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