Paper 10 : The Paradiseˆ Trinityˆ
10:0.1 THE Paradiseˆ Trinityˆ of eternalˆ Deities facilitates the Father’s escape from personalityˆ absolutism. The Trinityˆ perfectlˆy associates the limitless expression of Godˆ’s infinite personal will with the absoluteness of Deityˆ. The Eternalˆ Sonˆ and the various Sons of divineˆ origin, together with the Conjoint Actorˆ and his universeˆ children, effectively provide for the Father’s liberation from the limitations otherwise inherent in primacy, perfectˆion, changelessness, eternityˆ, universality, absoluteness, and infinity.
10:0.2 The Paradiseˆ Trinityˆ effectively provides for the full expression and perfectˆ revelation of the eternalˆ nature of Deityˆ. The Stationary Sons of the Trinityˆˆ likewise afford a full and perfectˆ revelation of divineˆ justice. The Trinityˆ is Deityˆ unityˆ, and this unity rests eternallˆy upon the absoluteˆ foundations of the divineˆ oneness of the three original and co-ordinate and coexistent personalities, Godˆ the Fatherˆ, Godˆ the Sonˆ, and Godˆ the Spiritˆˆ.
10:0.3 From the present situation on the circle of eternityˆˆ, looking backward into the endless past, we can discover only one inescapable inevitability in universeˆ affairs, and that is the Paradiseˆ Trinityˆ. I deem the Trinityˆ to have been inevitable. As I view the past, present, and future of time, I consider nothing else in all the universeˆ of universesˆ to have been inevitable. The present master universeˆˆ, viewed in retrospect or in prospect, is unthinkable without the Trinityˆ. Given the Paradiseˆ Trinityˆ, we can postulate alternate or even multiple ways of doing all things, but without the Trinityˆ of Father, Son, and Spiritˆ we are unable to conceive how the Infinite could achieve threefoldˆ and co-ordinate personalization in the face of the absoluteˆ oneness of Deityˆ. No other concept of creation measures up to the Trinityˆ standards of the completeness of the absoluteness inherent in Deityˆ unityˆ coupled with the repleteness of volitionalˆ liberation inherent in the threefoldˆ personalization of Deityˆ.
1. Self-Distribution of the First Source and Centerˆ
10:1.1 It would seem that the Father, back in eternityˆ, inaugurated a policy of profound self-distribution. There is inherent in the selfless, loving, and lovable nature of the Universal Fatherˆ something which causes him to reserve to himself the exercise of only those powersˆ and that authority which he apparently finds it impossible to delegate or to bestow.
10:1.2 The Universal Fatherˆ all along has divested himself of every part of himself that was bestowable on any other Creatorˆ or creature. He has delegated to his divineˆ Sons and their associated intelligences every powerˆ and all authority that could be delegated. He has actuallˆy transferred to his Sovereign Sons, in their respective universesˆ, every prerogative of administrative authority that was transferable. In the affairs of a local universeˆˆ, he has made each Sovereign Creatorˆ Sonˆ just as perfectˆ, competent, and authoritative as is the Eternalˆ Sonˆ in the original and central universeˆˆ. He has given away, actuallˆy bestowed, with the dignity and sanctity of personalityˆ possession, all of himself and all of his attributes, everything he possibly could divest himself of, in every way, in every age, in every place, and to every person, and in every universeˆ except that of his central indwellˆing.
10:1.3 Divineˆ personalityˆ is not self-centered; self-distribution and sharing of personalityˆ characterize divineˆ freewillˆ selfhood. Creatures crave association with other personal creatures; Creatorsˆ are moved to share divinityˆ with their universeˆ children; the personalityˆ of the Infinite is disclosed as the Universal Fatherˆ, who shares reality of being and equality of self with two co-ordinate personalities, the Eternalˆ Sonˆ and the Conjoint Actorˆ.
10:1.4 For knowledge concerning the Father’s personalityˆ and divineˆ attributes we will always be dependent on the revelations of the Eternalˆ Sonˆ, for when the conjoint act of creation was effected, when the Third Person of Deityˆ sprang into personalityˆ existence and executed the combined concepts of his divineˆ parents, the Father ceased to exist as the unqualified personalityˆ. With the coming into being of the Conjoint Actorˆ and the materialization of the central core of creation, certain eternalˆ changes took place. Godˆ gave himself as an absoluteˆ personalityˆ to his Eternalˆ Sonˆ. Thus does the Father bestow the “personalityˆ of infinity” upon his only-begotten Son, while they both bestow the “conjoint personality” of their eternalˆ union upon the Infinite Spiritˆˆ.
10:1.5 For these and other reasons beyond the concept of the finiteˆ mindˆ, it is exceedingly difficult for the human creature to comprehend Godˆ’s infinite father-personality except as it is universally revealed in the Eternalˆ Sonˆ and, with the Son, is universally active in the Infinite Spiritˆˆ.
10:1.6 Since the Paradiseˆ Sons of Godˆ visit the evolutionaryˆ worlds and sometimes even there dwell in the likeness of mortalˆ flesh, and since these bestowalsˆ make it possible for mortalˆ man actuallˆy to know something of the nature and character of divineˆ personalityˆ, therefore must the creatures of the planetary spheres look to the bestowalsˆ of these Paradiseˆ Sons for reliable and trustworthy information regarding the Father, the Son, and the Spiritˆ.
2. Deityˆ Personalization
10:2.1 By the technique of trinitization the Father divests himself of that unqualified spiritˆ personalityˆ which is the Son, but in so doing he constitutes himself the Father of this very Son and thereby possesses himself of unlimited capacity to become the divineˆ Father of all subsequently created, eventuated, or other personalized types of intelligent will creatures. As the absoluteˆ and unqualified personalityˆ the Father can function only as and with the Son, but as a personal Father he continues to bestow personalityˆ upon the diverse hosts of the differing levels of intelligent will creatures, and he forever maintains personal relations of loving association with this vast family of universeˆ children.
10:2.2 After the Father has bestowed upon the personalityˆ of his Son the fullness of himself, and when this act of self-bestowal is complete and perfectˆ, of the infinite powerˆ and nature which are thus existent in the Father-Son union, the eternalˆ partners conjointly bestow those qualities and attributes which constitute still another being like themselves; and this conjoint personalityˆ, the Infinite Spiritˆˆ, completes the existentialˆ personalization of Deityˆ.
10:2.3 The Son is indispensable to the fatherhood of Godˆ. The Spiritˆ is indispensable to the fraternity of the Second and Third Persons. Three persons are a minimum social group, but this is least of all the many reasons for believing in the inevitability of the Conjoint Actorˆ.
10:2.4 The First Source and Centerˆ is the infinite father-personality, the unlimited source personalityˆ. The Eternalˆ Sonˆ is the unqualified personalityˆ-absolute, that divineˆ being who stands throughout all time and eternityˆ as the perfectˆ revelation of the personal nature of Godˆ. The Infinite Spiritˆˆ is the conjoint personalityˆ, the unique personal consequence of the everlasting Father-Son union.
10:2.5 The personalityˆ of the First Source and Centerˆ is the personalityˆ of infinity minus the absoluteˆ personalityˆ of the Eternalˆ Sonˆ. The personalityˆ of the Third Source and Centerˆ is the superadditiveˆ consequence of the union of the liberated Father-personality and the absoluteˆ Son-personality.
10:2.6 The Universal Fatherˆ, the Eternalˆ Sonˆ, and the Infinite Spiritˆˆ are unique persons; none is a duplicate; each is original; all are united.
10:2.7 The Eternalˆ Sonˆ alone experiences the fullness of divineˆ personalityˆ relationship, consciousness of both sonshipˆ with the Father and paternity to the Spiritˆ and of divineˆ equality with both Father-ancestor and Spiritˆ-associate. The Father knows the experience of having a Son who is his equal, but the Father knows no ancestral antecedentsˆ. The Eternalˆ Sonˆ has the experience of sonshipˆ, recognition of personalityˆ ancestry, and at the same time the Son is conscious of being joint parent to the Infinite Spiritˆˆ. The Infinite Spiritˆˆ is conscious of twofold personalityˆ ancestry but is not parental to a co-ordinate Deityˆ personalityˆ. With the Spiritˆ the existentialˆ cycle of Deityˆ personalization attains completion; the primary personalities of the Third Source and Centerˆ are experientialˆ and are seven in number.
10:2.8 I am of origin in the Paradiseˆ Trinityˆ. I know the Trinityˆ as unified Deityˆ; I also know that the Father, Son, and Spiritˆ exist and act in their definite personal capacities. I positively know that they not only act personally and collectively, but that they also co-ordinate their performances in various groupings, so that in the end they function in seven different singular and plural capacities. And since these seven associations exhaust the possibilities for such divinityˆ combination, it is inevitable that the realities of the universeˆ shall appear in seven variations of values, meanings, and personalityˆ.
3. The Three Persons of Deityˆ
10:3.1 Notwithstanding there is only one Deityˆ, there are three positive and divineˆ personalizations of Deityˆ. Regarding the endowment of man with the divineˆ Adjustersˆ, the Father said: “Let us make mortalˆ man in our own image.” Repeatedly throughout the Urantian writings there occurs this reference to the acts and doings of plural Deityˆ, clearly showing recognition of the existence and working of the three Sources and Centers.
10:3.2 We are taught that the Son and the Spiritˆ sustain the same and equal relations to the Father in the Trinityˆ association. In eternityˆ and as Deities they undoubtedly do, but in time and as personalities they certainly disclose relationships of a very diverse nature. Looking from Paradiseˆ out on the universesˆ, these relationships do seem to be very similar, but when viewed from the domains of spaceˆ, they appear to be quite different.
10:3.3 The divineˆ Sons are indeed the “Word of Godˆ,” but the children of the Spiritˆ are truly the “Act of Godˆ.” Godˆ speaks through the Son and, with the Son, acts through the Infinite Spiritˆˆ, while in all universeˆ activities the Son and the Spiritˆ are exquisitely fraternal, working as two equal brothers with admiration and love for an honored and divinelˆy respected common Father.
10:3.4 The Father, Son, and Spiritˆ are certainly equal in nature, co-ordinate in being, but there are unmistakable differences in their universeˆ performances, and when acting alone, each person of Deityˆ is apparently limited in absoluteness.
10:3.5 The Universal Fatherˆ, prior to his self-willed divestment of the personalityˆ, powersˆ, and attributes which constitute the Son and the Spiritˆ, seems to have been (philosophically considered) an unqualified, absoluteˆ, and infinite Deityˆ. But such a theoretical First Source and Centerˆ without a Son could not in any sense of the word be considered the Universal Fatherˆ; fatherhood is not real without sonshipˆ. Furthermore, the Father, to have been absoluteˆ in a total sense, must have existed at some eternallˆy distant moment alone. But he never had such a solitary existence; the Son and the Spiritˆ are both coeternal with the Father. The First Source and Centerˆ has always been, and will forever be, the eternalˆ Father of the Original Son and, with the Son, the eternalˆ progenitor of the Infinite Spiritˆˆ.
10:3.6 We observe that the Father has divested himself of all direct manifestations of absoluteness except absoluteˆ fatherhood and absoluteˆ volition. We do not know whether volition is an inalienable attribute of the Father; we can only observe that he did not divest himself of volition. Such infinity of will must have been eternallˆy inherent in the First Source and Centerˆ.
10:3.7 In bestowing absoluteness of personalityˆ upon the Eternalˆ Sonˆ, the Universal Fatherˆ escapes from the fetters of personalityˆ absolutism, but in so doing he takes a step which makes it forever impossible for him to act alone as the personalityˆ-absolute. And with the final personalization of coexistent Deityˆ — the Conjoint Actorˆ — there ensues the critical trinitarianˆ interdependence of the three divineˆ personalities with regard to the totality of Deityˆ function in absoluteˆ.
10:3.8 Godˆ is the Father-Absoluteˆ of all personalities in the universeˆ of universesˆ. The Father is personally absoluteˆ in liberty of action, but in the universesˆ of time and spaceˆ, made, in the making, and yet to be made, the Father is not discernibly absoluteˆ as total Deityˆ except in the Paradiseˆ Trinityˆ.
10:3.9 The First Source and Centerˆ functions outside of Havonaˆ in the phenomenal universesˆ as follows:
10:3.10 1. As creatorˆ, through the Creatorˆ Sonsˆ, his grandsons.
10:3.11 2. As controller, through the gravityˆ center of Paradiseˆ.
10:3.12 3. As spiritˆ, through the Eternalˆ Sonˆ.
10:3.13 4. As mindˆ, through the Conjoint Creatorˆ.
10:3.14 5. As a Father, he maintains parental contact with all creatures through his personalityˆ circuitˆˆ.
10:3.15 6. As a person, he acts directly throughout creation by his exclusive fragments — in mortalˆ man by the Thought Adjustersˆ.
10:3.16 7. As total Deityˆ, he functions only in the Paradiseˆ Trinityˆ.
10:3.17 All these relinquishments and delegations of jurisdiction by the Universal Fatherˆ are wholly voluntary and self-imposed. The all-powerful Father purposefully assumes these limitations of universeˆ authority.
10:3.18 The Eternalˆ Sonˆ seems to function as one with the Father in all spiritˆual respects except in the bestowalsˆ of the Godˆ fragments and in other prepersonal activities. Neither is the Son closely identified with the intellectual activities of material creatures nor with the energyˆ activities of the material universesˆ. As absoluteˆ the Son functions as a person and only in the domain of the spiritˆual universeˆ.
10:3.19 The Infinite Spiritˆˆ is amazingly universal and unbelievably versatile in all his operations. He performs in the spheres of mindˆ, matter, and spiritˆ. The Conjoint Actorˆ represents the Father-Son association, but he also functions as himself. He is not directly concerned with physical gravityˆˆ, with spiritˆual gravityˆ, or with the personalityˆ circuitˆˆ, but he more or less participates in all other universeˆ activities. While apparently dependent on three existentialˆ and absoluteˆ gravityˆ controls, the Infinite Spiritˆˆ appears to exercise three supercontrols. This threefoldˆ endowment is employed in many ways to transcend and seemingly to neutralize even the manifestations of primary forcesˆ and energies, right up to the superultimateˆ borders of absoluteness. In certain situations these supercontrols absolutelˆy transcend even the primal manifestations of cosmic reality.
4. The Trinityˆ Union of Deityˆ
10:4.1 Of all absoluteˆ associations, the Paradiseˆ Trinityˆ (the first triunityˆ) is unique as an exclusive association of personal Deityˆ. Godˆ functions as Godˆ only in relation to Godˆ and to those who can know Godˆ, but as absoluteˆ Deityˆ only in the Paradiseˆ Trinityˆ and in relation to universeˆ totality.
10:4.2 Eternalˆ Deityˆ is perfectlˆy unified; nevertheless there are three perfectlˆy individualized persons of Deityˆ. The Paradiseˆ Trinityˆ makes possible the simultaneous expression of all the diversity of the character traits and infinite powersˆ of the First Source and Centerˆ and his eternalˆ co-ordinates and of all the divineˆ unity of the universeˆ functions of undivided Deityˆ.
10:4.3 The Trinityˆ is an association of infinite persons functioning in a nonpersonal capacity but not in contravention of personalityˆ. The illustration is crude, but a father, son, and grandson could form a corporate entity which would be nonpersonal but nonetheless subject to their personal wills.
10:4.4 The Paradiseˆ Trinityˆ is real. It exists as the Deityˆ union of Father, Son, and Spiritˆ; yet the Father, the Son, or the Spiritˆ, or any two of them, can function in relation to this selfsame Paradiseˆ Trinityˆ. The Father, Son, and Spiritˆ can collaborate in a non-Trinity manner, but not as three Deities. As persons they can collaborate as they choose, but that is not the Trinityˆ.
10:4.5 Ever remember that what the Infinite Spiritˆˆ does is the function of the Conjoint Actorˆ. Both the Father and the Son are functioning in and through and as him. But it would be futile to attempt to elucidate the Trinityˆ mystery: three as one and in one, and one as two and acting for two.
10:4.6 The Trinityˆ is so related to total universeˆ affairs that it must be reckoned with in our attempts to explain the totality of any isolated cosmic event or personalityˆ relationship. The Trinityˆ functions on all levels of the cosmos, and mortalˆ man is limited to the finiteˆ level; therefore must man be content with a finiteˆ concept of the Trinityˆ as the Trinityˆ.
10:4.7 As a mortalˆ in the flesh you should view the Trinityˆ in accordance with your individual enlightenment and in harmony with the reactions of your mindˆ and soulˆ. You can know very little of the absoluteness of the Trinityˆ, but as you ascend Paradisewardˆ, you will many times experience astonishment at successive revelations and unexpected discoveries of Trinityˆ supremacyˆ and ultimacyˆ, if not of absoluteness.
5. Functions of the Trinityˆ
10:5.1 The personal Deities have attributes, but it is hardly consistent to speak of the Trinityˆ as having attributes. This association of divineˆ beings may more properly be regarded as having functions, such as justice administration, totality attitudes, co-ordinate action, and cosmic overcontrol. These functions are actively supremeˆ, ultimateˆ, and (within the limits of Deityˆ) absoluteˆ as far as all living realities of personalityˆ value are concerned.
10:5.2 The functions of the Paradiseˆ Trinityˆ are not simply the sum of the Father’s apparent endowment of divinityˆ plus those specialized attributes that are unique in the personal existence of the Son and the Spiritˆ. The Trinityˆ association of the three Paradiseˆ Deitiesˆ results in the evolution, eventuationˆ, and deitization of new meanings, values, powersˆ, and capacities for universal revelation, action, and administration. Living associations, human families, social groups, or the Paradiseˆ Trinityˆ are not augmented by mere arithmetical summation. The group potential is always far in excess of the simple sum of the attributes of the component individuals.
10:5.3 The Trinityˆ maintains a unique attitude as the Trinityˆ towards the entire universeˆ of the past, present, and future. And the functions of the Trinityˆ can best be considered in relation to the universeˆ attitudes of the Trinityˆ. Such attitudes are simultaneous and may be multiple concerning any isolated situation or event:
10:5.4 1. Attitude toward the Finiteˆ. The maximum self-limitation of the Trinityˆ is its attitude toward the finiteˆ. The Trinityˆ is not a person, nor is the Supremeˆ Beingˆ an exclusive personalization of the Trinityˆ, but the Supremeˆ is the nearest approach to a powerˆ-personality focalization of the Trinityˆ which can be comprehended by finiteˆ creatures. Hence the Trinityˆ in relation to the finiteˆ is sometimes spoken of as the Trinityˆ of Supremacyˆ.
10:5.5 2. Attitude toward the Absoniteˆ. The Paradiseˆ Trinityˆ has regard for those levels of existence which are more than finiteˆ but less than absoluteˆ, and this relationship is sometimes denominated the Trinityˆ of Ultimacyˆ. Neither the Ultimateˆ nor the Supremeˆ are wholly representative of the Paradiseˆ Trinityˆ, but in a qualified sense and to their respective levels, each seems to represent the Trinityˆ during the prepersonal eras of experientialˆ-power development.
10:5.6 3. The Absoluteˆ Attitude of the Paradiseˆ Trinityˆ is in relation to absoluteˆ existences and culminates in the action of total Deityˆ.
10:5.7 The Trinityˆ Infinite involves the co-ordinate action of all triunityˆ relationships of the First Source and Centerˆ — undeified as well as deified — and hence is very difficult for personalities to grasp. In the contemplation of the Trinityˆ as infinite, do not ignore the seven triunitiesˆ; thereby certain difficulties of understanding may be avoided, and certain paradoxes may be partially resolved.
10:5.8 But I do not command language which would enable me to convey to the limited human mindˆ the full truth and the eternalˆ significance of the Paradiseˆ Trinityˆ and the nature of the never-ending interassociation of the three beings of infinite perfectˆion.
6. The Stationary Sons of the Trinityˆˆ
10:6.1 All law takes origin in the First Source and Centerˆ; he is law. The administration of spiritˆual law inheres in the Second Source and Centerˆ. The revelation of law, the promulgation and interpretation of the divineˆ statutes, is the function of the Third Source and Centerˆ. The application of law, justice, falls within the province of the Paradiseˆ Trinityˆ and is carried out by certain Sons of the Trinityˆ.
10:6.2 Justice is inherent in the universal sovereignty of the Paradiseˆ Trinityˆ, but goodness, mercy, and truth are the universeˆ ministry of the divineˆ personalities, whose Deityˆ union constitutes the Trinityˆ. Justice is not the attitude of the Father, the Son, or the Spiritˆ. Justice is the Trinityˆ attitude of these personalities of love, mercy, and ministry. No one of the Paradiseˆ Deitiesˆ fosters the administration of justice. Justice is never a personal attitude; it is always a plural function.
10:6.3 Evidence, the basis of fairness (justice in harmony with mercy), is supplied by the personalities of the Third Source and Centerˆ, the conjoint representative of the Father and the Son to all realms and to the minds of the intelligent beings of all creation.
10:6.4 Judgment, the final application of justice in accordance with the evidence submitted by the personalities of the Infinite Spiritˆˆˆ, is the work of the Stationary Sons of the Trinityˆˆ, beings partaking of the Trinityˆ nature of the united Father, Son, and Spiritˆ.
10:6.5 This group of Trinityˆ Sons embraces the following personalities:
10:6.6 1. Trinitized Secrets of Supremacyˆˆ.
10:6.7 2. Eternalsˆ of Daysˆ.
10:6.8 3. Ancients of Daysˆ.
10:6.9 4. Perfectˆions of Daysˆ.
10:6.10 5. Recents of Daysˆ.
10:6.11 6. Unions of Daysˆ.
10:6.12 7. Faithfuls of Daysˆ.
10:6.13 8. Perfectors of Wisdomˆ.
10:6.14 9. Divineˆ Counselorsˆ.
10:6.15 10. Universal Censorsˆ.
10:6.16 We are the children of the three Paradiseˆ Deitiesˆ functioning as the Trinityˆ, for I chance to belong to the tenth order of this group, the Universal Censorsˆ. These orders are not representative of the attitude of the Trinityˆ in a universal sense; they represent this collective attitude of Deityˆ only in the domains of executive judgment — justice. They were specifically designed by the Trinityˆ for the precise work to which they are assigned, and they represent the Trinityˆ only in those functions for which they were personalized.
10:6.17 The Ancients of Daysˆ and their Trinityˆ-origin associates mete out the just judgment of supremeˆ fairness to the seven superuniversesˆ. In the central universeˆˆ such functions exist in theory only; there fairness is self-evident in perfectˆion, and Havonaˆ perfectˆion precludes all possibility of disharmony.
10:6.18 Justice is the collective thought of righteousness; mercy is its personal expression. Mercy is the attitude of love; precision characterizes the operation of law; divineˆ judgment is the soulˆ of fairness, ever conforming to the justice of the Trinityˆ, ever fulfilling the divineˆ love of Godˆ. When fully perceived and completely understood, the righteous justice of the Trinityˆ and the merciful love of the Universal Fatherˆ are coincident. But man has no such full understanding of divineˆ justice. Thus in the Trinityˆ, as man would view it, the personalities of Father, Son, and Spiritˆ are adjusted to co-ordinate ministry of love and law in the experientialˆ universesˆ of time.
7. The Overcontrol of Supremacyˆ
10:7.1 The First, Second, and Third Persons of Deityˆ are equal to each other, and they are one. “The Lordˆ our Godˆ is one Godˆ.” There is perfectˆion of purpose and oneness of execution in the divineˆ Trinityˆ of eternalˆ Deities. The Father, the Son, and the Conjoint Actorˆ are truly and divinelˆy one. Of a truth it is written: “I am the first, and I am the last, and beside me there is no Godˆ.”
10:7.2 As things appear to the mortalˆ on the finiteˆ level, the Paradiseˆ Trinityˆ, like the Supremeˆ Beingˆ, is concerned only with the total — total planet, total universeˆ, total superuniverseˆ, total grand universeˆˆ. This totality attitude exists because the Trinityˆ is the total of Deityˆ and for many other reasons.
10:7.3 The Supremeˆ Beingˆ is something less and something other than the Trinityˆ functioning in the finiteˆ universes; but within certain limits and during the present era of incomplete powerˆ-personalization, this evolutionaryˆ Deityˆ does appear to reflect the attitude of the Trinityˆ of Supremacyˆ. The Father, Son, and Spiritˆ do not personally function with the Supremeˆ Beingˆ, but during the present universeˆ age they collaborate with him as the Trinityˆ. We understand that they sustain a similar relationship to the Ultimateˆ. We often conjecture as to what will be the personal relationship between the Paradiseˆ Deitiesˆ and Godˆ the Supremeˆˆ when he has finally evolved, but we do not really know.
10:7.4 We do not find the overcontrol of Supremacyˆ to be wholly predictable. Furthermore, this unpredictability appears to be characterized by a certain developmental incompleteness, undoubtedly an earmark of the incompleteness of the Supremeˆ and of the incompleteness of finiteˆ reaction to the Paradiseˆ Trinityˆ.
10:7.5 The mortalˆ mindˆ can immediately think of a thousand and one things — catastrophic physical events, appalling accidents, horrific disasters, painful illnesses, and world-wide scourges — and ask whether such visitations are correlated in the unknown maneuvering of this probable functioning of the Supremeˆ Beingˆ. Frankly, we do not know; we are not really sure. But we do observe that, as time passes, all these difficult and more or less mysterious situations always work out for the welfare and progress of the universesˆ. It may be that the circumstances of existence and the inexplicable vicissitudes of living are all interwoven into a meaningful patternˆ of high value by the function of the Supremeˆ and the overcontrol of the Trinityˆ.
10:7.6 As a son of Godˆ you can discern the personal attitude of love in all the acts of Godˆ the Fatherˆ. But you will not always be able to understand how many of the universeˆ acts of the Paradiseˆ Trinityˆ redound to the good of the individual mortalˆ on the evolutionaryˆ worlds of spaceˆ. In the progress of eternityˆ the acts of the Trinityˆ will be revealed as altogether meaningful and considerate, but they do not always so appear to the creatures of time.
8. The Trinityˆ Beyond the Finiteˆ
10:8.1 Many truths and facts pertaining to the Paradiseˆ Trinityˆ can only be even partially comprehended by recognizing a function that transcends the finiteˆ.
10:8.2 It would be inadvisable to discuss the functions of the Trinityˆ of Ultimacyˆ, but it may be disclosed that Godˆ the Ultimateˆ is the Trinityˆ manifestation comprehended by the Transcendentalersˆ. We are inclined to the belief that the unification of the master universeˆˆ is the eventuatingˆ act of the Ultimateˆ and is probably reflective of certain, but not all, phases of the absoniteˆ overcontrol of the Paradiseˆ Trinityˆ. The Ultimateˆ is a qualified manifestation of the Trinityˆ in relation to the absoniteˆ only in the sense that the Supremeˆ thus partially represents the Trinityˆ in relation to the finiteˆ.
10:8.3 The Universal Fatherˆ, the Eternalˆ Sonˆ, and the Infinite Spiritˆˆ are, in a certain sense, the constituent personalities of total Deityˆ. Their union in the Paradiseˆ Trinityˆ and the absoluteˆ function of the Trinityˆ equivalate to the function of total Deityˆ. And such completion of Deityˆ transcends both the finiteˆ and the absoniteˆ.
10:8.4 While no single person of the Paradiseˆ Deitiesˆ actuallˆy fills all Deityˆ potential, collectively all three do. Three infinite persons seem to be the minimum number of beings required to activate the prepersonal and existentialˆ potential of total Deityˆ — the Deityˆ Absoluteˆˆ.
10:8.5 We know the Universal Fatherˆ, the Eternalˆ Sonˆ, and the Infinite Spiritˆˆ as persons, but I do not personally know the Deityˆ Absoluteˆˆ. I love and worship Godˆ the Fatherˆ; I respect and honor the Deityˆ Absoluteˆˆ.
10:8.6 I once sojourned in a universeˆ where a certain group of beings taught that the finalitersˆ, in eternityˆ, were eventually to become the children of the Deityˆ Absoluteˆˆ. But I am unwilling to accept this solution of the mystery which enshrouds the future of the finalitersˆ.
10:8.7 The Corps of the Finalityˆ embrace, among others, those mortalsˆ of time and spaceˆ who have attained perfectˆion in all that pertains to the will of Godˆ. As creatures and within the limits of creature capacity they fully and truly know Godˆ. Having thus found Godˆ as the Father of all creatures, these finalitersˆ must sometime begin the quest for the superfiniteˆ Father. But this quest involves a grasp of the absoniteˆ nature of the ultimateˆ attributes and character of the Paradiseˆ Fatherˆ. Eternityˆ will disclose whether such an attainment is possible, but we are convinced, even if the finalitersˆ do grasp this ultimateˆ of divinityˆ, they will probably be unable to attain the superultimateˆ levels of absoluteˆ Deityˆ.
10:8.8 It may be possible that the finalitersˆ will partially attain the Deityˆ Absoluteˆˆ, but even if they should, still in the eternityˆ of eternities the problem of the Universal Absoluteˆˆ will continue to intrigue, mystify, baffle, and challenge the ascendingˆ and progressing finalitersˆ, for we perceive that the unfathomability of the cosmic relationships of the Universal Absoluteˆˆ will tend to grow in proportions as the material universesˆ and their spiritˆual administration continue to expand.
10:8.9 Only infinity can disclose the Father-Infinite.
10:8.10 [Sponsored by a Universal Censor acting by authority from the Ancients of Daysˆ resident on Uversaˆ.]