The Urantia Book
PAPER 105
DEITY AND REALITY
Presented by a Melchizedek of Nebadon.
105:0.1 TO EVEN high orders of universe
intelligences infinity is only partially comprehensible, and the
finality of reality is only relatively understandable. The human
mind, as it seeks to penetrate the eternity-mystery of the
origin and destiny of all that is called real, may
helpfully approach the problem by conceiving eternity-infinity
as an almost limitless ellipse which is produced by one absolute
cause, and which functions throughout this universal circle of
endless diversification, ever seeking some absolute and infinite
potential of destiny.
105:0.2 When the mortal intellect attempts to
grasp the concept of reality totality, such a finite mind is
face to face with infinity-reality; reality totality is
infinity and therefore can never be fully comprehended by any
mind that is subinfinite in concept capacity.
105:0.3 The human mind can hardly form an
adequate concept of eternity existences, and without such
comprehension it is impossible to portray even our concepts of
reality totality. Nevertheless, we may attempt such a
presentation, although we are fully aware that our concepts must
be subjected to profound distortion in the process of
translation-modification to the comprehension level of mortal
mind.
1. THE PHILOSOPHIC CONCEPT OF THE I AM
105:1.1 Absolute primal causation in infinity
the philosophers of the universes attribute to the Universal
Father functioning as the infinite, the eternal, and the
absolute I AM.
105:1.2 There are many elements of danger
attendant upon the presentation to the mortal intellect of this
idea of an infinite I AM since this concept is so remote from
human experiential understanding as to involve serious
distortion of meanings and misconception of values.
Nevertheless, the philosophic concept of the I AM does afford
finite beings some basis for an attempted approach to the
partial comprehension of absolute origins and infinite
destinies. But in all our attempts to elucidate the genesis and
fruition of reality, let it be made clear that this concept of
the I AM is, in all personality meanings and values, synonymous
with the First Person of Deity, the Universal Father of all
personalities. But this postulate of the I AM is not so clearly
identifiable in undeified realms of universal reality.
105:1.3 The I AM is the Infinite; the I AM
is also infinity. From the sequential, time viewpoint, all
reality has its origin in the infinite I AM, whose solitary
existence in past infinite eternity must be a finite creature's
premier philosophic postulate. The concept of the I AM connotes
unqualified infinity, the undifferentiated reality of all
that could ever be in all of an infinite eternity.
105:1.4 As an existential concept the I AM is
neither deified nor undeified, neither actual nor potential,
neither personal nor impersonal, neither static nor dynamic. No
qualification can be applied to the Infinite except to state
that the I AM is. The philosophic postulate of the I AM
is one universe concept which is somewhat more difficult of
comprehension than that of the Unqualified Absolute.
105:1.5 To the finite mind there simply must
be a beginning, and though there never was a real beginning to
reality, still there are certain source relationships which
reality manifests to infinity. The prereality, primordial,
eternity situation may be thought of something like this: At
some infinitely distant, hypothetical, past-eternity moment, the
I AM may be conceived as both thing and no thing, as both cause
and effect, as both volition and response. At this hypothetical
eternity moment there is no differentiation throughout all
infinity. Infinity is filled by the Infinite; the Infinite
encompasses infinity. This is the hypothetical static moment of
eternity; actuals are still contained within their potentials,
and potentials have not yet appeared within the infinity of the
I AM. But even in this conjectured situation we must assume the
existence of the possibility of self-will.
105:1.6 Ever remember that man's comprehension
of the Universal Father is a personal experience. God, as your
spiritual Father, is comprehensible to you and to all other
mortals; but your experiential worshipful concept of the
Universal Father must always be less than your philosophic
postulate of the infinity of the First Source and Center, the I
AM. When we speak of the Father, we mean God as he is
understandable by his creatures both high and low, but there is
much more of Deity which is not comprehensible to universe
creatures. God, your Father and my Father, is that phase of the
Infinite which we perceive in our personalities as an actual
experiential reality, but the I AM ever remains as our
hypothesis of all that we feel is unknowable of the First Source
and Center. And even that hypothesis probably falls far short of
the unfathomed infinity of original reality.
105:1.7 The universe of universes, with its
innumerable host of inhabiting personalities, is a vast and
complex organism, but the First Source and Center is infinitely
more complex than the universes and personalities which have
become real in response to his willful mandates. When you stand
in awe of the magnitude of the master universe, pause to
consider that even this inconceivable creation can be no more
than a partial revelation of the Infinite.
105:1.8 Infinity is indeed remote from the
experience level of mortal comprehension, but even in this age
on Urantia your concepts of infinity are growing, and they will
continue to grow throughout your endless careers stretching
onward into future eternity. Unqualified infinity is meaningless
to the finite creature, but infinity is capable of
self-limitation and is susceptible of reality expression to all
levels of universe existences. And the face which the Infinite
turns toward all universe personalities is the face of a Father,
the Universal Father of love.
2. THE I AM AS TRIUNE AND AS SEVENFOLD
105:2.1 In considering the genesis of reality,
ever bear in mind that all absolute reality is from eternity and
is without beginning of existence. By absolute reality we refer
to the three existential persons of Deity, the Isle of Paradise,
and the three Absolutes. These seven realities are co-ordinately
eternal, notwithstanding that we resort to time-space language
in presenting their sequential origins to human beings.
105:2.2 In following the chronological
portrayal of the origins of reality, there must be a postulated
theoretical moment of "first" volitional expression and "first"
repercussional reaction within the I AM. In our attempts to
portray the genesis and generation of reality, this stage may be
conceived as the self-differentiation of The Infinite One
from The Infinitude, but the postulation of this dual
relationship must always be expanded to a triune conception by
the recognition of the eternal continuum of The Infinity,
the I AM.
105:2.3 This self-metamorphosis of the I AM
culminates in the multiple differentiation of deified reality
and of undeified reality, of potential and actual reality, and
of certain other realities that can hardly be so classified.
These differentiations of the theoretical monistic I AM are
eternally integrated by simultaneous relationships arising
within the same I AM -- the prepotential, preactual,
prepersonal, monothetic prereality which, though infinite, is
revealed as absolute in the presence of the First Source and
Center and as personality in the limitless love of the Universal
Father.
105:2.4 By these internal metamorphoses the I
AM is establishing the basis for a sevenfold self-relationship.
The philosophic (time) concept of the solitary I AM and the
transitional (time) concept of the I AM as triune can now be
enlarged to encompass the I AM as sevenfold. This sevenfold --
or seven phase -- nature may be best suggested in relation to
the Seven Absolutes of Infinity:
105:2.5 1. The Universal Father. I AM
father of the Eternal Son. This is the primal personality
relationship of actualities. The absolute personality of the Son
makes absolute the fact of God's fatherhood and establishes the
potential sonship of all personalities. This relationship
establishes the personality of the Infinite and consummates its
spiritual revelation in the personality of the Original Son.
This phase of the I AM is partially experiencible on spiritual
levels even by mortals who, while yet in the flesh, may worship
our Father.
105:2.6 2. The Universal Controller. I
AM cause of eternal Paradise. This is the primal impersonal
relationship of actualities, the original nonspiritual
association. The Universal Father is God-as-love; the Universal
Controller is God-as-pattern. This relationship establishes the
potential of form -- configuration -- and determines the master
pattern of impersonal and nonspiritual relationship -- the
master pattern from which all copies are made.
105:2.7 3. The Universal Creator. I AM
one with the Eternal Son. This union of the Father and the Son
(in the presence of Paradise) initiates the creative cycle,
which is consummated in the appearance of conjoint personality
and the eternal universe. From the finite mortal's viewpoint,
reality has its true beginnings with the eternity appearance of
the Havona creation. This creative act of Deity is by and
through the God of Action, who is in essence the unity of the
Father-Son manifested on and to all levels of the actual.
Therefore is divine creativity unfailingly characterized by
unity, and this unity is the outward reflection of the absolute
oneness of the duality of the Father-Son and of the Trinity of
the Father-Son-Spirit.
105:2.8 4. The Infinite Upholder. I AM
self-associative. This is the primordial association of the
statics and potentials of reality. In this relationship, all
qualifieds and unqualifieds are compensated. This phase of the I
AM is best understood as the Universal Absolute -- the unifier
of the Deity and the Unqualified Absolutes.
105:2.9 5. The Infinite Potential. I AM
self-qualified. This is the infinity bench mark bearing eternal
witness to the volitional self-limitation of the I AM by virtue
of which there was achieved threefold self-expression and
self-revelation. This phase of the I AM is usually understood as
the Deity Absolute.
105:2.10 6. The Infinite Capacity. I AM
static-reactive. This is the endless matrix, the possibility for
all future cosmic expansion. This phase of the I AM is perhaps
best conceived as the supergravity presence of the Unqualified
Absolute.
105:2.11 7. The Universal One of Infinity.
I AM as I AM. This is the stasis or self-relationship of
Infinity, the eternal fact of infinity-reality and the universal
truth of reality-infinity. In so far as this relationship is
discernible as personality, it is revealed to the universes in
the divine Father of all personality -- even of absolute
personality. In so far as this relationship is impersonally
expressible, it is contacted by the universe as the absolute
coherence of pure energy and of pure spirit in the presence of
the Universal Father. In so far as this relationship is
conceivable as an absolute, it is revealed in the primacy of the
First Source and Center; in him we all live and move and have
our being, from the creatures of space to the citizens of
Paradise; and this is just as true of the master universe as of
the infinitesimal ultimaton, just as true of what is to be as of
that which is and of what has been.
3. THE SEVEN ABSOLUTES OF INFINITY
105:3.1 The seven prime relationships within
the I AM eternalize as the Seven Absolutes of Infinity. But
though we may portray reality origins and infinity
differentiation by a sequential narrative, in fact all seven
Absolutes are unqualifiedly and co-ordinately eternal. It may be
necessary for mortal minds to conceive of their beginnings, but
always should this conception be overshadowed by the realization
that the seven Absolutes had no beginning; they are eternal and
as such have always been. The seven Absolutes are the premise of
reality. They have been described in these papers as follows:
105:3.2 1. The First Source and Center.
First Person of Deity and primal nondeity pattern, God, the
Universal Father, creator, controller, and upholder; universal
love, eternal spirit, and infinite energy; potential of all
potentials and source of all actuals; stability of all statics
and dynamism of all change; source of pattern and Father of
persons. Collectively, all seven Absolutes equivalate to
infinity, but the Universal Father himself actually is infinite.
105:3.3 2. The Second Source and Center.
Second Person of Deity, the Eternal and Original Son; the
absolute personality realities of the I AM and the basis for the
realization-revelation of "I AM personality." No personality can
hope to attain the Universal Father except through his Eternal
Son; neither can personality attain to spirit levels of
existence apart from the action and aid of this absolute pattern
for all personalities. In the Second Source and Center spirit is
unqualified while personality is absolute.
105:3.4 3. The Paradise Source and Center.
Second nondeity pattern, the eternal Isle of Paradise; the basis
for the realization-revelation of "I AM force" and the
foundation for the establishment of gravity control throughout
the universes. Regarding all actualized, nonspiritual,
impersonal, and nonvolitional reality, Paradise is the absolute
of patterns. Just as spirit energy is related to the Universal
Father through the absolute personality of the Mother-Son, so is
all cosmic energy grasped in the gravity control of the First
Source and Center through the absolute pattern of the Paradise
Isle. Paradise is not in space; space exists relative to
Paradise, and the chronicity of motion is determined through
Paradise relationship. The eternal Isle is absolutely at rest;
all other organized and organizing energy is in eternal motion;
in all space, only the presence of the Unqualified Absolute is
quiescent, and the Unqualified is co-ordinate with Paradise.
Paradise exists at the focus of space, the Unqualified pervades
it, and all relative existence has its being within this domain.
105:3.5 4. The Third Source and Center.
Third Person of Deity, the Conjoint Actor; infinite integrator
of Paradise cosmic energies with the spirit energies of the
Eternal Son; perfect co-ordinator of the motives of will and the
mechanics of force; unifier of all actual and actualizing
reality. Through the ministrations of his manifold children the
Infinite Spirit reveals the mercy of the Eternal Son while at
the same time functioning as the infinite manipulator, forever
weaving the pattern of Paradise into the energies of space. This
selfsame Conjoint Actor, this God of Action, is the perfect
expression of the limitless plans and purposes of the Father-Son
while functioning himself as the source of mind and the bestower
of intellect upon the creatures of a far-flung cosmos.
105:3.6 5. The Deity Absolute. The
causational, potentially personal possibilities of universal
reality, the totality of all Deity potential. The Deity Absolute
is the purposive qualifier of the unqualified, absolute, and
nondeity realities. The Deity Absolute is the qualifier of the
absolute and the absolutizer of the qualified -- the destiny
inceptor.
105:3.7 6. The Unqualified Absolute.
Static, reactive, and abeyant; the unrevealed cosmic infinity of
the I AM; totality of nondeified reality and finality of all
nonpersonal potential. Space limits the function of the
Unqualified, but the presence of the Unqualified is without
limit, infinite. There is a concept periphery to the master
universe, but the presence of the Unqualified is limitless; even
eternity cannot exhaust the boundless quiescence of this
nondeity Absolute.
105:3.8 7. The Universal Absolute.
Unifier of the deified and the undeified; co-relater of the
absolute and the relative. The Universal Absolute (being static,
potential, and associative) compensates the tension between the
ever-existent and the uncompleted.
105:3.9 The Seven Absolutes of Infinity
constitute the beginnings of reality. As mortal minds would
regard it, the First Source and Center would appear to be
antecedent to all absolutes. But such a postulate, however
helpful, is invalidated by the eternity co-existence of the Son,
the Spirit, the three Absolutes, and the Paradise Isle.
105:3.10 It is a truth that the
Absolutes are manifestations of the I AM-First Source and
Center; it is a fact that these Absolutes never had a
beginning but are co-ordinate eternals with the First Source and
Center. The relationships of absolutes in eternity cannot always
be presented without involving paradoxes in the language of time
and in the concept patterns of space. But regardless of any
confusion concerning the origin of the Seven Absolutes of
Infinity, it is both fact and truth that all reality is
predicated upon their eternity existence and infinity
relationships.
4. UNITY, DUALITY, AND TRIUNITY
105:4.1 The universe philosophers postulate
the eternity existence of the I AM as the primal source of all
reality. And concomitant therewith they postulate the
self-segmentation of the I AM into the primary
self-relationships -- the seven phases of infinity. And
simultaneous with this assumption is the third postulate -- the
eternity appearance of the Seven Absolutes of Infinity and the
eternalization of the duality association of the seven phases of
the I AM and these seven Absolutes.
105:4.2 The self-revelation of the I AM thus
proceeds from static self through self-segmentation and
self-relationship to absolute relationships, relationships with
self-derived Absolutes. Duality becomes thus existent in the
eternal association of the Seven Absolutes of Infinity with the
sevenfold infinity of the self-segmented phases of the
self-revealing I AM. These dual relationships, eternalizing to
the universes as the seven Absolutes, eternalize the basic
foundations for all universe reality.
105:4.3 It has been sometime stated that unity
begets duality, that duality begets triunity, and that triunity
is the eternal ancestor of all things. There are, indeed, three
great classes of primordial relationships, and they are:
105:4.4 1. Unity relationships.
Relations existent within the I AM as the unity thereof is
conceived as a threefold and then as a sevenfold
self-differentiation.
105:4.5 2. Duality relationships.
Relations existent between the I AM as sevenfold and the Seven
Absolutes of Infinity.
105:4.6 3. Triunity relationships.
These are the functional associations of the Seven Absolutes of
Infinity.
105:4.7 Triunity relationships arise upon
duality foundations because of the inevitability of Absolute
interassociation. Such triunity associations eternalize the
potential of all reality; they encompass both deified and
undeified reality.
105:4.8 The I AM is unqualified infinity as
unity. The dualities eternalize reality foundations.
The triunities eventuate the realization of infinity as
universal function.
105:4.9 Pre-existentials become existential in
the seven Absolutes, and existentials become functional in the
triunities, the basic association of Absolutes. And concomitant
with the eternalization of the triunities the universe stage is
set -- the potentials are existent and the actuals are present
-- and the fullness of eternity witnesses the diversification of
cosmic energy, the outspreading of Paradise spirit, and the
endowment of mind together with the bestowal of personality, by
virtue of which all of these Deity and Paradise derivatives are
unified in experience on the creature level and by other
techniques on the supercreature level.
5. PROMULGATION OF FINITE REALITY
105:5.1 Just as the original diversification
of the I AM must be attributed to inherent and self-contained
volition, so must the promulgation of finite reality be ascribed
to the volitional acts of Paradise Deity and to the
repercussional adjustments of the functional triunities.
105:5.2 Prior to the deitization of the
finite, it would appear that all reality diversification took
place on absolute levels; but the volitional act promulgating
finite reality connotes a qualification of absoluteness and
implies the appearance of relativities.
105:5.3 While we present this narrative as a
sequence and portray the historic appearance of the finite as a
direct derivative of the absolute, it should be borne in mind
that transcendentals both preceded and succeeded all that is
finite. Transcendental ultimates are, in relation to the finite,
both causal and consummational.
105:5.4 Finite possibility is inherent in the
Infinite, but the transmutation of possibility to probability
and inevitability must be attributed to the self-existent free
will of the First Source and Center, activating all triunity
associations. Only the infinity of the Father's will could ever
have so qualified the absolute level of existence as to
eventuate an ultimate or to create a finite.
105:5.5 With the appearance of relative and
qualified reality there comes into being a new cycle of reality
-- the growth cycle -- a majestic downsweep from the heights of
infinity to the domain of the finite, forever swinging inward to
Paradise and Deity, always seeking those high destinies
commensurate with an infinity source.
105:5.6 These inconceivable transactions mark
the beginning of universe history, mark the coming into
existence of time itself. To a creature, the beginning of the
finite is the genesis of reality; as viewed by creature
mind, there is no actuality conceivable prior to the finite.
This newly appearing finite reality exists in two original
phases:
1. Primary maximums, the
supremely perfect reality, the Havona type of universe and
creature.
2. Secondary maximums, the
supremely perfected reality, the superuniverse type of creature
and creation.
105:5.7 These, then, are the two original
manifestations: the constitutively perfect and the evolutionally
perfected. The two are co-ordinate in eternity relationships,
but within the limits of time they are seemingly different. A
time factor means growth to that which grows; secondary finites
grow; hence those that are growing must appear as incomplete in
time. But these differences, which are so important this side of
Paradise, are nonexistent in eternity.
105:5.8 We speak of the perfect and the
perfected as primary and secondary maximums, but there is still
another type: Trinitizing and other relationships between the
primaries and the secondaries result in the appearance of
tertiary maximums -- things, meanings, and values that are
neither perfect nor perfected yet are co-ordinate with both
ancestral factors.
6. REPERCUSSIONS OF FINITE REALITY
105:6.1 The entire promulgation of finite
existences represents a transference from potentials to actuals
within the absolute associations of functional infinity. Of the
many repercussions to creative actualization of the finite,
there may be cited:
105:6.2 1. The deity response, the
appearance of the three levels of experiential supremacy: the
actuality of personal-spirit supremacy in Havona, the potential
for personal-power supremacy in the grand universe to be, and
the capacity for some unknown function of experiential mind
acting on some level of supremacy in the future master universe.
105:6.3 2. The universe response
involved an activation of the architectural plans for the
superuniverse space level, and this evolution is still
progressing throughout the physical organization of the seven
superuniverses.
105:6.4 3. The creature repercussion to
finite-reality promulgation resulted in the appearance of
perfect beings on the order of the eternal inhabitants of Havona
and of perfected evolutionary ascenders from the seven
superuniverses. But to attain perfection as an evolutionary
(time-creative) experience implies something
other-than-perfection as a point of departure. Thus arises
imperfection in the evolutionary creations. And this is the
origin of potential evil. Misadaptation, disharmony, and
conflict, all these things are inherent in evolutionary growth,
from physical universes to personal creatures.
105:6.5 4. The divinity response to the
imperfection inherent in the time lag of evolution is disclosed
in the compensating presence of God the Sevenfold, by whose
activities that which is perfecting is integrated with both the
perfect and the perfected. This time lag is inseparable from
evolution, which is creativity in time. Because of it, as well
as for other reasons, the almighty power of the Supreme is
predicated on the divinity successes of God the Sevenfold. This
time lag makes possible creature participation in divine
creation by permitting creature personalities to become partners
with Deity in the attainment of maximum development. Even the
material mind of the mortal creature thus becomes partner with
the divine Adjuster in the dualization of the immortal soul. God
the Sevenfold also provides techniques of compensation for the
experiential limitations of inherent perfection as well as
compensating the preascension limitations of imperfection.
7. EVENTUATION OF TRANSCENDENTALS
105:7.1 Transcendentals are subinfinite and
subabsolute but superfinite and supercreatural. Transcendentals
eventuate as an integrating level correlating the supervalues of
absolutes with the maximum values of finites. From the creature
standpoint, that which is transcendental would appear to have
eventuated as a consequence of the finite; from the eternity
viewpoint, in anticipation of the finite; and there are those
who have considered it as a "pre-echo" of the finite.
105:7.2 That which is transcendental is not
necessarily nondevelopmental, but it is superevolutional in the
finite sense; neither is it nonexperiential, but it is
superexperience as such is meaningful to creatures. Perhaps the
best illustration of such a paradox is the central universe of
perfection: It is hardly absolute -- only the Paradise Isle is
truly absolute in the "materialized" sense. Neither is it a
finite evolutionary creation as are the seven superuniverses.
Havona is eternal but not changeless in the sense of being a
universe of nongrowth. It is inhabited by creatures (Havona
natives) who never were actually created, for they are eternally
existent. Havona thus illustrates something which is not exactly
finite nor yet absolute. Havona further acts as a buffer between
absolute Paradise and finite creations, still further
illustrating the function of transcendentals. But Havona itself
is not a transcendental -- it is Havona.
105:7.3 As the Supreme is associated with
finites, so the Ultimate is identified with transcendentals. But
though we thus compare Supreme and Ultimate, they differ by
something more than degree; the difference is also a matter of
quality. The Ultimate is something more than a super-Supreme
projected on the transcendental level. The Ultimate is all of
that, but more: The Ultimate is an eventuation of new Deity
realities, the qualification of new phases of the theretofore
unqualified.
105:7.4 Among those realities which are
associated with the transcendental level are the following:
1. The Deity presence of the
Ultimate.
2. The concept of the master
universe.
3. The Architects of the Master
Universe.
4. The two orders of Paradise force
organizers.
5. Certain modifications in space
potency.
6. Certain values of spirit.
7. Certain meanings of mind.
8. Absonite qualities and realities.
9. Omnipotence, omniscience, and
omnipresence.
10. Space.
105:7.5 The universe in which we now live may
be thought of as existing on finite, transcendental, and
absolute levels. This is the cosmic stage on which is enacted
the endless drama of personality performance and energy
metamorphosis.
105:7.6 And all of these manifold realities
are unified absolutely by the several triunities,
functionally by the Architects of the Master Universe, and
relatively by the Seven Master Spirits, the subsupreme
co-ordinators of the divinity of God the Sevenfold.
105:7.7 God the Sevenfold represents the
personality and divinity revelation of the Universal Father to
creatures of both maximum and submaximum status, but there are
other sevenfold relationships of the First Source and Center
which do not pertain to the manifestation of the divine
spiritual ministry of the God who is spirit.
105:7.8 In the eternity of the past the forces
of the Absolutes, the spirits of the Deities, and the
personalities of the Gods stirred in response to the primordial
self-will of self-existent self-will. In this universe age we
are all witnessing the stupendous repercussions of the far-flung
cosmic panorama of the subabsolute manifestations of the
limitless potentials of all these realities. And it is
altogether possible that the continued diversification of the
original reality of the First Source and Center may proceed
onward and outward throughout age upon age, on and on, into the
faraway and inconceivable stretches of absolute infinity.
105:7.9
Presented by a Melchizedek of Nebadon.
