Paper 16 : The Seven Master Spiritsˆ

16:0.1 THE Seven Master Spiritsˆ of Paradiseˆ are the primary personalities of the Infinite Spiritˆˆˆ. In this sevenfoldˆ creative act of self-duplication the Infinite Spiritˆˆ exhausted the associative possibilities mathematically inherent in the factual existence of the three persons of Deityˆ. Had it been possible to produce a larger number of Master Spiritsˆ, they would have been created, but there are just seven associative possibilities, and only seven, inherent in three Deities. And this explains why the universeˆ is operated in seven grand divisions, and why the number seven is basically fundamental in its organization and administration.

16:0.2 The Seven Master Spiritsˆ thus have their origin in, and derive their individual characteristics from, the following seven likenesses:

16:0.3 1. The Universal Fatherˆ.

16:0.4 2. The  Eternalˆ Sonˆ.

16:0.5 3. The Infinite Spiritˆˆ.

16:0.6 4. The Father and the Son.

16:0.7 5. The Father and the Spiritˆ.

16:0.8 6. The Son and the Spiritˆ.

16:0.9 7. The Father, Son, and Spiritˆ.

16:0.10 We know very little about the action of the Father and the Son in the creation of the Master Spiritsˆ. Apparently they were brought into existence by the personal acts of the Infinite Spiritˆˆ, but we have been definitely instructed that both the Father and the Son participated in their origin.

16:0.11 In spiritˆ character and nature these Seven Spiritsˆ of Paradiseˆ are as one, but in all other aspects of identity they are very unlike, and the results of their functioning in the superuniversesˆ are such that the individual differences of each are unmistakably discernible. All the afterplans of the seven segments of the grand universeˆˆ — and even the correlative segments of outer spaceˆˆ — have been conditioned by the other-than-spiritual diversity of these Seven Master Spiritsˆ of supremeˆ and ultimateˆ supervision.

16:0.12 The Master Spiritsˆ have many functions, but at the present time their particular domain is the central supervision of the seven superuniversesˆ. Each Master Spiritˆ maintains an enormous  forceˆ-focalˆ headquarters, which slowly circulates around the periphery of Paradiseˆ, always maintaining a position opposite the superuniverseˆ of immediate supervision and at the Paradiseˆ focal point of its specialized powerˆ control and segmental energyˆ distribution. The radial boundary lines of any one of the superuniversesˆ do actuallˆy converge at the Paradiseˆ headquarters of the supervising Master Spiritˆ.

1. Relation to Triune Deityˆ

16:1.1 The Conjoint Creatorˆ, the Infinite Spiritˆˆ, is necessary to the completion of the triune personalization of undivided Deityˆ. This threefoldˆ Deityˆ personalization is inherently sevenfoldˆ in possibility of individual and associative expression; hence the subsequent plan to create universesˆ inhabited by intelligent and potentially spiritˆual beings, duly expressive of the Father, Son, and Spiritˆ, made the personalization of the Seven Master Spiritsˆ inescapable. We have come to speak of the threefoldˆ personalization of Deityˆ as the  absoluteˆ inevitability, while we have come to look upon the appearance of the Seven Master Spiritsˆ as the  subabsoluteˆ inevitability.

16:1.2 While the Seven Master Spiritsˆ are hardly expressive of  threefoldˆ Deityˆ, they are the eternalˆ portrayal of  sevenfoldˆ Deityˆ, the active and associative functions of the three ever-existent persons of Deityˆ. By and in and through these Seven Spiritsˆ, the Universal Fatherˆ, the  Eternalˆ Sonˆ, or the Infinite Spiritˆˆ, or any dual association, is able to function as such. When the Father, the Son, and the Spiritˆ act together, they can and do function through Master Spiritˆ Number Seven, but not as the Trinityˆ. The Master Spiritsˆ singly and collectively represent any and all possible Deityˆ functions, single and several, but not collective, not the Trinityˆ. Master Spiritˆ Number Seven is personally nonfunctional with regard to the Paradiseˆ Trinityˆ, and that is just why he can function personally for the  Supremeˆ Beingˆ.

16:1.3 But when the Seven Master Spiritsˆ vacate their individual seats of personal powerˆ and superuniverseˆ authority and assemble about the Conjoint Actorˆ in the triune presence of Paradiseˆ Deityˆ, then and there are they collectively representative of the functional powerˆ, wisdom, and authority of undivided Deityˆ — the Trinityˆ — to and in the evolving universesˆ. Such a Paradiseˆ union of the primal sevenfoldˆ expression of Deityˆ does actuallˆy embrace, literally encompass, all of every attribute and attitude of the three eternalˆ Deities in Supremacyˆ and in Ultimacyˆ. To all practical intents and purposes the Seven Master Spiritsˆ do, then and there, encompass the functional domain of the  Supremeˆ-Ultimateˆ to and in the master universeˆˆ.

16:1.4 As far as we can discern, these Seven Spiritsˆ are associated with the divineˆ activities of the three eternalˆ persons of Deityˆ; we detect no evidence of direct association with the functioning presences of the three eternalˆ phases of the Absoluteˆ. When associated, the Master Spiritsˆ represent the  Paradiseˆ Deitiesˆ in what may be roughly conceived as the finiteˆ domain of action. It might embrace much that is ultimateˆ but not absoluteˆ.

2. Relation to the Infinite Spiritˆˆ

16:2.1 Just as the Eternalˆ and Original Son is revealed through the persons of the constantly increasing number of divineˆ Sons, so is the Infinite and Divineˆ Spiritˆ revealed through the channels of the Seven Master Spiritsˆ and their associated spiritˆ groups. At the center of centers the Infinite Spiritˆˆ is approachable, but not all who attain Paradiseˆ are immediately able to discern his personalityˆ and differentiated presence; but all who attain the central universeˆˆ can and do immediately commune with one of the Seven Master Spiritsˆ, the one presiding over the superuniverseˆ from which the newly arrived spaceˆ pilgrimˆ hails.

16:2.2 To the  universeˆ of universesˆ the  Paradiseˆ Fatherˆ speaks only through his Son, while he and the Son conjointly act only through the Infinite Spiritˆˆ. Outside of Paradiseˆ and Havonaˆ the Infinite Spiritˆˆ speaks only by the voices of the Seven Master Spiritsˆ.

16:2.3 The Infinite Spiritˆˆ exerts an influence of personal presence within the confines of the Paradiseˆ-Havona system; elsewhere his personal spiritˆ presence is exerted by and through one of the Seven Master Spiritsˆ. Therefore is the superuniverseˆ spiritˆ presence of the Third Source and Centerˆ on any world or in any individual conditioned by the unique nature of the supervisory Master Spiritˆ of that segment of creation. Conversely, the combined lines of spiritˆ forceˆ and intelligence pass inward to the Third Person of Deityˆ by way of the Seven Master Spiritsˆ.

16:2.4 The Seven Master Spiritsˆ are collectively endowed with the  supremeˆ-ultimateˆ attributes of the Third Source and Centerˆ. While each one individually partakes of this endowment, only collectively do they disclose the attributes of omnipotenceˆ, omniscienceˆ, and omnipresenceˆ. No one of them can so function universally; as individuals and in the exercise of these powersˆ of supremacyˆ and ultimacyˆ each is personally limited to the superuniverseˆ of immediate supervision.

16:2.5 All of everything which has been told you concerning the divinityˆ and personalityˆ of the Conjoint Actorˆ applies equally and fully to the Seven Master Spiritsˆ, who so effectively distribute the Infinite Spiritˆˆ to the seven segments of the grand universeˆˆ in accordance with their divineˆ endowment and in the manner of their differing and individually unique natures. It would therefore be proper to apply to the collective group of seven any or all of the names of the Infinite Spiritˆˆ. Collectively they are one with the Conjoint Creatorˆ on all subabsoluteˆ levels.

3. Identity and Diversity of the Master Spirits

16:3.1 The Seven Master Spiritsˆ are indescribable beings, but they are distinctly and definitely personal. They have names, but we elect to introduce them by number. As primary personalizations of the Infinite Spiritˆˆ, they are akin, but as primary expressions of the seven possible associations of triune Deityˆ, they are essentially diverse in nature, and this diversity of nature determines their differential of superuniverseˆ conduct. These Seven Master Spiritsˆ may be described as follows:

16:3.2 Master Spiritˆ Number One. In a special manner this Spiritˆ is the direct representation of the  Paradiseˆ Fatherˆ. He is a peculiar and efficient manifestation of the powerˆ, love, and wisdom of the Universal Fatherˆ. He is the close associate and supernal adviser of the chief of Mystery Monitorsˆˆ, that being who presides over the College of Personalized Adjustersˆ on Diviningtonˆ. In all associations of the Seven Master Spiritsˆ, it is always Master Spiritˆ Number One who speaks for the Universal Fatherˆ.

16:3.3 This Spiritˆ presides over the first superuniverseˆ and, while unfailingly exhibiting the divineˆ nature of a primary personalization of the Infinite Spiritˆˆ, seems more especially to resemble the Universal Fatherˆ in character. He is always in personal liaison with the seven Reflective Spiritsˆ at the headquarters of the first superuniverseˆ.

16:3.4 Master Spiritˆ Number Two. This Spiritˆ adequately portrays the matchless nature and charming character of the  Eternalˆ Sonˆ, the first-born of all creation. He is always in close association with all orders of the Sons of Godˆ whenever they may happen to be in the residential universeˆ as individuals or in joyous conclave. In all the assemblies of the Seven Master Spiritsˆ he always speaks for, and in behalf of, the  Eternalˆ Sonˆ.

16:3.5 This Spiritˆ directs the destinies of superuniverseˆ number two and rules this vast domain much as would the  Eternalˆ Sonˆ. He is always in liaison with the seven Reflective Spiritsˆ situated at the capital of the second superuniverseˆ.

16:3.6 Master Spiritˆ Number Three. This Spiritˆ personalityˆ especially resembles the Infinite Spiritˆˆ, and he directs the movements and work of many of the high personalities of the Infinite Spiritˆˆˆ. He presides over their assemblies and is closely associated with all personalities who take exclusive origin in the Third Source and Centerˆ. When the Seven Master Spiritsˆ are in council, it is Master Spiritˆ Number Three who always speaks for the Infinite Spiritˆˆ.

16:3.7 This Spiritˆ is in charge of superuniverseˆ number three, and he administers the affairs of this segment much as would the Infinite Spiritˆˆ. He is always in liaison with the Reflective Spiritsˆ at the headquarters of the third superuniverseˆ.

16:3.8 Master Spiritˆ Number Four. Partaking of the combined natures of the Father and the Son, this Master Spiritˆ is the determining influence regarding Father-Son policies and procedures in the councils of the Seven Master Spiritsˆ. This Spiritˆ is the chief director and adviser of those ascendantˆ beings who have attained the Infinite Spiritˆˆ and thus have become candidates for seeing the Son and the Father. He fosters that enormous group of personalities taking origin in the Father and the Son. When it becomes necessary to represent the Father and the Son in the association of the Seven Master Spiritsˆ, it is always Master Spiritˆ Number Four who speaks.

16:3.9 This Spiritˆ fosters the fourth segment of the grand universeˆˆ in accordance with his peculiar association of the attributes of the Universal Fatherˆ and the  Eternalˆ Sonˆ. He is always in personal liaison with the Reflective Spiritsˆ of the headquarters of the fourth superuniverseˆ.

16:3.10 Master Spiritˆ Number Five. This divineˆ personalityˆ who exquisitely blends the character of the Universal Fatherˆ and the Infinite Spiritˆˆ is the adviser of that enormous group of beings known as the powerˆ directors, powerˆ centers, and physical controllers. This Spiritˆ also fosters all personalities taking origin in the Father and the Conjoint Actorˆ. In the councils of the Seven Master Spiritsˆ, when the Father-Spirit attitude is in question, it is always Master Spiritˆ Number Five who speaks.

16:3.11 This Spiritˆ directs the welfare of the fifth superuniverseˆ in such a way as to suggest the combined action of the Universal Fatherˆ and the Infinite Spiritˆˆ. He is always in liaison with the Reflective Spiritsˆ at the headquarters of the fifth superuniverseˆ.

16:3.12 Master Spiritˆ Number Six. This divineˆ being seems to portray the combined character of the  Eternalˆ Sonˆ and the Infinite Spiritˆˆ. Whenever the creatures jointly created by the Son and the Spiritˆ forgather in the central universeˆˆ, it is this Master Spiritˆ who is their adviser; and whenever, in the councils of the Seven Master Spiritsˆ, it becomes necessary to speak conjointly for the  Eternalˆ Sonˆ and the Infinite Spiritˆˆ, it is Master Spiritˆ Number Six who responds.

16:3.13 This Spiritˆ directs the affairs of the sixth superuniverseˆ much as would the  Eternalˆ Sonˆ and the Infinite Spiritˆˆ. He is always in liaison with the Reflective Spiritsˆ at the headquarters of the sixth superuniverseˆ.

16:3.14 Master Spiritˆ Number Seven. The presiding Spiritˆ of the seventh superuniverseˆ is a uniquely equal portrayal of the Universal Fatherˆ, the  Eternalˆ Sonˆ, and the Infinite Spiritˆˆ. The Seventh Spiritˆ, the fostering adviser of all triune-origin beingsˆ, is also the adviser and director of all the ascendingˆ pilgrimsˆ of Havonaˆ, those lowly beings who have attained the courts of glory through the combined ministry of the Father, the Son, and the Spiritˆ.

16:3.15 The Seventh Master Spiritˆ is not organically representative of the Paradiseˆ Trinityˆ; but it is a known fact that his personal and spiritˆual nature is the Conjoint Actorˆ’s portraiture in equal proportions of the three infinite persons whose Deityˆ union is the Paradiseˆ Trinityˆ, and whose function as such is the source of the personal and spiritˆual nature of  Godˆ the Supremeˆˆ. Hence the Seventh Master Spiritˆ discloses a personal and organic relationship to the spiritˆ person of the evolving Supremeˆ. Therefore in the Master Spiritˆ councils on high, when it becomes necessary to cast the ballot for the combined personal attitude of the Father, Son, and Spiritˆ or to depict the spiritˆual attitude of the  Supremeˆ Beingˆ, it is Master Spiritˆ Number Seven who functions. He thus inherently becomes the presiding head of the Paradiseˆ council of the Seven Master Spiritsˆ.

16:3.16 No one of the Seven Spiritsˆ is organically representative of the Paradiseˆ Trinityˆ, but when they unite as sevenfoldˆ Deityˆ, this union in a deityˆ sense — not in a personal sense — equivalates to a functional level associable with Trinityˆ functions. In this sense the “Sevenfoldˆ Spirit” is functionally associable with the Paradiseˆ Trinityˆ. It is also in this sense that Master Spiritˆ Number Seven sometimes speaks in confirmation of Trinityˆ attitudes or, rather, acts as spokesman for the attitude of the Sevenfoldˆ-Spirit-union regarding the attitude of the Threefoldˆ-Deity-union, the attitude of the Paradiseˆ Trinityˆ.

16:3.17 The multiple functions of the Seventh Master Spiritˆ thus range from a combined portraiture of the personal natures of the Father, Son, and Spiritˆ, through a representation of the personal attitude of  Godˆ the Supremeˆˆ, to a disclosure of the  deityˆ attitude of the Paradiseˆ Trinityˆ. And in certain respects this presiding Spiritˆ is similarly expressive of the attitudes of the Ultimateˆ and of the  Supremeˆ-Ultimateˆ.

16:3.18 It is Master Spiritˆ Number Seven who, in his multiple capacities, personally sponsors the progress of the ascensionˆ candidates from the worlds of time in their attempts to achieve comprehension of the undivided Deityˆ of Supremacyˆ. Such comprehension involves a grasp of the existentialˆ sovereignty of the Trinityˆ of Supremacyˆ so co-ordinated with a concept of the growing experientialˆ sovereignty of the  Supremeˆ Beingˆ as to constitute the creature grasp of the unity of Supremacyˆ. Creature realization of these three factors equals Havonaˆ comprehension of Trinityˆ reality and endows the pilgrimsˆ of time with the ability eventually to penetrate the Trinityˆ, to discover the three infinite persons of Deityˆ.

16:3.19 The inability of the  Havonaˆ pilgrimsˆ fully to find  Godˆ the Supremeˆˆ is compensated by the Seventh Master Spiritˆ, whose triune nature in such a peculiar manner is revelatory of the spiritˆ person of the Supremeˆ. During the present universeˆ age of the noncontactability of the person of the Supremeˆ, Master Spiritˆ Number Seven functions in the place of the Godˆ of ascendantˆ creatures in the matter of personal relationships. He is the one high spiritˆ being that all ascendersˆ are certain to recognize and somewhat comprehend when they reach the centers of glory.

16:3.20 This Master Spiritˆ is always in liaison with the Reflective Spiritsˆ of Uversaˆ, the headquarters of the seventh superuniverseˆ, our own segment of creation. His administration of Orvontonˆ discloses the marvelous symmetry of the co-ordinate blending of the divineˆ natures of Father, Son, and Spiritˆ.

4. Attributes and Functions of the Master Spirits

16:4.1 The Seven Master Spiritsˆ are the full representation of the Infinite Spiritˆˆ to the evolutionaryˆ universesˆ. They represent the Third Source and Centerˆ in the relationships of energyˆ, mindˆ, and spiritˆ. While they function as the co-ordinating heads of the universal administrative control of the Conjoint Actorˆ, do not forget that they have their origin in the creative acts of the  Paradiseˆ Deitiesˆ. It is literally true that these Seven Spiritsˆ are the personalized physical powerˆ, cosmic mindˆ, and spiritˆual presence of the triune Deityˆ, “the Seven Spiritsˆ of Godˆ sent forth to all the universeˆ.”

16:4.2 The Master Spiritsˆ are unique in that they function on all universeˆ levels of reality excepting the absoluteˆ. They are, therefore, efficient and perfectˆ supervisors of all phases of administrative affairs on all levels of superuniverseˆ activities. It is difficult for the mortalˆ mindˆ to understand very much about the Master Spiritsˆ because their work is so highly specialized yet all-embracing, so exceptionally material and at the same time so exquisitely spiritˆual. These versatile creatorsˆ of the cosmic mindˆ are the ancestors of the   Universeˆ Powerˆˆ Directorsˆ and are, themselves, supremeˆ directors of the vast and far-flung spiritˆ-creature creation.

16:4.3 The Seven Master Spiritsˆ are the creatorsˆ of the   Universeˆ Powerˆˆ Directorsˆ and their associates, entities who are indispensable to the organization, control, and regulation of the physical energies of the grand universeˆˆ. And these same Master Spiritsˆ very materially assist the  Creatorˆ Sonsˆ in the work of shaping and organizing the local universesˆ.

16:4.4 We are unable to trace any personal connection between the cosmic-energy work of the Master Spiritsˆ and the forceˆ functions of the Unqualified Absoluteˆˆ. The energyˆ manifestations under the jurisdiction of the Master Spiritsˆ are all directed from the periphery of Paradiseˆ; they do not appear to be in any direct manner associated with the forceˆ phenomena identified with the nether surface of Paradiseˆ.

16:4.5 Unquestionably, when we encounter the functional activities of the various  Morontiaˆ Powerˆ Supervisorsˆ, we are face to face with certain of the unrevealed activities of the Master Spiritsˆ. Who, aside from these ancestors of both physical controllers and spiritˆ ministers, could have contrived so to combine and associate material and spiritˆual energies as to produce a hitherto nonexistent phase of universeˆ reality — morontiaˆ substance and morontiaˆ mind?

16:4.6 Much of the reality of the spiritˆual worlds is of the morontiaˆ order, a phase of universeˆ reality wholly unknown on Urantiaˆ. The goal of personalityˆ existence is spiritˆual, but the morontiaˆ creations always intervene, bridging the gulf between the material realms of mortalˆ origin and the superuniverseˆ spheres of advancing spiritˆual status. It is in this realm that the Master Spiritsˆ make their great contribution to the plan of man’s Paradiseˆ ascensionˆ.

16:4.7 The Seven Master Spiritsˆ have personal representatives who function throughout the grand universeˆˆ; but since a large majority of these subordinate beings are not directly concerned with the ascendantˆ scheme of mortalˆ progression in the path of Paradiseˆ perfectˆion, little or nothing has been revealed about them. Much, very much, of the activity of the Seven Master Spiritsˆ remains hidden from human understanding because in no way does it directly pertain to your problem of Paradiseˆ ascent.

16:4.8 It is highly probable, though we cannot offer definite proof, that the Master Spiritˆ of Orvontonˆ exerts a decided influence in the following spheres of activity:

16:4.9 1. The life-initiation procedures of the local universeˆˆ Life Carriersˆ.

16:4.10 2. The life activations of the adjutant mind-spiritsˆ bestowed upon the worlds by a local universeˆˆ Creative Spiritˆˆ.

16:4.11 3. The fluctuations in energyˆ manifestations exhibited by the linear-gravityˆ-responding units of organized matter.

16:4.12 4. The behavior of emergent energyˆˆ when fully liberated from the grasp of the Unqualified Absoluteˆˆ, thus becoming responsive to the direct influence of linear gravityˆˆ and to the manipulations of the   Universeˆ Powerˆˆ Directorsˆ and their associates.

16:4.13 5. The bestowalˆ of the ministry spiritˆ of a local universeˆˆ Creative Spiritˆˆ, known on Urantiaˆ as the  Holyˆ Spiritˆˆ.

16:4.14 6. The subsequent bestowalˆ of the spiritˆ of the bestowalˆ Sons, on Urantiaˆ called the Comforter or the  Spiritˆ of Truthˆ.

16:4.15 7. The reflectivityˆ mechanism of the local universesˆ and the superuniverseˆ. Many features connected with this extraordinary phenomenon can hardly be reasonably explained or rationally understood without postulating the activity of the Master Spiritsˆ in association with the Conjoint Actorˆ and the  Supremeˆ Beingˆ.

16:4.16 Notwithstanding our failure adequately to comprehend the manifold workings of the Seven Master Spiritsˆ, we are confident there are two realms in the vast range of universeˆ activities with which they have nothing whatever to do: the bestowalˆ and ministry of the Thought Adjustersˆ and the inscrutable functions of the Unqualified Absoluteˆˆ.

5. Relation to Creatures

16:5.1 Each segment of the grand universeˆˆ, each individual universeˆ and world, enjoys the benefits of the united counsel and wisdom of all Seven Master Spiritsˆ but receives the personal touch and tinge of only one. And the personal nature of each Master Spiritˆ entirely pervades and uniquely conditions his superuniverseˆ.

16:5.2 Through this personal influence of the Seven Master Spiritsˆ every creature of every order of intelligent beings, outside of Paradiseˆ and Havonaˆ, must bear the characteristic stamp of individuality indicative of the ancestral nature of some one of these Seven Paradiseˆ Spiritsˆ. As concerns the seven superuniversesˆ, each native creature, man or angelˆ, will forever bear this badge of natal identification.

16:5.3 The Seven Master Spiritsˆ do not directly invade the material minds of the individual creatures on the evolutionaryˆ worlds of spaceˆ. The mortalsˆ of Urantiaˆ do not experience the personal presence of the mind-spirit influence of the Master Spiritˆ of Orvontonˆ. If this Master Spiritˆ does attain any sort of contact with the individual mortalˆ mindˆ during the earlier evolutionaryˆ ages of an inhabited world, it must occur through the ministry of the local universeˆˆ Creative Spiritˆˆ, the consort and associate of the  Creatorˆ Sonˆ of Godˆ who presides over the destinies of each local creation. But this very Creative Mother Spiritˆˆ is, in nature and character, quite like the Master Spiritˆ of Orvontonˆ.

16:5.4 The physical stamp of a Master Spiritˆ is a part of man’s material origin. The entire  morontiaˆ careerˆ is lived under the continuing influence of this same Master Spiritˆ. It is hardly strange that the subsequent spiritˆ career of such an ascendingˆ mortalˆ never fully eradicates the characteristic stamp of this same supervising Spiritˆ. The impress of a Master Spiritˆ is basic to the very existence of every pre-Havona stage of mortalˆ ascensionˆ.

16:5.5 The distinctive personalityˆ trends exhibited in the life experience of evolutionaryˆ mortalsˆ, which are characteristic in each superuniverseˆ, and which are directly expressive of the nature of the dominating Master Spiritˆ, are never fully effaced, not even after such ascendersˆ are subjected to the long training and unifying discipline encountered on the one billion educational spheres of Havonaˆ. Even the subsequent intense Paradiseˆ culture does not suffice to eradicate the earmarks of superuniverseˆ origin. Throughout all eternityˆ an ascendantˆ mortalˆ will exhibit traits indicative of the presiding Spiritˆ of his superuniverseˆ of nativity. Even in the Corps of the Finalityˆ, when it is desired to arrive at or to portray a complete Trinityˆ relationship to the evolutionaryˆ creation, always a group of seven finalitersˆ is assembled, one from each superuniverseˆ.

6. The Cosmic Mindˆ

16:6.1 The Master Spiritsˆ are the sevenfoldˆ source of the cosmic mindˆ, the intellectual potential of the grand universeˆˆ. This cosmic mindˆ is a subabsoluteˆ manifestation of the mindˆ of the Third Source and Centerˆ and, in certain ways, is functionally related to the mindˆ of the evolving  Supremeˆ Beingˆ.

16:6.2 On a world like Urantiaˆ we do not encounter the direct influence of the Seven Master Spiritsˆ in the affairs of the human races. You live under the immediate influence of the Creative Spiritˆˆ of Nebadonˆ. Nevertheless these same Master Spiritsˆ dominate the basic reactions of all creature mindˆ because they are the actualˆ sources of the intellectual and spiritˆual potentials which have been specialized in the local universesˆ for function in the lives of those individuals who inhabit the evolutionaryˆ worlds of time and spaceˆ.

16:6.3 The fact of the cosmic mindˆ explains the kinship of various types of human and superhumanˆ minds. Not only are kindred spiritsˆ attracted to each other, but kindred minds are also very fraternal and inclined towards co-operation the one with the other. Human minds are sometimes observed to be running in channels of astonishing similarity and inexplicable agreement.

16:6.4 There exists in all personalityˆ associations of the cosmic mindˆ a quality which might be denominated the “reality response.” It is this universal cosmic endowment of will creatures which saves them from becoming helpless victims of the implied a priori assumptions of science, philosophy, and religion. This reality sensitivity of the cosmic mindˆ responds to certain phases of reality just as energyˆ-material responds to gravityˆ. It would be still more correct to say that these supermaterial realities so respond to the mindˆ of the cosmos.

16:6.5 The cosmic mindˆ unfailingly responds (recognizes response) on three levels of universeˆ reality. These responses are self-evident to clear-reasoning and deep-thinking minds. These levels of reality are:

16:6.6 1. Causation — the reality domain of the physical senses, the scientific realms of logical uniformity, the differentiation of the factual and the nonfactual, reflective conclusions based on cosmic response. This is the mathematical form of the cosmic discrimination.

16:6.7 2. Duty — the reality domain of moralsˆ in the philosophic realm, the arena of reason, the recognition of relative right and wrong. This is the judicial form of the cosmic discrimination.

16:6.8 3. Worship — the spiritˆual domain of the reality of religious experience, the personal realization of divineˆ fellowship, the recognition of spiritˆ values, the assurance of eternalˆ survival, the ascent from the status of servants of Godˆ to the joy and liberty of the sons of Godˆ. This is the highest insight of the cosmic mindˆ, the reverential and worshipful form of the cosmic discrimination.

16:6.9 These scientific, moralˆ, and spiritˆual insights, these cosmic responses, are innate in the cosmic mindˆ, which endows all will creatures. The experience of living never fails to develop these three cosmic intuitions; they are constitutive in the self-consciousness of reflective thinking. But it is sad to record that so few persons on Urantiaˆ take delight in cultivating these qualities of courageous and independent cosmic thinking.

16:6.10 In the local universeˆˆ mindˆ bestowalsˆ, these three insights of the cosmic mindˆ constitute the a priori assumptions which make it possible for man to function as a rational and self-conscious personalityˆ in the realms of science, philosophy, and religion. Stated otherwise, the recognition of the reality of these three manifestations of the Infinite is by a cosmic technique of self-revelation. Matter-energy is recognized by the mathematical logic of the senses; mind-reason intuitively knows its moralˆ duty; spiritˆ-faith (worship) is the religion of the reality of spiritˆual experience. These three basic factors in reflective thinking may be unified and co-ordinated in personalityˆ development, or they may become disproportionate and virtually unrelated in their respective functions. But when they become unified, they produce a strong character consisting in the correlation of a factual science, a moralˆ philosophy, and a genuine religious experience. And it is these three cosmic intuitions that give objective validity, reality, to man’s experience in and with things, meanings, and values.

16:6.11 It is the purpose of education to develop and sharpen these innate endowments of the human mind; of civilization to express them; of life experience to realize them; of religion to ennoble them; and of personalityˆ to unify them.

7. Moralsˆ, Virtue, and Personalityˆ

16:7.1 Intelligence alone cannot explain the moralˆ nature. Moralˆity, virtue, is indigenous to human personalityˆ. Moralˆ intuition, the realization of duty, is a component of human mindˆ endowment and is associated with the other inalienables of human nature: scientific curiosity and spiritˆual insight. Man’s mentality far transcends that of his animal cousins, but it is his moralˆ and religious natures that especially distinguish him from the animal world.

16:7.2 The selective response of an animal is limited to the motor level of behavior. The supposed insight of the higher animals is on a motor level and usually appears only after the experience of motor trial and errorˆ. Man is able to exercise scientific, moralˆ, and spiritˆual insight prior to all exploration or experimentation.

16:7.3 Only a personalityˆ can know what it is doing before it does it; only personalities possess insight in advance of experience. A personalityˆ can look before it leaps and can therefore learn from looking as well as from leaping. A nonpersonal animal ordinarily learns only by leaping.

16:7.4 As a result of experience an animal becomes able to examine the different ways of attaining a goal and to select an approach based on accumulated experience. But a personalityˆ can also examine the goal itself and pass judgment on its worth-whileness, its value. Intelligence alone can discriminate as to the best means of attaining indiscriminate ends, but a moralˆ being possesses an insight which enables him to discriminate between ends as well as between means. And a moralˆ being in choosing virtue is nonetheless intelligent. He knows what he is doing, why he is doing it, where he is going, and how he will get there.

16:7.5 When man fails to discriminate the ends of his mortalˆ striving, he finds himself functioning on the animal level of existence. He has failed to avail himself of the superior advantages of that material acumen, moralˆ discrimination, and spiritˆual insight which are an integral part of his cosmic-mindˆ endowment as a personal being.

16:7.6 Virtue is righteousness — conformity with the cosmos. To name virtues is not to define them, but to live them is to know them. Virtue is not mere knowledge nor yet wisdom but rather the reality of progressive experience in the attainment of ascendingˆ levels of cosmic achievement. In the day-by-day life of mortalˆ man, virtue is realized by the consistent choosing of good rather than evil, and such choosing ability is evidence of the possession of a moralˆ nature.

16:7.7 Man’s choosing between good and evil is influenced, not only by the keenness of his moralˆ nature, but also by such influences as ignorance, immaturity, and delusion. A sense of proportion is also concerned in the exercise of virtue because evil may be perpetrated when the lesser is chosen in the place of the greater as a result of distortion or deception. The art of relative estimation or comparative measurement enters into the practice of the virtues of the moralˆ realm.

16:7.8 Man’s moralˆ nature would be impotent without the art of measurement, the discrimination embodied in his ability to scrutinize meanings. Likewise would moralˆ choosing be futile without that cosmic insight which yields the consciousness of spiritˆual values. From the standpoint of intelligence, man ascends to the level of a moralˆ being because he is endowed with personalityˆ.

16:7.9 Moralˆity can never be advanced by law or by forceˆ. It is a personal and freewillˆ matter and must be disseminated by the contagion of the contact of morallˆy fragrant persons with those who are less morallˆy responsive, but who are also in some measure desirous of doing the Father’s will.

16:7.10 Moralˆ acts are those human performances which are characterized by the highest intelligence, directed by selective discrimination in the choice of superior ends as well as in the selection of moralˆ means to attain these ends. Such conduct is virtuous. Supremeˆ virtue, then, is wholeheartedly to choose to do the will of the Father in heaven.

8. Urantiaˆ Personalityˆ

16:8.1 The Universal Fatherˆ bestows personalityˆ upon numerous orders of beings as they function on diverse levels of universeˆ actualˆity. Urantiaˆ human beings are endowed with personalityˆ of the finiteˆ-mortal type, functioning on the level of the ascendingˆ sons of Godˆ.

16:8.2 Though we can hardly undertake to define personalityˆ, we may attempt to narrate our understanding of the known factors which go to make up the ensemble of material, mental, and spiritˆual energies whose interassociation constitutes the mechanism wherein and whereon and wherewith the Universal Fatherˆ causes his bestowed personalityˆ to function.

16:8.3 Personalityˆ is a unique endowment of original nature whose existence is independent of, and antecedentˆ to, the bestowalˆ of the Thought Adjusterˆˆ. Nevertheless, the presence of the Adjusterˆ does augment the qualitative manifestation of personalityˆ. Thought Adjustersˆ, when they come forth from the Father, are identical in nature, but personalityˆ is diverse, original, and exclusive; and the manifestation of personalityˆ is further conditioned and qualified by the nature and qualities of the associated energies of a material, mindal, and spiritˆual nature which constitute the organismalˆ vehicle for personalityˆ manifestation.

16:8.4 Personalities may be similar, but they are never the same. Persons of a given series, type, order, or patternˆ may and do resemble one another, but they are never identical. Personalityˆ is that feature of an individual which we know, and which enables us to identify such a being at some future time regardless of the nature and extent of changes in form, mindˆ, or spiritˆ status. Personalityˆ is that part of any individual which enables us to recognize and positively identify that person as the one we have previously known, no matter how much he may have changed because of the modification of the vehicle of expression and manifestation of his personalityˆ.

16:8.5 Creature personalityˆ is distinguished by two self-manifesting and characteristic phenomena of mortalˆ reactive behavior: self-consciousness and associated relative free will.

16:8.6 Self-consciousness consists in intellectual awareness of personalityˆ actualˆity; it includes the ability to recognize the reality of other personalities. It indicates capacity for individualized experience in and with cosmic realities, equivalating to the attainment of identity status in the personalityˆ relationships of the universeˆ. Self-consciousness connotes recognition of the actualˆity of mindˆ ministration and the realization of relative independence of creative and determinative free will.

16:8.7 The relative free will which characterizes the self-consciousness of human personalityˆ is involved in:

16:8.8 1. Moralˆ decision, highest wisdom.

16:8.9 2. Spiritˆual choice, truth discernment.

16:8.10 3. Unselfish love, brotherhood service.

16:8.11 4. Purposeful co-operation, group loyalty.

16:8.12 5. Cosmic insight, the grasp of universeˆ meanings.

16:8.13 6. Personalityˆ dedication, wholehearted devotion to doing the Father’s will.

16:8.14 7. Worship, the sincere pursuit of divineˆ values and the wholehearted love of the divineˆ Value-Giver.

16:8.15 The Urantiaˆ type of human personalityˆ may be viewed as functioning in a physical mechanism consisting of the planetary modification of the Nebadonˆ type of organism belonging to the electrochemical order of life activation and endowed with the Nebadonˆ order of the Orvontonˆ series of the cosmic mindˆ of parental reproductive patternˆ. The bestowalˆ of the divineˆ gift of personalityˆ upon such a mind-endowed mortalˆ mechanism confers the dignity of cosmic citizenship and enables such a mortalˆ creature forthwith to become reactive to the constitutive recognition of the three basic mindˆ realities of the cosmos:

16:8.16 1. The mathematical or logical recognition of the uniformity of physical causation.

16:8.17 2. The reasoned recognition of the obligation of moralˆ conduct.

16:8.18 3. The faithˆ-grasp of the fellowship worship of Deityˆ, associated with the loving service of humanity.

16:8.19 The full function of such a personalityˆ endowment is the beginning realization of Deityˆ kinship. Such a selfhood, indwelt by a prepersonal fragment of  Godˆ the Fatherˆ, is in truth and in fact a spiritˆual son of Godˆ. Such a creature not only discloses capacity for the reception of the gift of the divineˆ presence but also exhibits reactive response to the personalityˆ-gravity circuitˆ of the  Paradiseˆ Fatherˆ of all personalities.

9. Reality of Human Consciousness

16:9.1 The cosmic-mindˆ-endowed, Adjusterˆ-indwelt, personal creature possesses innate recognition-realization of energyˆ reality, mindˆ reality, and spiritˆ reality. The will creature is thus equipped to discern the fact, the law, and the love of Godˆ. Aside from these three inalienables of human consciousness, all human experience is really subjective except that intuitive realization of validity attaches to the unification of these three universeˆ reality responses of cosmic recognition.

16:9.2 The God-discerning mortalˆ is able to sense the unification value of these three cosmic qualities in the evolution of the surviving soulˆ, man’s supremeˆ undertaking in the physical tabernacle where the moralˆ mindˆ collaborates with the indwellˆing divineˆ spiritˆ to dualize the immortal soulˆ. From its earliest inception the soulˆ is real; it has cosmic survival qualities.

16:9.3 If mortalˆ man fails to survive natural deathˆ, the real spiritˆual values of his human experience survive as a part of the continuing experience of the Thought Adjusterˆˆ. The personalityˆ values of such a nonsurvivor persist as a factor in the personalityˆ of the actualˆizing  Supremeˆ Beingˆ. Such persisting qualities of personalityˆ are deprived of identity but not of experientialˆ values accumulated during the mortalˆ life in the flesh. The survival of identity is dependent on the survival of the immortal soulˆ of morontiaˆ status and increasingly divineˆ value. Personalityˆ identity survives in and by the survival of the soulˆ.

16:9.4 Human self-consciousness implies the recognition of the reality of selves other than the conscious self and further implies that such awareness is mutual; that the self is known as it knows. This is shown in a purely human manner in man’s social life. But you cannot become so absolutelˆy certain of a fellow being’s reality as you can of the reality of the presence of Godˆ that lives within you. The social consciousness is not inalienable like the God-consciousness; it is a cultural development and is dependent on knowledge, symbols, and the contributions of the constitutive endowments of man — science, moralˆity, and religion. And these cosmic gifts, socialized, constitute civilization.

16:9.5 Civilizations are unstable because they are not cosmic; they are not innate in the individuals of the races. They must be nurtured by the combined contributions of the constitutive factors of man — science, moralˆity, and religion. Civilizations come and go, but science, moralˆity, and religion always survive the crash.

16:9.6 Jesusˆ not only revealed Godˆ to man, but he also made a new revelation of man to himself and to other men. In the life of Jesusˆ you see man at his best. Man thus becomes so beautifully real because Jesusˆ had so much of Godˆ in his life, and the realization (recognition) of Godˆ is inalienable and constitutive in all men.

16:9.7 Unselfishness, aside from parental instinct, is not altogether natural; other persons are not naturally loved or socially served. It requires the enlightenment of reason, moralˆity, and the urge of religion, God-knowingness, to generate an unselfish and altruistic social order. Man’s own personalityˆ awareness, self-consciousness, is also directly dependent on this very fact of innate other-awareness, this innate ability to recognize and grasp the reality of other personalityˆ, ranging from the human to the divineˆ.

16:9.8 Unselfish social consciousness must be, at bottom, a religious consciousness; that is, if it is objective; otherwise it is a purely subjective philosophic abstraction and therefore devoid of love. Only a God-knowingˆ individual can love another person as he loves himself.

16:9.9 Self-consciousness is in essence a communal consciousness: Godˆ and man, Father and son, Creatorˆ and creature. In human self-consciousness four universeˆ-reality realizations are latent and inherent:

16:9.10 1. The quest for knowledge, the logic of science.

16:9.11 2. The quest for moralˆ values, the sense of duty.

16:9.12 3. The quest for spiritˆual values, the religious experience.

16:9.13 4. The quest for personalityˆ values, the ability to recognize the reality of Godˆ as a personalityˆ and the concurrent realization of our fraternal relationship with fellow personalities.

16:9.14 You become conscious of man as your creature brother because you are already conscious of Godˆ as your Creatorˆ Father. Fatherhood is the relationship out of which we reason ourselves into the recognition of brotherhood. And Fatherhood becomes, or may become, a universeˆ reality to all moralˆ creatures because the Father has himself bestowed personalityˆ upon all such beings and has encircuited them within the grasp of the universal  personalityˆ circuitˆˆ. We worship Godˆ, first, because he is, then, because he is in us, and last, because we are in him.

16:9.15 Is it strange that the cosmic mindˆ should be self-consciously aware of its own source, the infinite mindˆ of the Infinite Spiritˆˆ, and at the same time conscious of the physical reality of the far-flung universesˆ, the spiritˆual reality of the  Eternalˆ Sonˆ, and the personalityˆ reality of the Universal Fatherˆ?

16:9.16 [Sponsored by a Universal Censor from Uversaˆ.]