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