Paper 106 : Universeˆ Levels of Reality

106:0.1 IT IS not enough that the ascendingˆ mortalˆ should know something of the relations of Deityˆ to the genesis and manifestations of cosmic reality; he should also comprehend something of the relationships existing between himself and the numerous levels of existentialˆ and experientialˆ realities, of potential and actualˆ realities. Man’s terrestrial orientation, his cosmic insight, and his spiritˆual directionization are all enhanced by a better comprehension of universeˆ realities and their techniques of interassociation, integration, and unification.

106:0.2 The present grand universeˆˆ and the emerging master universeˆˆ are made up of many forms and phases of reality which, in turn, are existent on several levels of functional activity. These manifold existents and latents have been previously suggested in these papers, and they are now grouped for conceptual convenience in the following categories:

106:0.3 1. Incomplete finitesˆ. This is the present status of the ascendingˆ creatures of the grand universeˆˆ, the present status of Urantiaˆ mortalsˆ. This level embraces creature existence from the planetary human up to, but not including, destinyˆ attainers. It pertains to universesˆ from early physical beginnings up to, but not including, settlement in light and lifeˆ. This level constitutes the present periphery of creative activity in time and spaceˆ. It appears to be moving outward from Paradiseˆ, for the closing of the present universeˆ age, which will witness the grand universeˆˆ attainment of light and lifeˆ, will also and surely witness the appearance of some new order of developmental growth in the first outer spaceˆˆ level.

106:0.4 2. Maximum finitesˆ. This is the present status of all experientialˆ creatures who have attained destinyˆdestinyˆ as revealed within the scope of the present universeˆ age. Even universesˆ can attain to the maximum of status, both spiritˆually and physically. But the term “maximum” is itself a relative term — maximum in relation to what? And that which is maximum, seemingly final, in the present universeˆ age may be no more than a real beginning in terms of the ages to come. Some phases of Havonaˆ appear to be on the maximum order.

106:0.5 3.  Transcendentalsˆ. This superfiniteˆ level (antecedentlˆy) follows finiteˆ progression. It implies the prefiniteˆ genesis of finiteˆ beginnings and the postfiniteˆ significance of all apparent finiteˆ endings or destinies. Much of Paradiseˆ-Havona appears to be on the transcendentalˆ order.

106:0.6 4.   Ultimatesˆˆ. This level encompasses that which is of master universeˆˆ significance and impinges on the destinyˆ level of the completed master universeˆˆ. Paradiseˆ-Havona (especially the circuitˆ of the Father’s worlds) is in many respects of ultimateˆ significance.

106:0.7 5.  Coabsolutesˆ. This level implies the projection of experientialsˆ upon a supermaster universeˆ field of creative expression.

106:0.8 6.  Absolutesˆ. This level connotes the eternityˆ presence of the seven existentialˆ Absolutesˆ. It may also involve some degree of associative experientialˆ attainment, but if so, we do not understand how, perhaps through the contact potential of personalityˆ.

106:0.9 7. Infinity. This level is pre-existential and postexperientialˆ. Unqualified unityˆ of infinity is a hypothetical reality before all beginnings and after all destinies.

106:0.10 These levels of reality are convenient compromise symbolizations of the present universeˆ age and for the mortalˆ perspective. There are a number of other ways of looking at reality from other-than-mortal perspective and from the standpoint of other universeˆ ages. Thus it should be recognized that the concepts herewith presented are entirely relative, relative in the sense of being conditioned and limited by:

106:0.11 1. The limitations of mortalˆ language.

106:0.12 2. The limitations of the mortalˆ mindˆ.

106:0.13 3. The limited development of the seven superuniversesˆ.

106:0.14 4. Your ignorance of the six prime purposes of superuniverseˆ development which do not pertain to the mortalˆ ascent to Paradiseˆ.

106:0.15 5. Your inability to grasp even a partial eternityˆ viewpoint.

106:0.16 6. The impossibility of depicting cosmic evolution and destinyˆ in relation to all universeˆ ages, not just in regard to the present age of the evolutionaryˆ unfolding of the seven superuniversesˆ.

106:0.17 7. The inability of any creature to grasp what is really meant by pre-existentialsˆ or by postexperientialsˆ — that which lies before beginnings and after destinies.

106:0.18 Reality growth is conditioned by the circumstances of the successive universeˆ ages. The central universeˆˆ underwent no evolutionaryˆ change in the Havonaˆ age, but in the present epochsˆ of the superuniverseˆ age it is undergoing certain progressive changes induced by co-ordination with the evolutionaryˆ superuniversesˆ. The seven superuniversesˆ, now evolving, will sometime attain the settled status of light and lifeˆ, will attain the growth limit for the present universeˆ age. But beyond doubt, the next age, the age of the first outer spaceˆˆ level, will release the superuniversesˆ from the destinyˆ limitations of the present age. Repletion is continually being superimposed upon completion.

106:0.19 These are some of the limitations which we encounter in attempting to present a unified concept of the cosmic growth of things, meanings, and values and of their synthesis on ever-ascending levels of reality.

1. Primary Association of Finiteˆ Functionals

106:1.1 The primary or spiritˆ-origin phases of finiteˆ reality find immediate expression on creature levels as perfectˆ personalities and on universeˆ levels as the perfectˆ Havonaˆ creation. Even experientialˆ Deityˆ is thus expressed in the spiritˆ person of  Godˆ the Supremeˆˆ in Havonaˆ. But the secondary, evolutionaryˆ, time-and-matter-conditioned phases of the finiteˆ become cosmically integrated only as a result of growth and attainment. Eventually all secondary or perfectˆing finitesˆ are to attain a level equal to that of primary perfectˆion, but such destinyˆ is subject to a time delay, a constitutive superuniverseˆ qualification which is not genetically found in the central creation. (We know of the existence of tertiary finitesˆ, but the technique of their integration is as yet unrevealed.)

106:1.2 This superuniverseˆ time lag, this obstacle to perfectˆion attainment, provides for creature participation in evolutionaryˆ growth. It thus makes it possible for the creature to enter into partnership with the Creatorˆ in the evolution of that selfsame creature. And during these times of expanding growth the incomplete is correlated with the perfectˆ through the ministry of  Godˆ the Sevenfoldˆˆ.

106:1.3  Godˆ the Sevenfoldˆˆ signifies the recognition by Paradiseˆ Deityˆ of the barriers of time in the evolutionaryˆ universesˆ of spaceˆ. No matter how remote from Paradiseˆ, how deep in spaceˆ, a material survival personalityˆ may take origin,  Godˆ the Sevenfoldˆˆ will be found there present and engaged in the loving and merciful ministry of truth, beauty, and goodness to such an incomplete, struggling, and evolutionaryˆ creature. The divinityˆ ministry of the Sevenfoldˆ reaches inward through the  Eternalˆ Sonˆ to the  Paradiseˆ Fatherˆ and outward through the Ancients of Daysˆ to the universeˆ Fathers — the  Creatorˆ Sonsˆ.

106:1.4 Man, being personal and ascendingˆ by spiritˆual progression, finds the personal and spiritˆual divinityˆ of the Sevenfoldˆ Deityˆ; but there are other phases of the Sevenfoldˆ which are not concerned with the progression of personalityˆ. The divinityˆ aspects of this Deityˆ grouping are at present integrated in the liaison between the Seven Master Spiritsˆ and the Conjoint Actorˆ, but they are destined to be eternallˆy unified in the emerging personalityˆ of the  Supremeˆ Beingˆ. The other phases of the Sevenfoldˆ Deityˆ are variously integrated in the present universeˆ age, but all are likewise destined to be unified in the Supremeˆ. The Sevenfoldˆ, in all phases, is the source of the relative unity of the functional reality of the present grand universeˆˆ.

2. Secondary Supremeˆ Finiteˆ Integration

106:2.1 As  Godˆ the Sevenfoldˆˆ functionally co-ordinates finiteˆ evolution, so does the  Supremeˆ Beingˆ eventually synthesize destinyˆ attainment. The  Supremeˆ Beingˆ is the deityˆ culmination of grand universeˆˆ evolution — physical evolution around a spiritˆ nucleus and eventual dominance of the spiritˆ nucleus over the encircling and whirling domains of physical evolution. And all of this takes place in accordance with the mandates of personality: Paradiseˆ personalityˆ in the highest sense, Creatorˆ personalityˆ in the universeˆ sense, mortalˆ personalityˆ in the human sense, Supremeˆ personalityˆ in the culminating or experientialˆ totaling sense.

106:2.2 The concept of the Supremeˆ must provide for the differential recognition of spiritˆ person, evolutionaryˆ powerˆ, and  powerˆ-personality synthesisˆ — the unification of evolutionaryˆ powerˆ with, and its dominance by, spiritˆ personalityˆ.

106:2.3 Spiritˆ, in the last analysis, comes from Paradiseˆ through Havonaˆ. Energyˆ-matter seemingly evolves in the depths of spaceˆ and is organized as powerˆ by the children of the Infinite Spiritˆˆ in conjunction with the  Creatorˆ Sonsˆ of Godˆ. And all of this is experientialˆ; it is a transaction in time and spaceˆ involving a wide range of living beings including even Creatorˆ divinities and evolutionaryˆ creatures. The powerˆ mastery of the Creatorˆ divinities in the grand universeˆˆ slowly expands to encompass the evolutionaryˆ settling and stabilizing of the time-space creations, and this is the flowering of the experientialˆ powerˆ of  Godˆ the Sevenfoldˆˆ. It encompasses the whole gamut of divinityˆ attainment in time and spaceˆ from the Adjusterˆ bestowalsˆ of the Universal Fatherˆ to the life bestowalsˆ of the Paradiseˆ Sons. This is earned powerˆ, demonstrated powerˆ, experientialˆ powerˆ; it stands in contrast to the eternityˆ powerˆ, the unfathomable powerˆ, the existentialˆ powerˆ of the  Paradiseˆ Deitiesˆ.

106:2.4 This experientialˆ powerˆ arising out of the divinityˆ achievements of  Godˆ the Sevenfoldˆˆ itself manifests the cohesive qualities of divinityˆ by synthesizing — totalizingˆ — as the almightyˆ powerˆ of the attained experientialˆ mastery of the evolving creations. And this almightyˆ powerˆ in turn finds spiritˆ-personality cohesion on the pilot sphere of the outer belt of Havonaˆ worlds in union with the spiritˆ personalityˆ of the Havonaˆ presence of  Godˆ the Supremeˆˆ. Thus does experientialˆ Deityˆ culminate the long evolutionaryˆ struggle by investing the powerˆ product of time and spaceˆ with the spiritˆ presence and divineˆ personalityˆ resident in the central creation.

106:2.5 Thus does the  Supremeˆ Beingˆ eventually attain to the embrace of all of everything evolving in time and spaceˆ while investing these qualities with spiritˆ personalityˆ. Since creatures, even mortalsˆ, are personalityˆ participants in this majestic transaction, so do they certainly attain the capacity to know the Supremeˆ and to perceive the Supremeˆ as true children of such an evolutionaryˆ Deityˆ.

106:2.6 Michael of Nebadonˆˆ is like the  Paradiseˆ Fatherˆ because he shares his Paradiseˆ perfectˆion; so will evolutionaryˆ mortalsˆ sometime attain to kinship with the experientialˆ Supremeˆ, for they will truly share his evolutionaryˆ perfectˆion.

106:2.7  Godˆ the Supremeˆˆ is experientialˆ; therefore is he completely experiencible. The existentialˆ realities of the seven Absolutesˆ are not perceivable by the technique of experience; only the  personalityˆ realities of the Father, Son, and Spiritˆ can be grasped by the personalityˆ of the finiteˆ creature in the prayer-worship attitude.

106:2.8 Within the completed  powerˆ-personality synthesisˆ of the  Supremeˆ Beingˆ there will be associated all of the absoluteness of the several triodities which could be so associated, and this majestic personalityˆ of evolution will be experientiallˆy attainable and understandable by all finiteˆ personalities. When ascendersˆ attain the postulated seventh stage of spiritˆ existence, they will therein experience the realization of a new meaning-valueˆ of the absoluteness and infinity of the triodities as such is revealed on subabsoluteˆ levels in the  Supremeˆ Beingˆ, who is experiencible. But the attainment of these stages of maximum development will probably await the co-ordinate settling of the entire grand universeˆˆ in light and lifeˆ.

3. Transcendentalˆ Tertiary Reality Association

106:3.1 The absoniteˆ architects eventuateˆ the plan; the  Supremeˆ Creatorsˆ bring it into existence; the  Supremeˆ Beingˆ will consummate its fullness as it was time created by the  Supremeˆ Creatorsˆ, and as it was spaceˆ forecast by the Master Architects.

106:3.2 During the present universeˆ age the administrative co-ordination of the master universeˆˆ is the function of the Architects of the Master Universeˆˆˆ. But the appearance of the  Almightyˆ Supremeˆˆ at the termination of the present universeˆ age will signify that the evolutionaryˆ finiteˆ has attained the first stage of experientialˆ destinyˆ. This happening will certainly lead to the completed function of the first experientialˆ Trinityˆ — the union of the  Supremeˆ Creatorsˆ, the  Supremeˆ Beingˆ, and the Architects of the Master Universeˆˆˆ. This Trinityˆ is destined to effect the further evolutionaryˆ integration of the master creation.

106:3.3 The Paradiseˆ Trinityˆ is truly one of infinity, and no Trinityˆ can possibly be infinite that does not include this original Trinityˆ. But the original Trinityˆ is an eventuality of the exclusive association of absoluteˆ Deities; subabsoluteˆ beings had nothing to do with this primal association. The subsequently appearing and experientialˆ Trinities embrace the contributions of even creature personalities. Certainly this is true of the  Trinityˆ Ultimateˆˆ, wherein the very presence of the Master  Creatorˆ Sonsˆ among the  Supremeˆ Creatorˆˆ members thereof betokens the concomitant presence of actualˆ and bona fide creature experience within this Trinityˆ association.

106:3.4 The first experientialˆ Trinityˆ provides for group attainment of ultimateˆ eventualities. Group associations are enabled to anticipate, even to transcend, individual capacities; and this is true even beyond the finiteˆ level. In the ages to come, after the seven superuniversesˆ have been settled in light and lifeˆ, the Corps of the Finalityˆ will doubtless be promulgating the purposes of the  Paradiseˆ Deitiesˆ as they are dictated by the  Trinityˆ Ultimateˆˆ, and as they are powerˆ-personality unified in the  Supremeˆ Beingˆ.

106:3.5 Throughout all the gigantic universeˆ developments of past and future eternityˆ, we detect the expansion of the comprehensible elements of the Universal Fatherˆ. As the I AM, we philosophically postulate his permeation of total infinity, but no creature is able experientiallˆy to encompass such a postulate. As the universesˆ expand, and as gravityˆ and love reach out into time-organizing spaceˆ, we are able to understand more and more of the First Source and Centerˆ. We observe gravityˆ action penetrating the spaceˆ presence of the Unqualified Absoluteˆˆ, and we detect spiritˆ creatures evolving and expanding within the divinityˆ presence of the  Deityˆ Absoluteˆˆ while both cosmic and spiritˆ evolution are by mindˆ and experience unifying on finiteˆ deityˆ levels as the  Supremeˆ Beingˆ and are co-ordinating on transcendentalˆ levels as the  Trinityˆ Ultimateˆˆ.

4. Ultimateˆ Quartanˆ Integration

106:4.1 The Paradiseˆ Trinityˆ certainly co-ordinates in the ultimateˆ sense but functions in this respect as a self-qualified absoluteˆ; the experientialˆ  Trinityˆ Ultimateˆˆ co-ordinates the transcendentalˆ as a transcendentalˆ. In the eternalˆ future this experientialˆ Trinityˆ will, through augmenting unity, further activate the eventuatingˆ presence of Ultimateˆ Deityˆ.

106:4.2 While the  Trinityˆ Ultimateˆˆ is destined to co-ordinate the master creation, Godˆ the Ultimateˆ is the transcendentalˆ powerˆ-personalization of the directionization of the entire master universeˆˆ. The completed eventuationˆ of the Ultimateˆ implies the completion of the master creation and connotes the full emergence of this transcendentalˆ Deityˆ.

106:4.3 What changes will be inaugurated by the full emergence of the Ultimateˆ we do not know. But as the Supremeˆ is now spiritˆually and personally present in Havonaˆ, so also is the Ultimateˆ there present but in the absoniteˆ and superpersonalˆ sense. And you have been informed of the existence of the Qualified Vicegerentsˆ of the Ultimateˆˆ, though you have not been informed of their present whereabouts or function.

106:4.4 But irrespective of the administrative repercussions attendant upon the emergence of Ultimateˆ Deityˆ, the personal values of his transcendentalˆ divinityˆ will be experiencible by all personalities who have been participants in the actualˆization of this Deityˆ level. Transcendenceˆ of the finiteˆ can lead only to ultimateˆ attainment. Godˆ the Ultimateˆ exists in transcendenceˆ of time and spaceˆ but is nonetheless subabsoluteˆ notwithstanding inherent capacity for functional association with absolutesˆ.

5. Coabsoluteˆ or Fifth-Phase Association

106:5.1 The Ultimateˆ is the apex of transcendentalˆ reality even as the Supremeˆ is the capstone of evolutionaryˆ-experiential reality. And the actualˆ emergence of these two experientialˆ Deities lays the foundation for the second experientialˆ Trinityˆ. This is the Trinityˆ Absoluteˆ, the union of  Godˆ the Supremeˆˆ, Godˆ the Ultimateˆ, and the unrevealed  Consummator of Universeˆ Destinyˆˆˆ. And this Trinityˆ has theoretical capacity to activate the  Absolutesˆ of potentialityˆˆ — Deityˆ, Universal, and Unqualified. But the completed formation of this Trinityˆ Absoluteˆ could take place only after the completed evolution of the entire master universeˆˆ, from Havonaˆ to the fourth and outermost spaceˆ level.

106:5.2 It should be made clear that these experientialˆ Trinities are correlative, not only of the personalityˆ qualities of experientialˆ Divinityˆ, but also of all the other-than-personal qualities which characterize their attained  Deityˆ unityˆ. While this presentation deals primarily with the personal phases of the unification of the cosmos, it is nonetheless true that the impersonal aspects of the  universeˆ of universesˆ are likewise destined to undergo unification as is illustrated by the  powerˆ-personality synthesisˆ now going on in connection with the evolution of the  Supremeˆ Beingˆ. The spiritˆ-personal qualities of the Supremeˆ are inseparable from the powerˆ prerogatives of the Almightyˆ, and both are complemented by the unknown potential of  Supremeˆ mindˆ. Neither can Godˆ the Ultimateˆ as a person be considered apart from the other-than-personal aspects of Ultimateˆ Deityˆ. And on the absoluteˆ level the Deityˆ and the Unqualified Absolutesˆ are inseparable and indistinguishable in the presence of the Universal Absoluteˆˆ.

106:5.3 Trinities are, in and of themselves, not personal, but neither do they contravene personalityˆ. Rather do they encompass it and correlate it, in a collective sense, with impersonal functions. Trinities are, then, always  deityˆ reality but never  personalityˆ reality. The personalityˆ aspects of a trinityˆ are inherent in its individual members, and as individual persons they are not that trinityˆ. Only as a collective are they trinityˆ; that is trinityˆ. But always is trinityˆ inclusive of all encompassed deityˆ; trinityˆ is  deityˆ unityˆ.

106:5.4 The three AbsolutesˆDeityˆ, Universal, and Unqualified — are not trinityˆ, for all are not deityˆ. Only the deified can become trinityˆ; all other associations are triunitiesˆ or triodities.

6. Absoluteˆ or Sixth-Phase Integration

106:6.1 The present potential of the master universeˆˆ is hardly absoluteˆ, though it may well be near-ultimate, and we deem it impossible to achieve the full revelation of absoluteˆ meaning-valuesˆ within the scope of a subabsoluteˆ cosmos. We therefore encounter considerable difficulty in attempting to conceive of a total expression of the limitless possibilities of the three Absolutesˆ or even in attempting to visualize the experientialˆ personalization of  Godˆ the Absoluteˆˆ on the now impersonal level of the  Deityˆ Absoluteˆˆ.

106:6.2 The spaceˆ-stage of the master universeˆˆ seems to be adequate for the actualˆization of the  Supremeˆ Beingˆ, for the formation and full function of the  Trinityˆ Ultimateˆˆ, for the eventuationˆ of Godˆ the Ultimateˆ, and even for the inception of the Trinityˆ Absoluteˆ. But our concepts regarding the full function of this second experientialˆ Trinityˆ seem to imply something beyond even the wide-spreading master universeˆˆ.

106:6.3 If we assume a cosmos-infinite — some illimitable cosmos on beyond the master universeˆˆ — and if we conceive that the final developments of the Absoluteˆ Trinityˆ will take place out on such a superultimateˆ stage of action, then it becomes possible to conjecture that the completed function of the Trinityˆ Absoluteˆ will achieve final expression in the creations of infinity and will consummate the absoluteˆ actualˆization of all potentials. The integration and association of ever-enlarging segments of reality will approach absoluteness of status proportional to the inclusion of all reality within the segments thus associated.

106:6.4 Stated otherwise: The Trinityˆ Absoluteˆ, as its name implies, is really absoluteˆ in total function. We do not know how an absoluteˆ function can achieve total expression on a qualified, limited, or otherwise restricted basis. Hence we must assume that any such totality function will be unconditioned (in potential). And it would also appear that the unconditioned would also be unlimited, at least from a qualitative standpoint, though we are not so sure regarding quantitative relationships.

106:6.5 Of this, however, we are certain: While the existentialˆ Paradiseˆ Trinityˆ is infinite, and while the experientialˆ  Trinityˆ Ultimateˆˆ is subinfinite, the Trinityˆ Absoluteˆ is not so easy to classify. Though experientialˆ in genesis and constitution, it definitely impinges upon the existentialˆ  Absolutesˆ of potentialityˆˆ.

106:6.6 While it is hardly profitable for the human mindˆ to seek to grasp such faraway and superhumanˆ concepts, we would suggest that the eternityˆ action of the Trinityˆ Absoluteˆ may be thought of as culminating in some kind of experientialˆization of the  Absolutesˆ of potentialityˆˆ. This would appear to be a reasonable conclusion with respect to the Universal Absoluteˆˆ, if not the Unqualified Absoluteˆˆ; at least we know that the Universal Absoluteˆˆ is not only static and potential but also associative in the total Deityˆ sense of those words. But in regard to the conceivable values of divinityˆ and personalityˆ, these conjectured happenings imply the personalization of the  Deityˆ Absoluteˆˆ and the appearance of those superpersonalˆ values and those ultrapersonalˆ meanings inherent in the personalityˆ completion of  Godˆ the Absoluteˆˆ — the third and last of the experientialˆ Deities.

7. Finality of Destinyˆ

106:7.1 Some of the difficulties in forming concepts of infinite reality integration are inherent in the fact that all such ideas embrace something of the finality of universal development, some kind of an experientialˆ realization of all that could ever be. And it is inconceivable that quantitative infinity could ever be completely realized in finality. Always there must remain unexplored possibilities in the three potential Absolutesˆ which no quantity of experientialˆ development could ever exhaust. Eternityˆ itself, though absoluteˆ, is not more than absoluteˆ.

106:7.2 Even a tentative concept of final integration is inseparable from the fruitions of unqualified eternityˆ and is, therefore, practically nonrealizable at any conceivable future time.

106:7.3 Destinyˆ is established by the volitionalˆ act of the Deities who constitute the Paradiseˆ Trinityˆ; destinyˆ is established in the vastness of the three great potentials whose absoluteness encompasses the possibilities of all future development; destinyˆ is probably consummated by the act of the  Consummator of Universeˆ Destinyˆˆˆ, and this act is probably involved with the Supremeˆ and the Ultimateˆ in the Trinityˆ Absoluteˆ. Any experientialˆ destinyˆ can be at least partially comprehended by experiencing creatures; but a destinyˆ which impinges on infinite existentialsˆ is hardly comprehensible. Finality destinyˆ is an existentialˆ-experiential attainment which appears to involve the  Deityˆ Absoluteˆˆ. But the  Deityˆ Absoluteˆˆ stands in eternityˆ relationship with the Unqualified Absoluteˆˆ by virtue of the Universal Absoluteˆˆ. And these three Absolutesˆ, experientialˆ in possibility, are actuallˆy existentialˆ and more, being limitless, timelessˆ,  spacelˆessˆ, boundless, and measureless — truly infinite.

106:7.4 The improbability of goal attainment does not, however, prevent philosophical theorizing about such hypothetical destinies. The actualˆization of the  Deityˆ Absoluteˆˆ as an attainable absoluteˆ Godˆ may be practically impossible of realization; nevertheless, such a finality fruition remains a theoretical possibility. The involvement of the Unqualified Absoluteˆˆ in some inconceivable cosmos-infinite may be measurelessly remote in the futurity of endless eternityˆ, but such a hypothesis is nonetheless valid. Mortalsˆ, morontians, spiritsˆ, finalitersˆ, Transcendentalersˆ, and others, together with the universesˆ themselves and all other phases of reality, certainly do have a potentially final destinyˆ that is absoluteˆ in value; but we doubt that any being or universeˆ will ever completely attain all of the aspects of such a destinyˆ.

106:7.5 No matter how much you may grow in Father comprehension, your mindˆ will always be staggered by the unrevealed infinity of the Father-I AM, the unexplored vastness of which will always remain unfathomable and incomprehensible throughout all the cycles of eternityˆ. No matter how much of Godˆ you may attain, there will always remain much more of him, the existence of which you will not even suspect. And we believe that this is just as true on transcendentalˆ levels as it is in the domains of finiteˆ existence. The quest for Godˆ is endless!

106:7.6 Such inability to attain Godˆ in a final sense should in no manner discourage universeˆ creatures; indeed, you can and do attain Deityˆ levels of the Sevenfoldˆ, the Supremeˆ, and the Ultimateˆ, which mean to you what the infinite realization of  Godˆ the Fatherˆ means to the  Eternalˆ Sonˆ and to the Conjoint Actorˆ in their absoluteˆ status of eternityˆ existence. Far from harassing the creature, the infinity of Godˆ should be the supremeˆ assurance that throughout all endless futurity an ascendingˆ personalityˆ will have before him the possibilities of personalityˆ development and Deityˆ association which even eternityˆ will neither exhaust nor terminate.

106:7.7 To finiteˆ creatures of the grand universeˆˆ the concept of the master universeˆˆ seems to be well-nigh infinite, but doubtless the absoniteˆ architects thereof perceive its relatedness to future and unimagined developments within the unending I AM. Even spaceˆ itself is but an ultimateˆ condition, a condition of qualification within the relative absoluteness of the quiet zones of midspaceˆ.

106:7.8 At the inconceivably distant future eternityˆ moment of the final completion of the entire master universeˆˆ, no doubt we will all look back upon its entire history as only the beginning, simply the creation of certain finiteˆ and transcendentalˆ foundations for even greater and more enthralling metamorphoses in uncharted infinity. At such a future eternityˆ moment the master universeˆˆ will still seem youthful; indeed, it will be always young in the face of the limitless possibilities of never-ending eternityˆ.

106:7.9 The improbability of infinite destinyˆ attainment does not in the least prevent the entertainment of ideas about such destinyˆ, and we do not hesitate to say that, if the three absoluteˆ potentials could ever become completely actualˆized, it would be possible to conceive of the final integration of total reality. This developmental realization is predicated on the completed actualˆization of the Unqualified, Universal, and  Deityˆ Absolutesˆ, the three potentialities whose union constitutes the latency of the I AM, the suspended realities of eternityˆ, the abeyant possibilities of all futurity, and more.

106:7.10 Such eventualities are rather remote to say the least; nevertheless, in the mechanisms, personalities, and associations of the three Trinities we believe we detect the theoretical possibility of the reuniting of the seven absoluteˆ phases of the Father-I AM. And this brings us face to face with the concept of the threefoldˆ Trinityˆ encompassing the Paradiseˆ Trinityˆ of existentialˆ status and the two subsequently appearing Trinities of experientialˆ nature and origin.

8. The Trinityˆ of Trinities

106:8.1 The nature of the Trinityˆ of Trinities is difficult to portray to the human mind; it is the actualˆ summation of the entirety of experientialˆ infinity as such is manifested in a theoretical infinity of eternityˆ realization. In the Trinityˆ of Trinities the experientialˆ infinite attains to identity with the existentialˆ infinite, and both are as one in the pre-experientialˆ, pre-existential I AM. The Trinityˆ of Trinities is the final expression of all that is implied in the fifteen triunitiesˆ and associated triodities. Finalitiesˆ are difficult for relative beings to comprehend, be they existentialˆ or experientialˆ; therefore must they always be presented as relativities.

106:8.2 The Trinityˆ of Trinities exists in several phases. It contains possibilities, probabilities, and inevitabilities that stagger the imaginations of beings far above the human level. It has implications that are probably unsuspected by the celestialˆ philosophers, for its implications are in the triunitiesˆ, and the triunitiesˆ are, in the last analysis, unfathomable.

106:8.3 There are a number of ways in which the Trinityˆ of Trinities can be portrayed. We elect to present the three-level concept, which is as follows:

106:8.4 1. The level of the three Trinities.

106:8.5 2. The level of experientialˆ Deityˆ.

106:8.6 3. The level of the I AM.

106:8.7 These are levels of increasing unification. Actuallˆy the Trinityˆ of Trinities is the first level, while the second and third levels are unification-derivatives of the first.

106:8.8 THE FIRST LEVEL: On this initial level of association it is believed that the three Trinities function as perfectlˆy synchronized, though distinct, groupings of Deityˆ personalities.

106:8.9 1. The Paradiseˆ Trinityˆ, the association of the three  Paradiseˆ Deitiesˆ — Father, Son, and Spiritˆ. It should be remembered that the Paradiseˆ Trinityˆ implies a threefoldˆ function — an absoluteˆ function, a transcendentalˆ function (Trinityˆ of Ultimacyˆ), and a finiteˆ function (Trinityˆ of Supremacyˆ). The Paradiseˆ Trinityˆ is any and all of these at any and all times.

106:8.10 2. The Ultimateˆ Trinityˆ. This is the deityˆ association of the  Supremeˆ Creatorsˆ,  Godˆ the Supremeˆˆ, and the Architects of the Master Universeˆˆˆ. While this is an adequate presentation of the divinityˆ aspects of this Trinityˆ, it should be recorded that there are other phases of this Trinityˆ, which, however, appear to be perfectlˆy co-ordinating with the divinityˆ aspects.

106:8.11 3. The Absoluteˆ Trinityˆ. This is the grouping of  Godˆ the Supremeˆˆ, Godˆ the Ultimateˆ, and the  Consummator of Universeˆ Destinyˆˆˆ in regard to all divinityˆ values. Certain other phases of this triune grouping have to do with other-than-divinity values in the expanding cosmos. But these are unifying with the divinityˆ phases just as the powerˆ and the personalityˆ aspects of the experientialˆ Deities are now in process of experientialˆ synthesis.

106:8.12 The association of these three Trinities in the Trinityˆ of Trinities provides for a possible unlimited integration of reality. This grouping contains causes, intermediates, and finals; inceptors, realizers, and consummators; beginnings, existences, and destinies. The Father-Son partnership has become Son-Spirit and then Spiritˆ-Supreme and on to  Supremeˆ-Ultimateˆ and  Ultimateˆ-Absoluteˆ, even to Absoluteˆ and Father-Infinite — the completion of the cycle of reality. Likewise, in other phases not so immediately concerned with divinityˆ and personalityˆ, does the First Great Source and Center self-realize the limitlessness of reality around the circle of eternityˆˆ, from the absoluteness of self-existence, through the endlessness of self-revelation, to the finality of self-realization — from the absoluteˆ of existentialsˆ to the finality of experientialsˆ.

106:8.13 THE SECOND LEVEL: The co-ordination of the three Trinities inevitably involves the associative union of the experientialˆ Deities, who are genetically associated with these Trinities. The nature of this second level has been sometimes presented as:

106:8.14 1. The Supremeˆ. This is the deityˆ consequence of the unity of the Paradiseˆ Trinityˆ in experientialˆ liaison with the Creatorˆ-Creative children of the  Paradiseˆ Deitiesˆ. The Supremeˆ is the deityˆ embodiment of the completion of the first stage of finiteˆ evolution.

106:8.15 2. The Ultimateˆ. This is the deityˆ consequence of the eventuated unity of the second Trinityˆ, the transcendentalˆ and absoniteˆ personification of divinityˆ. The Ultimateˆ consists in a variably regarded unity of many qualities, and the human conception thereof would do well to include at least those phases of ultimacyˆ which are control directing, personally experiencible, and tensionally unifying, but there are many other unrevealed aspects of the eventuated Deityˆ. While the Ultimateˆ and the Supremeˆ are comparable, they are not identical, neither is the Ultimateˆ merely an amplification of the Supremeˆ.

106:8.16 3. The Absoluteˆ. There are many theories held as to the character of the third member of the second level of the Trinityˆ of Trinities.  Godˆ the Absoluteˆˆ is undoubtedly involved in this association as the personalityˆ consequence of the final function of the Trinityˆ Absoluteˆ, yet the  Deityˆ Absoluteˆˆ is an existentialˆ reality of eternityˆ status.

106:8.17 The concept difficulty regarding this third member is inherent in the fact that the presupposition of such a membership really implies just one Absoluteˆ. Theoretically, if such an event could take place, we should witness the  experientialˆ unification of the three Absolutesˆ as one. And we are taught that, in infinity and  existentiallˆy, there is one Absoluteˆ. While it is least clear as to who this third member can be, it is often postulated that such may consist of the Deityˆ, Universal, and Unqualified Absolutesˆ in some form of unimagined liaison and cosmic manifestation. Certainly, the Trinityˆ of Trinities could hardly attain to complete function short of the full unification of the three Absolutesˆ, and the three Absolutesˆ can hardly be unified short of the complete realization of all infinite potentials.

106:8.18 It will probably represent a minimum distortion of truth if the third member of the Trinityˆ of Trinities is conceived as the Universal Absoluteˆˆ, provided this conception envisions the Universal not only as static and potential but also as associative. But we still do not perceive the relationship to the creative and evolutionalˆ aspects of the function of total Deityˆ.

106:8.19 Though a completed concept of the Trinityˆ of Trinities is difficult to form, a qualified concept is not so difficult. If the second level of the Trinityˆ of Trinities is conceived as essentially personal, it becomes quite possible to postulate the union of  Godˆ the Supremeˆˆ, Godˆ the Ultimateˆ, and  Godˆ the Absoluteˆˆ as the personal repercussion of the union of the personal Trinities who are ancestral to these experientialˆ Deities. We venture the opinion that these three experientialˆ Deities will certainly unify on the second level as the direct consequence of the growing unity of their ancestral and causative Trinities who constitute the first level.

106:8.20 The first level consists of three Trinities; the second level exists as the personalityˆ association of experientialˆ-evolved, experientialˆ-eventuated, and experientialˆ-existential Deityˆ personalities. And regardless of any conceptual difficulty in understanding the complete Trinityˆ of Trinities, the personal association of these three Deities on the second level has become manifest to our own universeˆ age in the phenomenon of the deitization of Majestonˆ, who was actualˆized on this second level by the  Deityˆ Absoluteˆˆ, acting through the Ultimateˆ and in response to the initial creative mandate of the  Supremeˆ Beingˆ.

106:8.21 THE THIRD LEVEL: In an unqualified hypothesis of the second level of the Trinityˆ of Trinities, there is embraced the correlation of every phase of every kind of reality that is, or was, or could be in the entirety of infinity. The  Supremeˆ Beingˆ is not only spiritˆ but also mindˆ and powerˆ and experience. The Ultimateˆ is all this and much more, while, in the conjoined concept of the oneness of the Deityˆ, Universal, and Unqualified Absolutesˆ, there is included the absoluteˆ finality of all reality realization.

106:8.22 In the union of the Supremeˆ, Ultimateˆ, and the complete Absoluteˆ, there could occur the functional reassembly of those aspects of infinity which were originally segmentalized by the I AM, and which resulted in the appearance of the Seven Absolutesˆ of Infinity. Though the universeˆ philosophers deem this to be a most remote probability, still, we often ask this question: If the second level of the Trinityˆ of Trinities could ever achieve trinityˆ unity, what then would transpire as a consequence of such  deityˆ unityˆ? We do not know, but we are confident that it would lead directly to the realization of the I AM as an experientialˆ attainable. From the standpoint of personal beings it could mean that the unknowable I AM had become experiencible as the Father-Infinite. What these absoluteˆ destinies might mean from a nonpersonal standpoint is another matter and one which only eternityˆ could possibly clarify. But as we view these remote eventualities as personal creatures, we deduce that the final destinyˆ of all personalities is the final knowing of the Universal Fatherˆ of these selfsame personalities.

106:8.23 As we philosophically conceive of the I AM in past eternityˆ, he is alone, there is none beside him. Looking forward into future eternityˆ, we do not see that the I AM could possibly change as an existentialˆ, but we are inclined to forecast a vast experientialˆ difference. Such a concept of the I AM implies full self-realization — it embraces that limitless galaxy of personalities who have become volitionalˆ participants in the self-revelation of the I AM, and who will remain eternallˆy as absoluteˆ volitionalˆ parts of the totality of infinity, final sons of the absoluteˆ Father.

9. Existentialˆ Infinite Unification

106:9.1 In the concept of the Trinityˆ of Trinities we postulate the possible experientialˆ unification of limitless reality, and we sometimes theorize that all this may happen in the utter remoteness of far-distant eternityˆ. But there is nonetheless an actualˆ and present unification of infinity in this very age as in all past and future universeˆ ages; such unification is existentialˆ in the Paradiseˆ Trinityˆ. Infinity unification as an experientialˆ reality is unthinkably remote, but an unqualified unityˆ of infinity now dominates the present moment of universeˆ existence and unites the divergencies of all reality with an existentialˆ majesty that is  absoluteˆ.

106:9.2 When finiteˆ creatures attempt to conceive of infinite unification on the finality levels of consummated eternityˆ, they are face to face with intellect limitations inherent in their finiteˆ existences. Time, spaceˆ, and experience constitute barriers to creature concept; and yet, without time, apart from spaceˆ, and except for experience, no creature could achieve even a limited comprehension of universeˆ reality. Without time sensitivity, no evolutionaryˆ creature could possibly perceive the relations of sequence. Without spaceˆ perception, no creature could fathom the relations of simultaneityˆ. Without experience, no evolutionaryˆ creature could even exist; only the Seven Absolutesˆ of Infinity really transcend experience, and even these may be experientialˆ in certain phases.

106:9.3 Time, spaceˆ, and experience are man’s greatest aids to relative reality perception and yet his most formidable obstacles to complete reality perception. Mortalsˆ and many other universeˆ creatures find it necessary to think of potentials as being actualˆized in spaceˆ and evolving to fruition in time, but this entire process is a time-space phenomenon which does not actuallˆy take place on Paradiseˆ and in eternityˆ. On the absoluteˆ level there is neither time nor spaceˆ; all potentials may be there perceived as actualsˆ.

106:9.4 The concept of the unification of all reality, be it in this or any other universeˆ age, is basically twofold: existentialˆ and experientialˆ. Such a unity is in process of experientialˆ realization in the Trinityˆ of Trinities, but the degree of the apparent actualˆization of this threefoldˆ Trinityˆ is directly proportional to the disappearance of the qualifications and imperfections of reality in the cosmos. But total integration of reality is unqualifiedlyˆ and eternallˆy and existentiallˆy present in the Paradiseˆ Trinityˆ, within which, at this very universeˆ moment, infinite reality is absolutelˆy unified.

106:9.5 The paradox created by the experientialˆ and the existentialˆ viewpoints is inevitable and is predicated in part on the fact that the Paradiseˆ Trinityˆ and the Trinityˆ of Trinities are each an eternityˆ relationship which mortalsˆ can only perceive as a time-space relativity. The human concept of the gradual experientialˆ actualˆization of the Trinityˆ of Trinities — the time viewpoint — must be supplemented by the additional postulate that this is already a factualization — the eternityˆ viewpoint. But how can these two viewpoints be reconciled? To finiteˆ mortalsˆ we suggest the acceptance of the truth that the Paradiseˆ Trinityˆ is the existentialˆ unification of infinity, and that the inability to detect the actualˆ presence and completed manifestation of the experientialˆ Trinityˆ of Trinities is in part due to reciprocal distortion because of:

106:9.6 1. The limited human viewpoint, the inability to grasp the concept of unqualified eternityˆ.

106:9.7 2. The imperfect human status, the remoteness from the absoluteˆ level of experientialsˆ.

106:9.8 3. The purpose of human existence, the fact that mankind is designed to evolve by the technique of experience and, therefore, must be inherently and constitutively dependent on experience. Only an Absoluteˆ can be both existentialˆ and experientialˆ.

106:9.9 The Universal Fatherˆ in the Paradiseˆ Trinityˆ is the I AM of the Trinityˆ of Trinities, and the failure to experience the Father as infinite is due to finiteˆ limitations. The concept of the  existentialˆ, solitary, pre-Trinityˆ nonattainable I AM and the postulate of the  experientialˆ post-Trinity of Trinities and attainable I AM are one and the same hypothesis; no actualˆ change has taken place in the Infinite; all apparent developments are due to increased capacities for reality reception and cosmic appreciation.

106:9.10 The I AM, in the final analysis, must exist before all existentialsˆ and after all experientialsˆ. While these ideas may not clarify the paradoxes of eternityˆ and infinity in the human mindˆ, they should at least stimulate such finiteˆ intellects to grapple anew with these never-ending problems, problems which will continue to intrigue you on Salvingtonˆ and later as finalitersˆ and on throughout the unending future of your eternalˆ careers in the wide-spreading universesˆ.

106:9.11 Sooner or later all universeˆ personalities begin to realize that the final quest of eternityˆ is the endless exploration of infinity, the never-ending voyage of discovery into the absoluteness of the First Source and Centerˆ. Sooner or later we all become aware that all creature growth is proportional to Father identification. We arrive at the understanding that living the will of Godˆ is the eternalˆ passport to the endless possibility of infinity itself. Mortalsˆ will sometime realize that success in the quest of the Infinite is directly proportional to the achievement of Fatherlikeness, and that in this universeˆ age the realities of the Father are revealed within the qualities of divinityˆ. And these qualities of divinityˆ are personally appropriated by universeˆ creatures in the experience of living divinelˆy, and to live divinelˆy means actuallˆy to live the will of Godˆ.

106:9.12 To material, evolutionaryˆ, finiteˆ creatures, a life predicated on the living of the Father’s will leads directly to the attainment of spiritˆ supremacyˆ in the personalityˆ arena and brings such creatures one step nearer the comprehension of the Father-Infinite. Such a Father life is one predicated on truth, sensitive to beauty, and dominated by goodness. Such a God-knowingˆ person is inwardly illuminated by worship and outwardly devoted to the wholehearted service of the universal brotherhood of all personalities, a service ministry which is filled with mercy and motivated by love, while all these life qualities are unified in the evolving personalityˆ on ever-ascending levels of cosmic wisdom, self-realization, God-finding, and Father worship.

106:9.13 [Presented by a Melchizedekˆ of Nebadonˆ.]