The Urantia Book
PAPER 5
GOD'S RELATION TO THE INDIVIDUAL
This is the fifth and last of the series presenting the
narrative of the Universal Father by a Divine Counselor of
Uversa.
5:0.1 IF THE finite mind of man is unable to
comprehend how so great and so majestic a God as the Universal
Father can descend from his eternal abode in infinite perfection
to fraternize with the individual human creature, then must such
a finite intellect rest assurance of divine fellowship upon the
truth of the fact that an actual fragment of the living God
resides within the intellect of every normal-minded and morally
conscious Urantia mortal. The indwelling Thought Adjusters are a
part of the eternal Deity of the Paradise Father. Man does not
have to go farther than his own inner experience of the soul's
contemplation of this spiritual-reality presence to find God and
attempt communion with him.
5:0.2 God has distributed the infinity of his
eternal nature throughout the existential realities of his six
absolute co-ordinates, but he may, at any time, make direct
personal contact with any part or phase or kind of creation
through the agency of his prepersonal fragments. And the eternal
God has also reserved to himself the prerogative of bestowing
personality upon the divine Creators and the living creatures of
the universe of universes, while he has further reserved the
prerogative of maintaining direct and parental contact with all
these personal beings through the personality circuit.
1. THE APPROACH TO GOD
5:1.1 The inability of the finite creature to
approach the infinite Father is inherent, not in the Father's
aloofness, but in the finiteness and material limitations of
created beings. The magnitude of the spiritual difference
between the highest personality of universe existence and the
lower groups of created intelligences is inconceivable. Were it
possible for the lower orders of intelligence to be transported
instantly into the presence of the Father himself, they would
not know they were there. They would there be just as oblivious
of the presence of the Universal Father as where they now are.
There is a long, long road ahead of mortal man before he can
consistently and within the realms of possibility ask for safe
conduct into the Paradise presence of the Universal Father.
Spiritually, man must be translated many times before he can
attain a plane that will yield the spiritual vision which will
enable him to see even any one of the Seven Master Spirits.
5:1.2 Our Father is not in hiding; he is not
in arbitrary seclusion. He has mobilized the resources of divine
wisdom in a never-ending effort to reveal himself to the
children of his universal domains. There is an infinite grandeur
and an inexpressible generosity connected with the majesty of
his love which causes him to yearn for the association of every
created being who can comprehend, love, or approach him; and it
is, therefore, the limitations inherent in you, inseparable from
your finite personality and material existence, that determine
the time and place and circumstances in which you may achieve
the goal of the journey of mortal ascension and stand in the
presence of the Father at the center of all things.
5:1.3 Although the approach to the Paradise
presence of the Father must await your attainment of the highest
finite levels of spirit progression, you should rejoice in the
recognition of the ever-present possibility of immediate
communion with the bestowal spirit of the Father so intimately
associated with your inner soul and your spiritualizing self.
5:1.4 The mortals of the realms of time and
space may differ greatly in innate abilities and intellectual
endowment, they may enjoy environments exceptionally favorable
to social advancement and moral progress, or they may suffer
from the lack of almost every human aid to culture and supposed
advancement in the arts of civilization; but the possibilities
for spiritual progress in the ascension career are equal to all;
increasing levels of spiritual insight and cosmic meanings are
attained quite independently of all such sociomoral
differentials of the diversified material environments on the
evolutionary worlds.
5:1.5 However Urantia mortals may differ in
their intellectual, social, economic, and even moral
opportunities and endowments, forget not that their spiritual
endowment is uniform and unique. They all enjoy the same divine
presence of the gift from the Father, and they are all equally
privileged to seek intimate personal communion with this
indwelling spirit of divine origin, while they may all equally
choose to accept the uniform spiritual leading of these Mystery
Monitors.
5:1.6 If mortal man is wholeheartedly
spiritually motivated, unreservedly consecrated to the doing of
the Father's will, then, since he is so certainly and so
effectively spiritually endowed by the indwelling and divine
Adjuster, there cannot fail to materialize in that individual's
experience the sublime consciousness of knowing God and the
supernal assurance of surviving for the purpose of finding God
by the progressive experience of becoming more and more like
him.
5:1.7 Man is spiritually indwelt by a
surviving Thought Adjuster. If such a human mind is sincerely
and spiritually motivated, if such a human soul desires to know
God and become like him, honestly wants to do the Father's will,
there exists no negative influence of mortal deprivation nor
positive power of possible interference which can prevent such a
divinely motivated soul from securely ascending to the portals
of Paradise.
5:1.8 The Father desires all his creatures to
be in personal communion with him. He has on Paradise a place to
receive all those whose survival status and spiritual nature
make possible such attainment. Therefore settle in your
philosophy now and forever: To each of you and to all of us, God
is approachable, the Father is attainable, the way is open; the
forces of divine love and the ways and means of divine
administration are all interlocked in an effort to facilitate
the advancement of every worthy intelligence of every universe
to the Paradise presence of the Universal Father.
5:1.9 The fact that vast time is involved in
the attainment of God makes the presence and personality of the
Infinite none the less real. Your ascension is a part of the
circuit of the seven superuniverses, and though you swing around
it countless times, you may expect, in spirit and in status, to
be ever swinging inward. You can depend upon being translated
from sphere to sphere, from the outer circuits ever nearer the
inner center, and some day, doubt not, you shall stand in the
divine and central presence and see him, figuratively speaking,
face to face. It is a question of the attainment of actual and
literal spiritual levels; and these spiritual levels are
attainable by any being who has been indwelt by a Mystery
Monitor, and who has subsequently eternally fused with that
Thought Adjuster.
5:1.10 The Father is not in spiritual hiding,
but so many of his creatures have hidden themselves away in the
mists of their own willful decisions and for the time being have
separated themselves from the communion of his spirit and the
spirit of his Son by the choosing of their own perverse ways and
by the indulgence of the self-assertiveness of their intolerant
minds and unspiritual natures.
5:1.11 Mortal man may draw near God and may
repeatedly forsake the divine will so long as the power of
choice remains. Man's final doom is not sealed until he has lost
the power to choose the Father's will. There is never a closure
of the Father's heart to the need and the petition of his
children. Only do his offspring close their hearts forever to
the Father's drawing power when they finally and forever lose
the desire to do his divine will -- to know him and to be like
him. Likewise is man's eternal destiny assured when Adjuster
fusion proclaims to the universe that such an ascender has made
the final and irrevocable choice to live the Father's will.
5:1.12 The great God makes direct contact with
mortal man and gives a part of his infinite and eternal and
incomprehensible self to live and dwell within him. God has
embarked upon the eternal adventure with man. If you yield to
the leadings of the spiritual forces in you and around you, you
cannot fail to attain the high destiny established by a loving
God as the universe goal of his ascendant creatures from the
evolutionary worlds of space.
2. THE PRESENCE OF GOD
5:2.1 The physical presence of the Infinite is
the reality of the material universe. The mind presence of Deity
must be determined by the depth of individual intellectual
experience and by the evolutionary personality level. The
spiritual presence of Divinity must of necessity be differential
in the universe. It is determined by the spiritual capacity of
receptivity and by the degree of the consecration of the
creature's will to the doing of the divine will.
5:2.2 God lives in every one of his
spirit-born sons. The Paradise Sons always have access to the
presence of God, "the right hand of the Father," and all of his
creature personalities have access to the "bosom of the Father."
This refers to the personality circuit, whenever, wherever, and
however contacted, or otherwise entails personal, self-conscious
contact and communion with the Universal Father, whether at the
central abode or at some other designated place, as on one of
the seven sacred spheres of Paradise.
5:2.3 The divine presence cannot, however, be
discovered anywhere in nature or even in the lives of
God-knowing mortals so fully and so certainly as in your
attempted communion with the indwelling Mystery Monitor, the
Paradise Thought Adjuster. What a mistake to dream of God far
off in the skies when the spirit of the Universal Father lives
within your own mind!
5:2.4 It is because of this God fragment that
indwells you that you can hope, as you progress in harmonizing
with the Adjuster's spiritual leadings, more fully to discern
the presence and transforming power of those other spiritual
influences that surround you and impinge upon you but do not
function as an integral part of you. The fact that you are not
intellectually conscious of close and intimate contact with the
indwelling Adjuster does not in the least disprove such an
exalted experience. The proof of fraternity with the divine
Adjuster consists wholly in the nature and extent of the fruits
of the spirit which are yielded in the life experience of the
individual believer. "By their fruits you shall know them."
5:2.5 It is exceedingly difficult for the
meagerly spiritualized, material mind of mortal man to
experience marked consciousness of the spirit activities of such
divine entities as the Paradise Adjusters. As the soul of joint
mind and Adjuster creation becomes increasingly existent, there
also evolves a new phase of soul consciousness which is capable
of experiencing the presence, and of recognizing the spirit
leadings and other supermaterial activities, of the Mystery
Monitors.
5:2.6 The entire experience of Adjuster
communion is one involving moral status, mental motivation, and
spiritual experience. The self-realization of such an
achievement is mainly, though not exclusively, limited to the
realms of soul consciousness, but the proofs are forthcoming and
abundant in the manifestation of the fruits of the spirit in the
lives of all such inner-spirit contactors.
3. TRUE WORSHIP
5:3.1 Though the Paradise Deities, from the
universe standpoint, are as one, in their spiritual relations
with such beings as inhabit Urantia they are also three distinct
and separate persons. There is a difference between the Godheads
in the matter of personal appeals, communion, and other intimate
relations. In the highest sense, we worship the Universal Father
and him only. True, we can and do worship the Father as he is
manifested in his Creator Sons, but it is the Father, directly
or indirectly, who is worshiped and adored.
5:3.2 Supplications of all kinds belong to the
realm of the Eternal Son and the Son's spiritual organization.
Prayers, all formal communications, everything except adoration
and worship of the Universal Father, are matters that concern a
local universe; they do not ordinarily proceed out of the realm
of the jurisdiction of a Creator Son. But worship is undoubtedly
encircuited and dispatched to the person of the Creator by the
function of the Father's personality circuit. We further believe
that such registry of the homage of an Adjuster-indwelt creature
is facilitated by the Father's spirit presence. There exists a
tremendous amount of evidence to substantiate such a belief, and
I know that all orders of Father fragments are empowered to
register the bona fide adoration of their subjects acceptably in
the presence of the Universal Father. The Adjusters undoubtedly
also utilize direct prepersonal channels of communication with
God, and they are likewise able to utilize the spirit-gravity
circuits of the Eternal Son.
5:3.3 Worship is for its own sake; prayer
embodies a self- or creature-interest element; that is the great
difference between worship and prayer. There is absolutely no
self-request or other element of personal interest in true
worship; we simply worship God for what we comprehend him to be.
Worship asks nothing and expects nothing for the worshiper. We
do not worship the Father because of anything we may derive from
such veneration; we render such devotion and engage in such
worship as a natural and spontaneous reaction to the recognition
of the Father's matchless personality and because of his lovable
nature and adorable attributes.
5:3.4 The moment the element of self-interest
intrudes upon worship, that instant devotion translates from
worship to prayer and more appropriately should be directed to
the person of the Eternal Son or the Creator Son. But in
practical religious experience there exists no reason why prayer
should not be addressed to God the Father as a part of true
worship.
5:3.5 When you deal with the practical affairs
of your daily life, you are in the hands of the spirit
personalities having origin in the Third Source and Center; you
are co-operating with the agencies of the Conjoint Actor. And so
it is: You worship God; pray to, and commune with, the Son; and
work out the details of your earthly sojourn in connection with
the intelligences of the Infinite Spirit operating on your world
and throughout your universe.
5:3.6 The Creator or Sovereign Sons who
preside over the destinies of the local universes stand in the
place of both the Universal Father and the Eternal Son of
Paradise. These Universe Sons receive, in the name of the
Father, the adoration of worship and give ear to the pleas of
their petitioning subjects throughout their respective
creations. To the children of a local universe a Michael Son is,
to all practical intents and purposes, God. He is the local
universe personification of the Universal Father and the Eternal
Son. The Infinite Spirit maintains personal contact with the
children of these realms through the Universe Spirits, the
administrative and creative associates of the Paradise Creator
Sons.
5:3.7 Sincere worship connotes the
mobilization of all the powers of the human personality under
the dominance of the evolving soul and subject to the divine
directionization of the associated Thought Adjuster. The mind of
material limitations can never become highly conscious of the
real significance of true worship. Man's realization of the
reality of the worship experience is chiefly determined by the
developmental status of his evolving immortal soul. The
spiritual growth of the soul takes place wholly independently of
the intellectual self-consciousness.
5:3.8 The worship experience consists in the
sublime attempt of the betrothed Adjuster to communicate to the
divine Father the inexpressible longings and the unutterable
aspirations of the human soul -- the conjoint creation of the
God-seeking mortal mind and the God-revealing immortal Adjuster.
Worship is, therefore, the act of the material mind's assenting
to the attempt of its spiritualizing self, under the guidance of
the associated spirit, to communicate with God as a faith son of
the Universal Father. The mortal mind consents to worship; the
immortal soul craves and initiates worship; the divine Adjuster
presence conducts such worship in behalf of the mortal mind and
the evolving immortal soul. True worship, in the last analysis,
becomes an experience realized on four cosmic levels: the
intellectual, the morontial, the spiritual, and the personal --
the consciousness of mind, soul, and spirit, and their
unification in personality.
4. GOD IN RELIGION
5:4.1 The morality of the religions of
evolution drives men forward in the God quest by the
motive power of fear. The religions of revelation allure
men to seek for a God of love because they crave to become like
him. But religion is not merely a passive feeling of "absolute
dependence" and "surety of survival"; it is a living and dynamic
experience of divinity attainment predicated on humanity
service.
5:4.2 The great and immediate service of true
religion is the establishment of an enduring unity in human
experience, a lasting peace and a profound assurance. With
primitive man, even polytheism is a relative unification of the
evolving concept of Deity; polytheism is monotheism in the
making. Sooner or later, God is destined to be comprehended as
the reality of values, the substance of meanings, and the life
of truth.
5:4.3 God is not only the determiner of
destiny; he is man's eternal destination. All
nonreligious human activities seek to bend the universe to the
distorting service of self; the truly religious individual seeks
to identify the self with the universe and then to dedicate the
activities of this unified self to the service of the universe
family of fellow beings, human and superhuman.
5:4.4 The domains of philosophy and art
intervene between the nonreligious and the religious activities
of the human self. Through art and philosophy the
material-minded man is inveigled into the contemplation of the
spiritual realities and universe values of eternal meanings.
5:4.5 All religions teach the worship of Deity
and some doctrine of human salvation. The Buddhist religion
promises salvation from suffering, unending peace; the Jewish
religion promises salvation from difficulties, prosperity
predicated on righteousness; the Greek religion promised
salvation from disharmony, ugliness, by the realization of
beauty; Christianity promises salvation from sin, sanctity;
Mohammedanism provides deliverance from the rigorous moral
standards of Judaism and Christianity. The religion of Jesus is
salvation from self, deliverance from the evils of creature
isolation in time and in eternity.
5:4.6 The Hebrews based their religion on
goodness; the Greeks on beauty; both religions sought truth.
Jesus revealed a God of love, and love is all-embracing of
truth, beauty, and goodness.
5:4.7 The Zoroastrians had a religion of
morals; the Hindus a religion of metaphysics; the Confucianists
a religion of ethics. Jesus lived a religion of service.
All these religions are of value in that they are valid
approaches to the religion of Jesus. Religion is destined to
become the reality of the spiritual unification of all that is
good, beautiful, and true in human experience.
5:4.8 The Greek religion had a watchword "Know
yourself"; the Hebrews centered their teaching on "Know your
God"; the Christians preach a gospel aimed at a "knowledge of
the Lord Jesus Christ"; Jesus proclaimed the good news of
"knowing God, and yourself as a son of God." These differing
concepts of the purpose of religion determine the individual's
attitude in various life situations and foreshadow the depth of
worship and the nature of his personal habits of prayer. The
spiritual status of any religion may be determined by the nature
of its prayers.
5:4.9 The concept of a semihuman and jealous
God is an inevitable transition between polytheism and sublime
monotheism. An exalted anthropomorphism is the highest
attainment level of purely evolutionary religion. Christianity
has elevated the concept of anthropomorphism from the ideal of
the human to the transcendent and divine concept of the person
of the glorified Christ. And this is the highest
anthropomorphism that man can ever conceive.
5:4.10 The Christian concept of God is an
attempt to combine three separate teachings:
1. The Hebrew concept -- God
as a vindicator of moral values, a righteous God.
2. The Greek concept -- God
as a unifier, a God of wisdom.
3. Jesus' concept -- God as a
living friend, a loving Father, the divine presence.
5:4.11 It must therefore be evident that
composite Christian theology encounters great difficulty in
attaining consistency. This difficulty is further aggravated by
the fact that the doctrines of early Christianity were generally
based on the personal religious experience of three different
persons: Philo of Alexandria, Jesus of Nazareth, and Paul of
Tarsus.
5:4.12 In the study of the religious life of
Jesus, view him positively. Think not so much of his sinlessness
as of his righteousness, his loving service. Jesus upstepped the
passive love disclosed in the Hebrew concept of the heavenly
Father to the higher active and creature-loving affection
of a God who is the Father of every individual, even of the
wrongdoer.
5. THE CONSCIOUSNESS OF GOD
5:5.1 Morality has its origin in the reason of
self-consciousness; it is superanimal but wholly evolutionary.
Human evolution embraces in its unfolding all endowments
antecedent to the bestowal of the Adjusters and to the pouring
out of the Spirit of Truth. But the attainment of levels of
morality does not deliver man from the real struggles of mortal
living. Man's physical environment entails the battle for
existence; the social surroundings necessitate ethical
adjustments; the moral situations require the making of choices
in the highest realms of reason; the spiritual experience
(having realized God) demands that man find him and sincerely
strive to be like him.
5:5.2 Religion is not grounded in the facts of
science, the obligations of society, the assumptions of
philosophy, or the implied duties of morality. Religion is an
independent realm of human response to life situations and is
unfailingly exhibited at all stages of human development which
are postmoral. Religion may permeate all four levels of the
realization of values and the enjoyment of universe fellowship:
the physical or material level of self-preservation; the social
or emotional level of fellowship; the moral or duty level of
reason; the spiritual level of the consciousness of universe
fellowship through divine worship.
5:5.3 The fact-seeking scientist conceives of
God as the First Cause, a God of force. The emotional artist
sees God as the ideal of beauty, a God of aesthetics. The
reasoning philosopher is sometimes inclined to posit a God of
universal unity, even a pantheistic Deity. The religionist of
faith believes in a God who fosters survival, the Father in
heaven, the God of love.
5:5.4 Moral conduct is always an antecedent of
evolved religion and a part of even revealed religion, but never
the whole of religious experience. Social service is the result
of moral thinking and religious living. Morality does not
biologically lead to the higher spiritual levels of religious
experience. The adoration of the abstract beautiful is not the
worship of God; neither is exaltation of nature nor the
reverence of unity the worship of God.
5:5.5 Evolutionary religion is the mother of
the science, art, and philosophy which elevated man to the level
of receptivity to revealed religion, including the bestowal of
Adjusters and the coming of the Spirit of Truth. The
evolutionary picture of human existence begins and ends with
religion, albeit very different qualities of religion, one
evolutional and biological, the other revelational and
periodical. And so, while religion is normal and natural to man,
it is also optional. Man does not have to be religious against
his will.
5:5.6 Religious experience, being essentially
spiritual, can never be fully understood by the material mind;
hence the function of theology, the psychology of religion. The
essential doctrine of the human realization of God creates a
paradox in finite comprehension. It is well-nigh impossible for
human logic and finite reason to harmonize the concept of divine
immanence, God within and a part of every individual, with the
idea of God's transcendence, the divine domination of the
universe of universes. These two essential concepts of Deity
must be unified in the faith-grasp of the concept of the
transcendence of a personal God and in the realization of the
indwelling presence of a fragment of that God in order to
justify intelligent worship and validate the hope of personality
survival. The difficulties and paradoxes of religion are
inherent in the fact that the realities of religion are utterly
beyond the mortal capacity for intellectual comprehension.
5:5.7 Mortal man secures three great
satisfactions from religious experience, even in the days of his
temporal sojourn on earth:
5:5.8 1. Intellectually he acquires the
satisfactions of a more unified human consciousness.
5:5.9 2. Philosophically he enjoys the
substantiation of his ideals of moral values.
5:5.10 3. Spiritually he thrives in the
experience of divine companionship, in the spiritual
satisfactions of true worship.
5:5.11 God-consciousness, as it is experienced
by an evolving mortal of the realms, must consist of three
varying factors, three differential levels of reality
realization. There is first the mind consciousness -- the
comprehension of the idea of God. Then follows the soul
consciousness -- the realization of the ideal of God.
Last, dawns the spirit consciousness -- the realization of the
spirit reality of God. By the unification of these
factors of the divine realization, no matter how incomplete, the
mortal personality at all times overspreads all conscious levels
with a realization of the personality of God. In those
mortals who have attained the Corps of the Finality all this
will in time lead to the realization of the supremacy of
God and may subsequently eventuate in the realization of the
ultimacy of God, some phase of the absonite
superconsciousness of the Paradise Father.
5:5.12 The experience of God-consciousness
remains the same from generation to generation, but with each
advancing epoch in human knowledge the philosophic concept and
the theologic definitions of God must change.
God-knowingness, religious consciousness, is a universe reality,
but no matter how valid (real) religious experience is, it must
be willing to subject itself to intelligent criticism and
reasonable philosophic interpretation; it must not seek to be a
thing apart in the totality of human experience.
5:5.13 Eternal survival of personality is
wholly dependent on the choosing of the mortal mind, whose
decisions determine the survival potential of the immortal soul.
When the mind believes God and the soul knows God, and when,
with the fostering Adjuster, they all desire God, then is
survival assured. Limitations of intellect, curtailment of
education, deprivation of culture, impoverishment of social
status, even inferiority of the human standards of morality
resulting from the unfortunate lack of educational, cultural,
and social advantages, cannot invalidate the presence of the
divine spirit in such unfortunate and humanly handicapped but
believing individuals. The indwelling of the Mystery Monitor
constitutes the inception and insures the possibility of the
potential of growth and survival of the immortal soul.
5:5.14 The ability of mortal parents to
procreate is not predicated on their educational, cultural,
social, or economic status. The union of the parental factors
under natural conditions is quite sufficient to initiate
offspring. A human mind discerning right and wrong and
possessing the capacity to worship God, in union with a divine
Adjuster, is all that is required in that mortal to initiate and
foster the production of his immortal soul of survival qualities
if such a spirit-endowed individual seeks God and sincerely
desires to become like him, honestly elects to do the will of
the Father in heaven.
6. THE GOD OF PERSONALITY
5:6.1 The Universal Father is the God of
personalities. The domain of universe personality, from the
lowest mortal and material creature of personality status to the
highest persons of creator dignity and divine status, has its
center and circumference in the Universal Father. God the Father
is the bestower and the conservator of every personality. And
the Paradise Father is likewise the destiny of all those finite
personalities who wholeheartedly choose to do the divine will,
those who love God and long to be like him.
5:6.2 Personality is one of the unsolved
mysteries of the universes. We are able to form adequate
concepts of the factors entering into the make-up of various
orders and levels of personality, but we do not fully comprehend
the real nature of the personality itself. We clearly perceive
the numerous factors which, when put together, constitute the
vehicle for human personality, but we do not fully comprehend
the nature and significance of such a finite personality.
5:6.3 Personality is potential in all
creatures who possess a mind endowment ranging from the minimum
of self-consciousness to the maximum of God-consciousness. But
mind endowment alone is not personality, neither is spirit nor
physical energy. Personality is that quality and value in cosmic
reality which is exclusively bestowed by God the Father upon
these living systems of the associated and co-ordinated energies
of matter, mind, and spirit. Neither is personality a
progressive achievement. Personality may be material or
spiritual, but there either is personality or there is no
personality. The other-than-personal never attains the level of
the personal except by the direct act of the Paradise Father.
5:6.4 The bestowal of personality is the
exclusive function of the Universal Father, the personalization
of the living energy systems which he endows with the attributes
of relative creative consciousness and the freewill control
thereof. There is no personality apart from God the Father, and
no personality exists except for God the Father. The fundamental
attributes of human selfhood, as well as the absolute Adjuster
nucleus of the human personality, are the bestowals of the
Universal Father, acting in his exclusively personal domain of
cosmic ministry.
5:6.5 The Adjusters of prepersonal status
indwell numerous types of mortal creatures, thus insuring that
these same beings may survive mortal death to personalize as
morontia creatures with the potential of ultimate spirit
attainment. For, when such a creature mind of personality
endowment is indwelt by a fragment of the spirit of the eternal
God, the prepersonal bestowal of the personal Father, then does
this finite personality possess the potential of the divine and
the eternal and aspire to a destiny akin to the Ultimate, even
reaching out for a realization of the Absolute.
5:6.6 Capacity for divine personality is
inherent in the prepersonal Adjuster; capacity for human
personality is potential in the cosmic-mind endowment of the
human being. But the experiential personality of mortal man is
not observable as an active and functional reality until after
the material life vehicle of the mortal creature has been
touched by the liberating divinity of the Universal Father,
being thus launched upon the seas of experience as a
self-conscious and a (relatively) self-determinative and
self-creative personality. The material self is truly and
unqualifiedly personal.
5:6.7 The material self has personality and
identity, temporal identity; the prepersonal spirit Adjuster
also has identity, eternal identity. This material personality
and this spirit prepersonality are capable of so uniting their
creative attributes as to bring into existence the surviving
identity of the immortal soul.
5:6.8 Having thus provided for the growth of
the immortal soul and having liberated man's inner self from the
fetters of absolute dependence on antecedent causation, the
Father stands aside. Now, man having thus been liberated from
the fetters of causation response, at least as pertains to
eternal destiny, and provision having been made for the growth
of the immortal self, the soul, it remains for man himself to
will the creation or to inhibit the creation of this surviving
and eternal self which is his for the choosing. No other being,
force, creator, or agency in all the wide universe of universes
can interfere to any degree with the absolute sovereignty of the
mortal free will, as it operates within the realms of choice,
regarding the eternal destiny of the personality of the choosing
mortal. As pertains to eternal survival, God has decreed the
sovereignty of the material and mortal will, and that decree is
absolute.
5:6.9 The bestowal of creature personality
confers relative liberation from slavish response to antecedent
causation, and the personalities of all such moral beings,
evolutionary or otherwise, are centered in the personality of
the Universal Father. They are ever drawn towards his Paradise
presence by that kinship of being which constitutes the vast and
universal family circle and fraternal circuit of the eternal
God. There is a kinship of divine spontaneity in all
personality.
5:6.10 The personality circuit of the universe
of universes is centered in the person of the Universal Father,
and the Paradise Father is personally conscious of, and in
personal touch with, all personalities of all levels of
self-conscious existence. And this personality consciousness of
all creation exists independently of the mission of the Thought
Adjusters.
5:6.11 As all gravity is circuited in the Isle
of Paradise, as all mind is circuited in the Conjoint Actor and
all spirit in the Eternal Son, so is all personality circuited
in the personal presence of the Universal Father, and this
circuit unerringly transmits the worship of all personalities to
the Original and Eternal Personality.
5:6.12 Concerning those personalities who are
not Adjuster indwelt: The attribute of choice-liberty is also
bestowed by the Universal Father, and such persons are likewise
embraced in the great circuit of divine love, the personality
circuit of the Universal Father. God provides for the sovereign
choice of all true personalities. No personal creature can be
coerced into the eternal adventure; the portal of eternity opens
only in response to the freewill choice of the freewill sons of
the God of free will.
5:6.13 And this represents my efforts to
present the relation of the living God to the children of time.
And when all is said and done, I can do nothing more helpful
than to reiterate that God is your universe Father, and that you
are all his planetary children.
5:6.14
This is the fifth and last of the series presenting the
narrative of the Universal Father by a Divine Counselor of
Uversa.
