe — subdivisions of the post-ultimate age — so let us designate them: the first, the second, and the third, post-universe ages. We have the opinion that these three ages are related to our "concept matrix" for the Cosmos Infinite and that each age relates to one of the three zones that we have provided in this matrix. We also believe that one of the associations of Dual-Deity will be particularly functional in each such age and in the related zone. § 4-A the first post-universe age: the supreme-ultimate As we conjectured earlier in this Appendix, it is likely that the trinitization of God the Absolute by the Supreme-Ultimate will cause a considerable repercussion in absolute potentials. It is likely that the first stage, the inner zone, of the Cosmos Infinite will appear simultaneously with this event. This inner zone is the super-creation of the first post-universe age. This is the age of the Supreme-Ultimate, the age in which they project beyond the master universe their total summation of the total experiential content of this master creation. Let us go back to the beginning of all things for those analogies that will provide guidance for our thinking. In the beginning, the Father and the Son become conscious of their complete oneness, of their eternal interdependence, hence do they enter into the existential partnership of eternity. (90.2) 8:0.2 [480] At the ending (of all subabsolute growth), we believe that the Supreme and the Ultimate will also become aware of their complete oneness, of their future-eternal interdependence, hence will they also enter into the experiential partnership of future eternity. § 4-B the second post-universe age: the ultimate-absolute The Papers tell us (1171.5) 106:8.12 [484] that the Dual-Deity partnership of the Supreme-Ultimate will give rise to a new partnership of the Ultimate-absolute. If we again go back to the beginning of things, we will find a parallel development. We are informed that the Spirit has the same relationship to the Son in later creations, that the Son has to the Father in the original (Havona) creation. (93.5) 8:3.3 [415] If this is the case, then we may reasonably deduce that the Dual-Deity partnership of the Supreme-Ultimate will inaugurate the (non-sequential) appearance of the inner zone of the Cosmos Infinite in the first post-universe age. We may further deduce that a new partnership of God the Ultimate and God the Absolute will begin to function sometime thereafter — whenever the second post-universe age begins. We advance the opinion that the Ultimate-Absolute will begin to operate in the Cosmos Infinite at any point after the appearance of the inner zone of this endless universe. This appears to be a Dual-Deity partnership that begins operating in the second stage of development — in the intermediate zone(s) — and will continue on into the depths of the Final Age, and into the remote regions of the peripheral universe of infinity. We are informed that the Personalized Adjusters serve in the domains ". . . of the Ultimate, the Supreme-Ultimate, even to the levels of the Ultimate-Absolute." (1201.6) 109:7.5 [1121] If the Personalized Adjusters are serving (or will serve) on these levels and in these domains, then we believe the finaliters will also be there, because the eternity-potential of the personal endowments of the finaliters is rather like the present actuality of the personal endowments of the Personalized Adjusters. § 4-C the third post-universe age: the absolute and the father-infinite We are informed (1171.5) 106:8.12 [484] that the transition of the Dual-Deity association of Ultimate-Absolute to that of Absolute and Father-Infinite is tantamount to ". . . the completion of the cycle of reality." This, then, is evidently the final out-reach of God the Absolute in the experiential penetration of the infinite cosmos. This statement suggests some manner of contact and functional relationship between God the Absolute and the Father as Infinite. What this relationship might be, we can only conjecture. But, we have the belief, that in concept we are drawing very near to post-experiential realities. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
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