Paper 5 : Godˆ’s Relation to the Individual

5:0.1 IF THE finiteˆ mindˆ of man is unable to comprehend how so great and so majestic a Godˆ as the Universal Fatherˆ can descend from his eternalˆ abode in infinite perfectˆion to fraternize with the individual human creature, then must such a finiteˆ intellect rest assurance of divineˆ fellowship upon the truth of the fact that an actualˆ fragment of the living Godˆ resides within the intellect of every normal-minded and morallˆy conscious Urantiaˆ mortalˆ. The indwellˆing Thought Adjustersˆ are a part of the eternalˆ Deityˆ of the  Paradiseˆ Fatherˆ. Man does not have to go farther than his own inner experience of the soulˆ’s contemplation of this spiritˆual-reality presence to find Godˆ and attempt communion with him.

5:0.2 Godˆ has distributed the infinity of his eternalˆ nature throughout the existentialˆ realities of his six absoluteˆ co-ordinates, but he may, at any time, make direct personal contact with any part or phase or kind of creation through the agency of his prepersonal fragments. And the eternalˆ Godˆ has also reserved to himself the prerogative of bestowing personalityˆ upon the divineˆ Creatorsˆ and the living creatures of the  universeˆ of universesˆ, while he has further reserved the prerogative of maintaining direct and parental contact with all these personal beings through the  personalityˆ circuitˆˆ.

1. The Approach to Godˆ

5:1.1 The inability of the finiteˆ creature to approach the infinite Father is inherent, not in the Father’s aloofness, but in the finiteness and material limitations of created beings. The magnitude of the spiritˆual difference between the highest personalityˆ of universeˆ existence and the lower groups of created intelligences is inconceivable. Were it possible for the lower orders of intelligence to be transported instantly into the presence of the Father himself, they would not know they were there. They would there be just as oblivious of the presence of the Universal Fatherˆ as where they now are. There is a long, long road ahead of mortalˆ man before he can consistently and within the realms of possibility ask for safe conduct into the Paradiseˆ presence of the Universal Fatherˆ. Spiritˆually, man must be translated many times before he can attain a plane that will yield the spiritˆual vision which will enable him to see even any one of the Seven Master Spiritsˆ.

5:1.2 Our Father is not in hiding; he is not in arbitrary seclusion. He has mobilized the resources of divineˆ wisdom in a never-ending effort to reveal himself to the children of his universal domains. There is an infinite grandeur and an inexpressible generosity connected with the majesty of his love which causes him to yearn for the association of every created being who can comprehend, love, or approach him; and it is, therefore, the limitations inherent in you, inseparable from your finiteˆ personalityˆ and material existence, that determine the time and place and circumstances in which you may achieve the goal of the journey of mortalˆ ascensionˆ and stand in the presence of the Father at the center of all things.

5:1.3 Although the approach to the Paradiseˆ presence of the Father must await your attainment of the highest finiteˆ levels of spiritˆ progression, you should rejoice in the recognition of the ever-present possibility of immediate communion with the bestowalˆ spiritˆ of the Father so intimately associated with your inner soulˆ and your spiritˆualizing self.

5:1.4 The mortalsˆ of the realms of time and spaceˆ may differ greatly in innate abilities and intellectual endowment, they may enjoy environments exceptionally favorable to social advancement and moralˆ progress, or they may suffer from the lack of almost every human aid to culture and supposed advancement in the arts of civilization; but the possibilities for spiritˆual progress in the ascensionˆ career are equal to all; increasing levels of spiritˆual insight and cosmic meanings are attained quite independently of all such sociomoral differentials of the diversified material environments on the evolutionaryˆ worlds.

5:1.5 However Urantiaˆ mortalsˆ may differ in their intellectual, social, economic, and even moralˆ opportunities and endowments, forget not that their spiritˆual endowment is uniform and unique. They all enjoy the same divineˆ presence of the gift from the Father, and they are all equally privileged to seek intimate personal communion with this indwellˆing spiritˆ of divineˆ origin, while they may all equally choose to accept the uniform spiritˆual leading of these Mystery Monitorsˆˆ.

5:1.6 If mortalˆ man is wholeheartedly spiritˆually motivated, unreservedly consecrated to the doing of the Father’s will, then, since he is so certainly and so effectively spiritˆually endowed by the indwellˆing and divineˆ Adjusterˆ, there cannot fail to materializeˆ in that individual’s experience the sublime consciousness of knowing Godˆ and the supernal assurance of surviving for the purpose of finding Godˆ by the progressive experience of becoming more and more like him.

5:1.7 Man is spiritˆually indwelt by a surviving Thought Adjusterˆˆ. If such a human mindˆ is sincerely and spiritˆually motivated, if such a human soulˆ desires to know Godˆ and become like him, honestly wants to do the Father’s will, there exists no negative influence of mortalˆ deprivation nor positive powerˆ of possible interference which can prevent such a divinelˆy motivated soulˆ from securely ascendingˆ to the portals of Paradiseˆ.

5:1.8 The Father desires all his creatures to be in personal communion with him. He has on Paradiseˆ a place to receive all those whose survival status and spiritˆual nature make possible such attainment. Therefore settle in your philosophy now and forever: To each of you and to all of us, Godˆ is approachable, the Father is attainable, the way is open; the forcesˆ of divineˆ love and the ways and means of divineˆ administration are all interlocked in an effort to facilitate the advancement of every worthy intelligence of every universeˆ to the Paradiseˆ presence of the Universal Fatherˆ.

5:1.9 The fact that vast time is involved in the attainment of Godˆ makes the presence and personalityˆ of the Infinite none the less real. Your ascensionˆ is a part of the circuitˆ of the seven superuniversesˆ, and though you swing around it countless times, you may expect, in spiritˆ and in status, to be ever swinging inward. You can depend upon being translated from sphere to sphere, from the outer circuitsˆ ever nearer the inner center, and some day, doubt not, you shall stand in the divineˆ and central presence and see him, figuratively speaking, face to face. It is a question of the attainment of actualˆ and literal spiritˆual levels; and these spiritˆual levels are attainable by any being who has been indwelt by a Mystery Monitorˆ, and who has subsequently eternallˆy fused with that Thought Adjusterˆˆ.

5:1.10 The Father is not in spiritˆual hiding, but so many of his creatures have hidden themselves away in the mists of their own willful decisions and for the time being have separated themselves from the communion of his spiritˆ and the spiritˆ of his Son by the choosing of their own perverse ways and by the indulgence of the self-assertiveness of their intolerant minds and unspiritual natures.

5:1.11 Mortalˆ man may draw near Godˆ and may repeatedly forsake the divineˆ will so long as the powerˆ of choice remains. Man’s final doom is not sealed until he has lost the powerˆ to choose the Father’s will. There is never a closure of the Father’s heart to the need and the petition of his children. Only do his offspring close their hearts forever to the Father’s drawing powerˆ when they finally and forever lose the desire to do his divineˆ will — to know him and to be like him. Likewise is man’s eternalˆ destinyˆ assured when  Adjusterˆ fusionˆˆ proclaims to the universeˆ that such an ascenderˆ has made the final and irrevocable choice to live the Father’s will.

5:1.12 The great Godˆ makes direct contact with mortalˆ man and gives a part of his infinite and eternalˆ and incomprehensible self to live and dwell within him. Godˆ has embarked upon the eternalˆ adventure with man. If you yield to the leadings of the spiritˆual forcesˆ in you and around you, you cannot fail to attain the high destinyˆ established by a loving Godˆ as the universeˆ goal of his ascendantˆ creatures from the evolutionaryˆ worlds of spaceˆ.

2. The Presence of Godˆ

5:2.1 The physical presence of the Infinite is the reality of the material universeˆ. The mindˆ presence of Deityˆ must be determined by the depth of individual intellectual experience and by the evolutionaryˆ personalityˆ level. The spiritˆual presence of Divinityˆ must of necessity be differential in the universeˆ. It is determined by the spiritˆual capacity of receptivity and by the degree of the consecration of the creature’s will to the doing of the divineˆ will.

5:2.2 Godˆ lives in every one of his  spiritˆ-bornˆ sons. The Paradiseˆ Sons always have access to the presence of Godˆ, “the right hand of the Father,” and all of his creature personalities have access to the “bosom of the Father.” This refers to the  personalityˆ circuitˆˆ, whenever, wherever, and however contacted, or otherwise entails personal, self-conscious contact and communion with the Universal Fatherˆ, whether at the central abode or at some other designated place, as on one of the seven sacred spheres of Paradiseˆ.

5:2.3 The divineˆ presence cannot, however, be discovered anywhere in nature or even in the lives of God-knowingˆ mortalsˆ so fully and so certainly as in your attempted communion with the indwellˆing Mystery Monitorˆ, the Paradiseˆ Thought Adjusterˆˆ. What a mistake to dream of Godˆ far off in the skies when the spiritˆ of the Universal Fatherˆ lives within your own mind!

5:2.4 It is because of this Godˆ fragment that indwellsˆ you that you can hope, as you progress in harmonizing with the Adjusterˆ’s spiritˆual leadings, more fully to discern the presence and transforming powerˆ of those other spiritˆual influences that surround you and impinge upon you but do not function as an integral part of you. The fact that you are not intellectually conscious of close and intimate contact with the indwellˆing Adjusterˆ does not in the least disprove such an exalted experience. The proof of fraternity with the divineˆ Adjusterˆ consists wholly in the nature and extent of the fruits of the spiritˆ which are yielded in the life experience of the individual believer. “By their fruits you shall know them.”

5:2.5 It is exceedingly difficult for the meagerly spiritˆualized, material mindˆ of mortalˆ man to experience marked consciousness of the spiritˆ activities of such divineˆ entities as the Paradiseˆ Adjustersˆ. As the soulˆ of joint mindˆ and Adjusterˆ creation becomes increasingly existent, there also evolves a new phase of soulˆ consciousness which is capable of experiencing the presence, and of recognizing the spiritˆ leadings and other supermaterial activities, of the Mystery Monitorsˆˆ.

5:2.6 The entire experience of Adjusterˆ communion is one involving moralˆ status, mental motivation, and spiritˆual experience. The self-realization of such an achievement is mainly, though not exclusively, limited to the realms of soulˆ consciousness, but the proofs are forthcoming and abundant in the manifestation of the fruits of the spiritˆ in the lives of all such inner-spirit contactors.

3. True Worship

5:3.1 Though the  Paradiseˆ Deitiesˆ, from the universeˆ standpoint, are as one, in their spiritˆual relations with such beings as inhabit Urantiaˆ they are also three distinct and separate persons. There is a difference between the Godheadsˆ in the matter of personal appeals, communion, and other intimate relations. In the highest sense, we worship the Universal Fatherˆ and him only. True, we can and do worship the Father as he is manifested in his  Creatorˆ Sonsˆ, but it is the Father, directly or indirectly, who is worshiped and adored.

5:3.2 Supplications of all kinds belong to the realm of the  Eternalˆ Sonˆ and the Son’s spiritˆual organization. Prayers, all formal communications, everything except adoration and worship of the Universal Fatherˆ, are matters that concern a local universeˆˆ; they do not ordinarily proceed out of the realm of the jurisdiction of a  Creatorˆ Sonˆ. But worship is undoubtedly encircuited and dispatched to the person of the Creatorˆ by the function of the Father’s  personalityˆ circuitˆˆ. We further believe that such registry of the homage of an Adjusterˆ-indwelt creature is facilitated by the Father’s spiritˆ presence. There exists a tremendous amount of evidence to substantiate such a belief, and I know that all orders of Father fragmentsˆ are empowered to register the bona fide adoration of their subjects acceptably in the presence of the Universal Fatherˆ. The Adjustersˆ undoubtedly also utilize direct prepersonal channels of communication with Godˆ, and they are likewise able to utilize the spiritˆ-gravity circuitsˆ of the  Eternalˆ Sonˆ.

5:3.3 Worship is for its own sake; prayer embodies a self- or creature-interest element; that is the great difference between worship and prayer. There is absolutelˆy no self-request or other element of personal interest in true worship; we simply worship Godˆ for what we comprehend him to be. Worship asks nothing and expects nothing for the worshiper. We do not worship the Father because of anything we may derive from such veneration; we render such devotion and engage in such worship as a natural and spontaneous reaction to the recognition of the Father’s matchless personalityˆ and because of his lovable nature and adorable attributes.

5:3.4 The moment the element of self-interest intrudes upon worship, that instant devotion translates from worship to prayer and more appropriately should be directed to the person of the  Eternalˆ Sonˆ or the  Creatorˆ Sonˆ. But in practical religious experience there exists no reason why prayer should not be addressed to  Godˆ the Fatherˆ as a part of true worship.

5:3.5 When you deal with the practical affairs of your daily life, you are in the hands of the  spiritˆ personalitiesˆ having origin in the Third Source and Centerˆ; you are co-operating with the agencies of the Conjoint Actorˆ. And so it is: You worship God; pray to, and commune with, the Son; and work out the details of your earthly sojourn in connection with the intelligences of the Infinite Spiritˆˆ operating on your world and throughout your universeˆ.

5:3.6 The Creatorˆ or Sovereign Sons who preside over the destinies of the local universesˆ stand in the place of both the Universal Fatherˆ and the  Eternalˆ Sonˆ of Paradiseˆ. These Universeˆ Sons receive, in the name of the Father, the adoration of worship and give ear to the pleas of their petitioning subjects throughout their respective creations. To the children of a local universeˆˆ a Michael Son is, to all practical intents and purposes, Godˆ. He is the local universeˆˆ personification of the Universal Fatherˆ and the  Eternalˆ Sonˆ. The Infinite Spiritˆˆ maintains personal contact with the children of these realms through the Universeˆ Spiritsˆ, the administrative and creative associates of the Paradiseˆ  Creatorˆ Sonsˆ.

5:3.7 Sincere worship connotes the mobilization of all the powersˆ of the human personalityˆ under the dominance of the evolving soulˆ and subject to the divineˆ directionization of the associated Thought Adjusterˆˆ. The mindˆ of material limitations can never become highly conscious of the real significance of true worship. Man’s realization of the reality of the worship experience is chiefly determined by the developmental status of his evolving immortal soulˆ. The spiritˆual growth of the soulˆ takes place wholly independently of the intellectual self-consciousness.

5:3.8 The worship experience consists in the sublime attempt of the betrothed Adjusterˆ to communicate to the divineˆ Father the inexpressible longings and the unutterable aspirations of the human soulˆ — the conjoint creation of the God-seeking mortalˆ mindˆ and the God-revealing immortal Adjusterˆ. Worship is, therefore, the act of the material mindˆ’s assenting to the attempt of its spiritˆualizing self, under the guidance of the associated spiritˆ, to communicate with Godˆ as a faithˆ son of the Universal Fatherˆ. The mortalˆ mindˆ consents to worship; the immortal soulˆ craves and initiates worship; the divineˆ Adjusterˆ presence conducts such worship in behalf of the mortalˆ mindˆ and the evolving immortal soulˆ. True worship, in the last analysis, becomes an experience realized on four cosmic levels: the intellectual, the morontialˆ, the spiritˆual, and the personal — the consciousness of mindˆ, soulˆ, and spiritˆ, and their unification in personalityˆ.

4. Godˆ in Religion

5:4.1 The moralˆity of the religions of evolution drives men forward in the Godˆ quest by the motive powerˆ of fear. The religions of revelation allure men to seek for a Godˆ of love because they crave to become like him. But religion is not merely a passive feeling of “absoluteˆ dependence” and “surety of survival”; it is a living and dynamic experience of divinityˆ attainment predicated on humanity service.

5:4.2 The great and immediate service of true religion is the establishment of an enduring unity in human experience, a lasting peace and a profound assurance. With primitive man, even polytheismˆ is a relative unification of the evolving concept of Deityˆ; polytheismˆ is monotheismˆ in the making. Sooner or later, Godˆ is destined to be comprehended as the reality of values, the substance of meanings, and the life of truth.

5:4.3 Godˆ is not only the determiner of destinyˆ; he is man’s eternalˆ destination. All nonreligious human activities seek to bend the universeˆ to the distorting service of self; the truly religious individual seeks to identify the self with the universeˆ and then to dedicate the activities of this unified self to the service of the universeˆ family of fellow beings, human and superhumanˆ.

5:4.4 The domains of philosophy and art intervene between the nonreligious and the religious activities of the human self. Through art and philosophy the material-minded man is inveigled into the contemplation of the spiritˆual realities and universeˆ values of eternalˆ meanings.

5:4.5 All religions teach the worship of Deityˆ and some doctrine of human salvation. The Buddhistˆ religion promises salvation from suffering, unending peace; the Jewish religion promises salvation from difficulties, prosperity predicated on righteousness; the Greek religion promised salvation from disharmony, ugliness, by the realization of beauty; Christˆianity promises salvation from sinˆ, sanctity; Mohammedanism provides deliverance from the rigorous moralˆ standards of Judaismˆ and Christˆianity. The religion of Jesusˆ is salvation from self, deliverance from the evils of creature isolation in time and in eternityˆ.

5:4.6 The Hebrewsˆ based their religion on goodness; the Greeks on beauty; both religions sought truth. Jesusˆ revealed a Godˆ of love, and love is all-embracing of truth, beauty, and goodness.

5:4.7 The Zoroastriansˆ had a religion of morals; the Hindus a religion of metaphysicsˆ; the Confucianists a religion of ethics. Jesusˆ lived a religion of service. All these religions are of value in that they are valid approaches to the religion of Jesusˆ. Religion is destined to become the reality of the spiritˆual unification of all that is good, beautiful, and true in human experience.

5:4.8 The Greek religion had a watchword “Know yourself”; the Hebrewsˆ centered their teaching on “Know your God”; the Christˆians preach a gospelˆ aimed at a “knowledge of the Lordˆ Jesusˆ Christ”; Jesusˆ proclaimed the good news of “knowing Godˆ, and yourself as a son of Godˆ.” These differing concepts of the purpose of religion determine the individual’s attitude in various life situations and foreshadow the depth of worship and the nature of his personal habits of prayer. The spiritˆual status of any religion may be determined by the nature of its prayers.

5:4.9 The concept of a semihuman and jealous Godˆ is an inevitable transition between polytheismˆ and sublime monotheismˆ. An exalted anthropomorphism is the highest attainment level of purely evolutionaryˆ religion. Christˆianity has elevated the concept of anthropomorphism from the ideal of the human to the transcendent and divineˆ concept of the person of the glorifiedˆ Christˆ. And this is the highest anthropomorphism that man can ever conceive.

5:4.10 The Christˆian concept of Godˆ is an attempt to combine three separate teachings:

5:4.11 1. The Hebrew concept — Godˆ as a vindicator of moralˆ values, a righteous Godˆ.

5:4.12 2. The Greek concept — Godˆ as a unifier, a Godˆ of wisdom.

5:4.13 3.  Jesusˆ’ concept — Godˆ as a living friend, a loving Father, the divineˆ presence.

5:4.14 It must therefore be evident that composite Christˆian theology encounters great difficulty in attaining consistency. This difficulty is further aggravated by the fact that the doctrines of early Christˆianity were generally based on the personal religious experience of three different persons: Philoˆ of Alexandriaˆ,  Jesusˆ of Nazarethˆˆ, and Paul of Tarsusˆˆ.

5:4.15 In the study of the religious life of Jesusˆ, view him positively. Think not so much of his sinlessness as of his righteousness, his loving service. Jesusˆ upstepped the passive love disclosed in the Hebrew concept of the heavenly Father to the higher active and creature-loving affection of a Godˆ who is the Father of every individual, even of the wrongdoer.

5. The Consciousness of Godˆ

5:5.1 Moralˆity has its origin in the reason of self-consciousness; it is superanimal but wholly evolutionaryˆ. Human evolution embraces in its unfolding all endowments antecedentˆ to the bestowalˆ of the Adjustersˆ and to the pouring out of the  Spiritˆ of Truthˆ. But the attainment of levels of moralˆity does not deliver man from the real struggles of mortalˆ living. Man’s physical environment entails the battle for existence; the social surroundings necessitate ethical adjustments; the moralˆ situations require the making of choices in the highest realms of reason; the spiritˆual experience (having realized God) demands that man find him and sincerely strive to be like him.

5:5.2 Religion is not grounded in the facts of science, the obligations of society, the assumptions of philosophy, or the implied duties of moralˆity. Religion is an independent realm of human response to life situations and is unfailingly exhibited at all stages of human development which are postmoral. Religion may permeate all four levels of the realization of values and the enjoyment of universeˆ fellowship: the physical or material level of self-preservation; the social or emotional level of fellowship; the moralˆ or duty level of reason; the spiritˆual level of the consciousness of universeˆ fellowship through divineˆ worship.

5:5.3 The fact-seeking scientist conceives of Godˆ as the First Cause, a Godˆ of forceˆ. The emotional artist sees Godˆ as the ideal of beauty, a Godˆ of aesthetics. The reasoning philosopher is sometimes inclined to posit a Godˆ of universal unity, even a pantheistic Deityˆ. The religionist of faithˆ believes in a Godˆ who fosters survival, the Father in heaven, the Godˆ of love.

5:5.4 Moralˆ conduct is always an antecedentˆ of evolved religion and a part of even revealed religion, but never the whole of religious experience. Social service is the result of moralˆ thinking and religious living. Moralˆity does not biologically lead to the higher spiritˆual levels of religious experience. The adoration of the abstract beautiful is not the worship of God; neither is exaltation of nature nor the reverence of unity the worship of Godˆ.

5:5.5 Evolutionaryˆ religion is the mother of the science, art, and philosophy which elevated man to the level of receptivity to revealed religion, including the bestowalˆ of Adjustersˆ and the coming of the  Spiritˆ of Truthˆ. The evolutionaryˆ picture of human existence begins and ends with religion, albeit very different qualities of religion, one evolutionalˆ and biological, the other revelational and periodical. And so, while religion is normal and natural to man, it is also optional. Man does not have to be religious against his will.

5:5.6 Religious experience, being essentially spiritˆual, can never be fully understood by the material mind; hence the function of theology, the psychology of religion. The essential doctrine of the human realization of Godˆ creates a paradox in finiteˆ comprehension. It is well-nigh impossible for human logic and finiteˆ reason to harmonize the concept of divineˆ immanence, Godˆ within and a part of every individual, with the idea of Godˆ’s transcendenceˆ, the divineˆ domination of the  universeˆ of universesˆ. These two essential concepts of Deityˆ must be unified in the faithˆ-grasp of the concept of the transcendenceˆ of a personal Godˆ and in the realization of the indwellˆing presence of a fragment of that Godˆ in order to justify intelligent worship and validate the hope of personalityˆ survival. The difficulties and paradoxes of religion are inherent in the fact that the realities of religion are utterly beyond the mortalˆ capacity for intellectual comprehension.

5:5.7 Mortalˆ man secures three great satisfactions from religious experience, even in the days of his temporal sojourn on earth:

5:5.8 1. Intellectually he acquires the satisfactions of a more unified human consciousness.

5:5.9 2. Philosophically he enjoys the substantiation of his ideals of moralˆ values.

5:5.10 3.  Spiritˆually he thrives in the experience of divineˆ companionship, in the spiritˆual satisfactions of true worship.

5:5.11 God-consciousness, as it is experienced by an evolving mortalˆ of the realms, must consist of three varying factors, three differential levels of reality realization. There is first the mindˆ consciousness — the comprehension of the idea of Godˆ. Then follows the soulˆ consciousness — the realization of the ideal of Godˆ. Last, dawns the spiritˆ consciousness — the realization of the  spiritˆ reality of Godˆ. By the unification of these factors of the divineˆ realization, no matter how incomplete, the mortalˆ personalityˆ at all times overspreads all conscious levels with a realization of the  personalityˆ of Godˆ. In those mortalsˆ who have attained the Corps of the Finalityˆ all this will in time lead to the realization of the  supremacyˆ of Godˆ and may subsequently eventuateˆ in the realization of the  ultimacyˆ of Godˆ, some phase of the absoniteˆ superconsciousness of the  Paradiseˆ Fatherˆ.

5:5.12 The experience of God-consciousness remains the same from generation to generation, but with each advancing epochˆ in human knowledge the philosophic concept and the theologic definitions of Godˆ must change. God-knowingness, religious consciousness, is a universeˆ reality, but no matter how valid (real) religious experience is, it must be willing to subject itself to intelligent criticism and reasonable philosophic interpretation; it must not seek to be a thing apart in the totality of human experience.

5:5.13 Eternalˆ survival of personalityˆ is wholly dependent on the choosing of the mortalˆ mindˆ, whose decisions determine the survival potential of the immortal soulˆ. When the mindˆ believes Godˆ and the soulˆ knows Godˆ, and when, with the fostering Adjusterˆ, they all desire Godˆ, then is survival assured. Limitations of intellect, curtailment of education, deprivation of culture, impoverishment of social status, even inferiority of the human standards of moralˆity resulting from the unfortunate lack of educational, cultural, and social advantages, cannot invalidate the presence of the divineˆ spiritˆ in such unfortunate and humanly handicapped but believing individuals. The indwellˆing of the Mystery Monitorˆ constitutes the inception and insures the possibility of the potential of growth and survival of the immortal soulˆ.

5:5.14 The ability of mortalˆ parents to procreate is not predicated on their educational, cultural, social, or economic status. The union of the parental factors under natural conditions is quite sufficient to initiate offspring. A human mindˆ discerning right and wrong and possessing the capacity to worship Godˆ, in union with a divineˆ Adjusterˆ, is all that is required in that mortalˆ to initiate and foster the production of his immortal soulˆ of survival qualities if such a spiritˆ-endowed individual seeks Godˆ and sincerely desires to become like him, honestly elects to do the will of the Father in heaven.

6. The Godˆ of Personalityˆ

5:6.1 The Universal Fatherˆ is the Godˆ of personalities. The domain of universeˆ personalityˆ, from the lowest mortalˆ and material creature of personalityˆ status to the highest persons of creatorˆ dignity and divineˆ status, has its center and circumference in the Universal Fatherˆ.  Godˆ the Fatherˆ is the bestower and the conservator of every personalityˆ. And the  Paradiseˆ Fatherˆ is likewise the destinyˆ of all those finiteˆ personalities who wholeheartedly choose to do the divineˆ will, those who love Godˆ and long to be like him.

5:6.2 Personalityˆ is one of the unsolved mysteries of the universesˆ. We are able to form adequate concepts of the factors entering into the make-up of various orders and levels of personalityˆ, but we do not fully comprehend the real nature of the personalityˆ itself. We clearly perceive the numerous factors which, when put together, constitute the vehicle for human personalityˆ, but we do not fully comprehend the nature and significance of such a finiteˆ personalityˆ.

5:6.3 Personalityˆ is potential in all creatures who possess a mindˆ endowment ranging from the minimum of self-consciousness to the maximum of God-consciousness. But mindˆ endowment alone is not personalityˆ, neither is spiritˆ nor physical energyˆˆ. Personalityˆ is that quality and value in cosmic reality which is exclusively bestowed by  Godˆ the Fatherˆ upon these living systems of the associated and co-ordinated energies of matter, mindˆ, and spiritˆ. Neither is personalityˆ a progressive achievement. Personalityˆ may be material or spiritˆual, but there either is personalityˆ or there is no personalityˆ. The other-than-personal never attains the level of the personal except by the direct act of the  Paradiseˆ Fatherˆ.

5:6.4 The bestowalˆ of personalityˆ is the exclusive function of the Universal Fatherˆ, the personalization of the living energyˆ systems which he endows with the attributes of relative creative consciousness and the freewillˆ control thereof. There is no personalityˆ apart from  Godˆ the Fatherˆ, and no personalityˆ exists except for  Godˆ the Fatherˆ. The fundamental attributes of human selfhood, as well as the absoluteˆ Adjusterˆ nucleus of the human personalityˆ, are the bestowalsˆ of the Universal Fatherˆ, acting in his exclusively personal domain of cosmic ministry.

5:6.5 The Adjustersˆ of prepersonal status indwellˆ numerous types of mortalˆ creatures, thus insuring that these same beings may survive mortalˆ death to personalize as morontiaˆ creatures with the potential of ultimateˆ spiritˆ attainment. For, when such a creature mindˆ of personalityˆ endowment is indwelt by a fragment of the spiritˆ of the eternalˆ Godˆ, the prepersonal bestowalˆ of the personal Father, then does this finiteˆ personalityˆ possess the potential of the divineˆ and the eternalˆ and aspire to a destinyˆ akin to the Ultimateˆ, even reaching out for a realization of the Absoluteˆ.

5:6.6 Capacity for divineˆ personalityˆ is inherent in the prepersonal Adjusterˆ; capacity for human personalityˆ is potential in the cosmic-mindˆ endowment of the human being. But the experientialˆ personalityˆ of mortalˆ man is not observable as an active and functional reality until after the material life vehicleˆ of the mortalˆ creature has been touched by the liberating divinityˆ of the Universal Fatherˆ, being thus launched upon the seas of experience as a self-conscious and a (relatively) self-determinative and self-creative personalityˆ. The material self is truly and  unqualifiedlyˆ personal.

5:6.7 The material self has personalityˆ and identity, temporal identity; the prepersonal spiritˆ Adjusterˆ also has identity, eternalˆ identity. This material personalityˆ and this spiritˆ prepersonality are capable of so uniting their creative attributes as to bring into existence the surviving identityˆ of the immortal soulˆ.

5:6.8 Having thus provided for the growth of the immortal soulˆ and having liberated man’s inner self from the fetters of absoluteˆ dependence on antecedentˆ causation, the Father stands aside. Now, man having thus been liberated from the fetters of causation response, at least as pertains to eternalˆ destinyˆ, and provision having been made for the growth of the immortal self, the soulˆ, it remains for man himself to will the creation or to inhibit the creation of this surviving and eternalˆ self which is his for the choosing. No other being, forceˆ, creatorˆ, or agency in all the wide  universeˆ of universesˆ can interfere to any degree with the absoluteˆ sovereignty of the mortalˆ free will, as it operates within the realms of choice, regarding the eternalˆ destinyˆ of the personalityˆ of the choosing mortalˆ. As pertains to eternalˆ survival, Godˆ has decreed the sovereignty of the material and mortalˆ will, and that decree is absoluteˆ.

5:6.9 The bestowalˆ of creature personalityˆ confers relative liberation from slavish response to antecedentˆ causation, and the personalities of all such moralˆ beings, evolutionaryˆ or otherwise, are centered in the personalityˆ of the Universal Fatherˆ. They are ever drawn towards his Paradiseˆ presence by that kinship of being which constitutes the vast and universal family circle and fraternal circuitˆ of the eternalˆ Godˆ. There is a kinship of divineˆ spontaneity in all personalityˆ.

5:6.10 The  personalityˆ circuitˆˆ of the  universeˆ of universesˆ is centered in the person of the Universal Fatherˆ, and the  Paradiseˆ Fatherˆ is personally conscious of, and in personal touch with, all personalities of all levels of self-conscious existence. And this personalityˆ consciousness of all creation exists independently of the mission of the Thought Adjustersˆ.

5:6.11 As all gravityˆ is circuited in the Isle of Paradiseˆˆ, as all mindˆ is circuited in the Conjoint Actorˆ and all spiritˆ in the  Eternalˆ Sonˆ, so is all personalityˆ circuited in the personal presence of the Universal Fatherˆ, and this circuitˆ unerringly transmits the worship of all personalities to the Original and Eternalˆ Personalityˆ.

5:6.12 Concerning those personalities who are not Adjusterˆ indwelt: The attribute of choice-liberty is also bestowed by the Universal Fatherˆ, and such persons are likewise embraced in the great circuitˆ of divineˆ love, the  personalityˆ circuitˆˆ of the Universal Fatherˆ. Godˆ provides for the sovereign choice of all true personalities. No personal creature can be coerced into the eternalˆ adventure; the portal of eternityˆ opens only in response to the freewillˆ choice of the freewillˆ sons of the Godˆ of free will.

5:6.13 And this represents my efforts to present the relation of the living Godˆ to the children of time. And when all is said and done, I can do nothing more helpful than to reiterate that Godˆ is your universeˆ Father, and that you are all his planetary children.

5:6.14 [This is the fifth and last of the series presenting the narrative of the Universal Fatherˆ by a Divineˆ Counselor of Uversaˆ.]