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==Author's Introductory Comments==

==Author's Introductory Comments==

''Creativity in time and space''. The Papers are a good deal more specific in the discussion of those creative techniques employed by the Corps of the Supreme Creators in the present universe age. These creators are working in time and space, and in the grand universe. They are the post-Havona creators. Concerning their methods, we are informed:

''Creativity in time and space''. The Papers are a good deal more specific in the discussion of those creative techniques employed by the Corps of the Supreme Creators in the present universe age. These creators are working in time and space, and in the grand universe. They are the post-Havona creators. Concerning their methods, we are informed:

Static potentials are activated by the Paradise Trinity. This causes the Deity Absolute to act upon the Unqualified Absolute and, at the same time, establishes destiny in the Universal Absolute. "Undifferentiated potentials" are thereupon transformed into "segregated and defined plans" by the Ultimacy of Deity. These plans perfectly anticipate the needs of the master universe and accordingly fall under the jurisdiction of the Master Architects. (1298,5-6) Finite beings are created out of the "potentiality of the Supreme" (1283, 2), which must constitute the final step in the maturation of potentials in the grand universe. (See Appendix VII., §2. The Maturation of Potentials.)

Static potentials are activated by the Paradise Trinity. This causes the Deity Absolute to act upon the Unqualified Absolute and, at the same time, establishes destiny in the Universal Absolute. "Undifferentiated potentials" are thereupon transformed into "segregated and defined plans" by the Ultimacy of Deity. These plans perfectly anticipate the needs of the master universe and accordingly fall under the jurisdiction of the Master Architects. (1298,5-6) Finite beings are created out of the "potentiality of the Supreme" (1283, 2), which must constitute the final step in the maturation of potentials in the grand universe. (See [[Appendix VII., §2. The Maturation of Potentials]].)

That which derives from ever-existent Deity is also ever-existent. It cannot be destroyed although it may be subjected to unlimited transformation. (468,5) Force Organizers cause space-force to evolve into energy; Power Directors transform energy into mass - this is the origin of the physical space bodies. The Morontia Power Supervisors similarly work in the morontia realms. Life Carriers catalyze the required revolutions in lifeless matter, which causes it to become alive. The Supreme Creators similarly operate upon the higher phases of divine energy and bring into existence the spirit, and other higher beings of the central, super-, and local universes.

That which derives from ever-existent Deity is also ever-existent. It cannot be destroyed although it may be subjected to unlimited transformation. (468,5) Force Organizers cause space-force to evolve into energy; Power Directors transform energy into mass - this is the origin of the physical space bodies. The Morontia Power Supervisors similarly work in the morontia realms. Life Carriers catalyze the required revolutions in lifeless matter, which causes it to become alive. The Supreme Creators similarly operate upon the higher phases of divine energy and bring into existence the spirit, and other higher beings of the central, super-, and local universes.

:(b) ''Reflective creativity''. On the capitol of each of the seven superuniverses there are stationed seven Reflective Spirits, and each one of them is reflective of only one of the Seven Master Spirits of Paradise; each of the Seven Master Spirits is thus reflectively represented. (200,5) Whenever one of the Master Spirits takes the initiative in the creation of 1000 Havona Servitals on Paradise (273,12), then one Reflective Spirit in each superuniverse (the one who is reflective of that particular Master Spirit) forthwith produces 1000 Universal Conciliators -1000 in each superuniverse, 7000 in all. (275,2)

:(b) ''Reflective creativity''. On the capitol of each of the seven superuniverses there are stationed seven Reflective Spirits, and each one of them is reflective of only one of the Seven Master Spirits of Paradise; each of the Seven Master Spirits is thus reflectively represented. (200,5) Whenever one of the Master Spirits takes the initiative in the creation of 1000 Havona Servitals on Paradise (273,12), then one Reflective Spirit in each superuniverse (the one who is reflective of that particular Master Spirit) forthwith produces 1000 Universal Conciliators -1000 in each superuniverse, 7000 in all. (275,2)

This is not a clear-cut volitional act of creation on the part of the Reflective Spirits. These high Spirits are quite capable of taking the initiative in creation, as they do in the creation of seconaphim. (307, 4) But, the creation of the Universal Conciliators seems to be a reflex response in the Reflective Spirits, inherent in the fact that it is the basic nature of each one of them to be reflective of some one of the Master Spirits. This transformative action is so perfectly reflective that the Conciliators are characterized by "fourth creatures," just as are the Havona Servitals, even though there is no (non-reflective) reason for this. (See Appendix VIII., §8-B; Spirit Dominance: Universe Conciliators)

This is not a clear-cut volitional act of creation on the part of the Reflective Spirits. These high Spirits are quite capable of taking the initiative in creation, as they do in the creation of seconaphim. (307, 4) But, the creation of the Universal Conciliators seems to be a reflex response in the Reflective Spirits, inherent in the fact that it is the basic nature of each one of them to be reflective of some one of the Master Spirits. This transformative action is so perfectly reflective that the Conciliators are characterized by "fourth creatures," just as are the Havona Servitals, even though there is no (non-reflective) reason for this. (See [[Appendix VIII., §8-B; Spirit Dominance: Universe Conciliators]])

Illusory examples of reflex creativity. There are certain other instances in which a transformative technique may seem to involve a reflex response of creativity, when such is probably not the case. For example:

Illusory examples of reflex creativity. There are certain other instances in which a transformative technique may seem to involve a reflex response of creativity, when such is probably not the case. For example:

We are informed (287,5) the Havona Circuit Spirits were created by the Master Spirits ". . . as a creative response ... to the emerging purpose of the Supreme Being . . ." We do not view this as a reflex response of creativity; it seems to be more on the order of a cooperative action. The Papers state (1272, 4) that the Master Spirits support the sovereignty of the Supreme and are, in turn, affected in their actions by his emerging purpose.

We are informed (287,5) the Havona Circuit Spirits were created by the Master Spirits ". . . as a creative response ... to the emerging purpose of the Supreme Being . . ." We do not view this as a reflex response of creativity; it seems to be more on the order of a cooperative action. The Papers state (1272, 4) that the Master Spirits support the sovereignty of the Supreme and are, in turn, affected in their actions by his emerging purpose.

Neither do we regard the creation of Majeston by the Supreme Being as an act which initiated a reflex response in the Deity Absolute. (200,3) This transaction appears to be a trinity function - the action of the Second Level of the Trinity of Trinities (1172,5), which we have sometimes designated the Third Experiential Trinity. (See Appendix XXIV; The Third Experiential Trinity)

Neither do we regard the creation of Majeston by the Supreme Being as an act which initiated a reflex response in the Deity Absolute. (200,3) This transaction appears to be a trinity function - the action of the Second Level of the Trinity of Trinities (1172,5), which we have sometimes designated the Third Experiential Trinity. (See [[Appendix XXIV; The Third Experiential Trinity]])

===§1-F. FOOTNOTE: CONCERNING PROCREATION===

===§1-F. FOOTNOTE: CONCERNING PROCREATION===

Borderline phenomena. So far, we have been considering three orders of beings that are undoubted procreating orders; they reproduce by sexual procreation; they are characterized by male and female. There are two other situations that are less clear, but still appear to fall within the general classification of procreation; these borderline transactions concern the origin of the secondary midwayers and the primary midwayers.

Borderline phenomena. So far, we have been considering three orders of beings that are undoubted procreating orders; they reproduce by sexual procreation; they are characterized by male and female. There are two other situations that are less clear, but still appear to fall within the general classification of procreation; these borderline transactions concern the origin of the secondary midwayers and the primary midwayers.

Secondary midwayers are the progeny of certain of the children of Adamson and Ratta. (See Appendix VIII, §8C; Physical Dominance: The Children of Adam ben Adam) We are informed that their origin involved a "technique of sex and non-sex liaison." The period of gestation was seventy days. (862, 6) Each parental couple could produce exactly 248 midwayers (862,8) after which their capacity was exhausted. While the midwayer progeny were unlike their peculiar parents, these parents, in turn, were unlike Adamson and Ratta. Such differences can reasonably be accounted for by considering the Adamic-Nodite superhuman-gene-pattern that was being commingled. The fact remains that the midwayer parental-couples produced 1,984 secondary midwayers (ibid.); all their progeny were alike; they did not beget a variety of beings. The Papers say (424,5) there are as many as 24 different ways in which secondary midwayers are produced on the inhabited worlds, and the method on our world was quite unusual. The fact that the secondary midwayers are fairly uniform supports the contention they are procreated; they seem to appear in accordance with the plans of the higher creators, and not because of the "creative" intent of their immediate procreating progenitors.

Secondary midwayers are the progeny of certain of the children of Adamson and Ratta. (See [[Appendix VIII, §8C; Physical Dominance: The Children of Adam ben Adam]]) We are informed that their origin involved a "technique of sex and non-sex liaison." The period of gestation was seventy days. (862, 6) Each parental couple could produce exactly 248 midwayers (862,8) after which their capacity was exhausted. While the midwayer progeny were unlike their peculiar parents, these parents, in turn, were unlike Adamson and Ratta. Such differences can reasonably be accounted for by considering the Adamic-Nodite superhuman-gene-pattern that was being commingled. The fact remains that the midwayer parental-couples produced 1,984 secondary midwayers (ibid.); all their progeny were alike; they did not beget a variety of beings. The Papers say (424,5) there are as many as 24 different ways in which secondary midwayers are produced on the inhabited worlds, and the method on our world was quite unusual. The fact that the secondary midwayers are fairly uniform supports the contention they are procreated; they seem to appear in accordance with the plans of the higher creators, and not because of the "creative" intent of their immediate procreating progenitors.

Primary midwayers are the offspring of the corporeal staff of a Planetary Prince. On our world this staff consisted of volunteer ascending mortals from Jerusem, 50 ex-males and 50 ex-females, who had been invested with material bodies and equipped for sexual reproduction on the material level. The primary midwayers appeared as the result of supermaterial (non-sexual) liaisons between male-female couples of this staff.

Primary midwayers are the offspring of the corporeal staff of a Planetary Prince. On our world this staff consisted of volunteer ascending mortals from Jerusem, 50 ex-males and 50 ex-females, who had been invested with material bodies and equipped for sexual reproduction on the material level. The primary midwayers appeared as the result of supermaterial (non-sexual) liaisons between male-female couples of this staff.

Creation and trinitization both result in the bringing of new orders of beings into existence, but creation is never referred to as a "secret." The technique of trinitization is considered to be one of the basic secrets of the universe, as is indicated by the expressions - "the Secrets of Vicegerington" (146,2), and "the Secrets of Solitarington." (146,8)

Creation and trinitization both result in the bringing of new orders of beings into existence, but creation is never referred to as a "secret." The technique of trinitization is considered to be one of the basic secrets of the universe, as is indicated by the expressions - "the Secrets of Vicegerington" (146,2), and "the Secrets of Solitarington." (146,8)

Creation is seemingly limited to subabsolute levels of reality; this we noted in the consideration of the "limits of creativity." (See Appendix VIII. §1; Creative Techniques) Trinitization does not appear to have these limits. The Infinite Spirit is the result of the original trinitizing episode, and the Infinite Spirit is the equal of the Father and the Son. Creation and trinitization differ then in at least two respects: Creation is not a secret; trinitization may be so regarded. Creation is limited to subabsolute levels; trinitization is not. There are two obvious differences between these two transformative techniques; there are undoubtedly other and more subtle differences that completely escape our analysis.

Creation is seemingly limited to subabsolute levels of reality; this we noted in the consideration of the "limits of creativity." (See [[Appendix VIII. §1; Creative Techniques]]) Trinitization does not appear to have these limits. The Infinite Spirit is the result of the original trinitizing episode, and the Infinite Spirit is the equal of the Father and the Son. Creation and trinitization differ then in at least two respects: Creation is not a secret; trinitization may be so regarded. Creation is limited to subabsolute levels; trinitization is not. There are two obvious differences between these two transformative techniques; there are undoubtedly other and more subtle differences that completely escape our analysis.

As it is used in the Papers, the word "trinitize" seems to have more than one meaning and more than one application. We believe there are three distinct usages of the word "trinitize: "

As it is used in the Papers, the word "trinitize" seems to have more than one meaning and more than one application. We believe there are three distinct usages of the word "trinitize: "

''The original trinitization''. In this connection, the "technique of trinitization" is spoken of as the method whereby the Universal Father escapes from the absolute limitations inherent in the "Absolute Personality," which becomes the Eternal Son. (79, 2) The Father divests himself of that ". . . unqualified spirit personality which is the Son. . . " by the technique of trinitization. (109,6) We do not regard this as an act of trinitization that is initiated and consummated by the solitary pre-Father. This is a transaction that appears to have three conceptually sequential - but factually simultaneous - steps: dualization, trinitization, and trinity formation. First, the Father dualizes the initial personalization of deity, himself and the Eternal Son. Second, the two trinitize the completed personalization of existential deity, the Infinite Spirit. Finally, they consummate their deity union in the Paradise Trinity. We venture the opinion that at no point in this threefold transaction is deity ever divided. In the simultaneity of this triple action deity is at all "times" undivided. At the same moment that the Father is separating himself from the Son, he and the Son are trinitizing the Spirit; and, still at that same moment, the three Paradise Deities are uniting as the Paradise Trinity. (6,3) This seems to be a threefold, simultaneous act. As the pre-Father is withdrawing (as a person) from diffusion throughout the Total of Deity he is replacing his presence by that of the Paradise Trinity, the presence of undivided-existential Deity; and contained within this transaction is the dualization of the Son, and the trinitization of the Spirit.

''The original trinitization''. In this connection, the "technique of trinitization" is spoken of as the method whereby the Universal Father escapes from the absolute limitations inherent in the "Absolute Personality," which becomes the Eternal Son. (79, 2) The Father divests himself of that ". . . unqualified spirit personality which is the Son. . . " by the technique of trinitization. (109,6) We do not regard this as an act of trinitization that is initiated and consummated by the solitary pre-Father. This is a transaction that appears to have three conceptually sequential - but factually simultaneous - steps: dualization, trinitization, and trinity formation. First, the Father dualizes the initial personalization of deity, himself and the Eternal Son. Second, the two trinitize the completed personalization of existential deity, the Infinite Spirit. Finally, they consummate their deity union in the Paradise Trinity. We venture the opinion that at no point in this threefold transaction is deity ever divided. In the simultaneity of this triple action deity is at all "times" undivided. At the same moment that the Father is separating himself from the Son, he and the Son are trinitizing the Spirit; and, still at that same moment, the three Paradise Deities are uniting as the Paradise Trinity. (6,3) This seems to be a threefold, simultaneous act. As the pre-Father is withdrawing (as a person) from diffusion throughout the Total of Deity he is replacing his presence by that of the Paradise Trinity, the presence of undivided-existential Deity; and contained within this transaction is the dualization of the Son, and the trinitization of the Spirit.

''Trinitization by the Universe Sons and Spirits''. The Papers speculate that the Creator Sons (as Master Michaels, in the seventh-stage of sovereignty) and the Creative Spirits (in the seventh-stage of existence) will trinitize -probably at the end of the present universe age. (643, 2) When these two creative beings presently create, they produce creatures - subordinate beings. In the distant future, if they trinitize, we believe they will produce another creator - a co-ordinate being. We do not believe that such a Creator Son and Creative Spirit will ever again repeat this trinitizing action -within the concept-limits of the master universe. (Appendix XIII., §3. Son-Spirit Creative Trios.)

''Trinitization by the Universe Sons and Spirits''. The Papers speculate that the Creator Sons (as Master Michaels, in the seventh-stage of sovereignty) and the Creative Spirits (in the seventh-stage of existence) will trinitize -probably at the end of the present universe age. (643, 2) When these two creative beings presently create, they produce creatures - subordinate beings. In the distant future, if they trinitize, we believe they will produce another creator - a co-ordinate being. We do not believe that such a Creator Son and Creative Spirit will ever again repeat this trinitizing action -within the concept-limits of the master universe. ([[Appendix XIII., §3. Son-Spirit Creative Trios]].)

Creature trinitization offers a very good example of "limited trinitization." It is axiomatic that a creature cannot create anything; but some creatures are able to engage in the adventure of trinitization, thus bringing into existence the three major orders of the creature-trinitized sons. (251,2-4) When two qualified creatures engage in the act of trinitization, it is a typical example of what we have designated "limited trinitization," and will stand examination on the following three counts that seem to be characteristic of this kind of trinitization:

Creature trinitization offers a very good example of "limited trinitization." It is axiomatic that a creature cannot create anything; but some creatures are able to engage in the adventure of trinitization, thus bringing into existence the three major orders of the creature-trinitized sons. (251,2-4) When two qualified creatures engage in the act of trinitization, it is a typical example of what we have designated "limited trinitization," and will stand examination on the following three counts that seem to be characteristic of this kind of trinitization:

Vicegerington is the world of the Father-Son (145, 6), but it is not the present status sphere of the Creator Sons. (148, 5) On Vicegerington, the Trinitized Sons of Destiny (and, presumably, their Solitary Messenger associates) ". . . are engaged in the study of the concepts of time and the realities of eternity in a special sector of the sphere occupied by the secret colleges of ... the Creator Sons." ( 250, 5) These Destiny Sons are the wards of the Master Architects (ibid.), and we are informed there is a "very close association" between the Creator Sons and the Master Architects that is unrevealed. ( 352, 7)

Vicegerington is the world of the Father-Son (145, 6), but it is not the present status sphere of the Creator Sons. (148, 5) On Vicegerington, the Trinitized Sons of Destiny (and, presumably, their Solitary Messenger associates) ". . . are engaged in the study of the concepts of time and the realities of eternity in a special sector of the sphere occupied by the secret colleges of ... the Creator Sons." ( 250, 5) These Destiny Sons are the wards of the Master Architects (ibid.), and we are informed there is a "very close association" between the Creator Sons and the Master Architects that is unrevealed. ( 352, 7)

From this general review of the creature-trinitized sons, we may draw certain broad conclusions. The function of a Creator (Son) in creation is to produce that which is useful to, designed for, and limited by, the requirements of the grand universe in the present age. The function of creature trinitization has a seemingly different purpose and scope. It is not limited by the requirements of the present age, for its primary purpose seems to be the anticipation of the needs of the future ages - the post-supreme ages, in the case of the creature-trinitized sons who are now serving in the grand universe; the post-ultimate age, in the case of the Trinitized Sons of Destiny. (Appendix VII, §5; Growth: Past, Present, Future and Remote Future) (See also, Appendix XXVI, Functions of the Supreme-Ultimate)

From this general review of the creature-trinitized sons, we may draw certain broad conclusions. The function of a Creator (Son) in creation is to produce that which is useful to, designed for, and limited by, the requirements of the grand universe in the present age. The function of creature trinitization has a seemingly different purpose and scope. It is not limited by the requirements of the present age, for its primary purpose seems to be the anticipation of the needs of the future ages - the post-supreme ages, in the case of the creature-trinitized sons who are now serving in the grand universe; the post-ultimate age, in the case of the Trinitized Sons of Destiny. ([[Appendix VII, §5; Growth: Past, Present, Future and Remote Future]]) (See also, [[Appendix XXVI, Functions of the Supreme-Ultimate]])

==§3. TECHNIQUES OF EVENTUATION==

==§3. TECHNIQUES OF EVENTUATION==

From other uses of the word "eventuate" in the Papers, we also deduce that is a superfinite action relating to the "origin" of certain absonite (transcendental) beings. God must eventuate beings on the transcendental level of reality and in eternity; this is something very different from the creation of creatures on the finite level and in time.

From other uses of the word "eventuate" in the Papers, we also deduce that is a superfinite action relating to the "origin" of certain absonite (transcendental) beings. God must eventuate beings on the transcendental level of reality and in eternity; this is something very different from the creation of creatures on the finite level and in time.

With this background of definitions and comparative definitions mind, it ought to be possible to engage in some speculative reasoning about the meaning of "eventuation." This line of reasoning will be based on one new premise: "the principle of consistency" (See Appendix XV, §8; The Principle of Organic Consistency ), the "organic unity of the cosmos." (56,2) The universe is consistent because God is consistent. First, let us review this "principle of consistency" as the Papers apply it (in the form of compossibility) in relation to God's attribute of omnipotence. Then we can reason by analogy to see if the same principle might possibly cause eventuation to be related to God's "thinking" in the formulation of plans.

With this background of definitions and comparative definitions mind, it ought to be possible to engage in some speculative reasoning about the meaning of "eventuation." This line of reasoning will be based on one new premise: "the principle of consistency" (See [[Appendix XV, §8; The Principle of Organic Consistency]] ), the "organic unity of the cosmos." (56,2) The universe is consistent because God is consistent. First, let us review this "principle of consistency" as the Papers apply it (in the form of compossibility) in relation to God's attribute of omnipotence. Then we can reason by analogy to see if the same principle might possibly cause eventuation to be related to God's "thinking" in the formulation of plans.

''Compossibility'' as a corollary to God's omnipotence. We are informed that there is a corollary to God's ultimate attribute of omnipotence, and that the name of this corollary is "compossibility." (1299,1)

''Compossibility'' as a corollary to God's omnipotence. We are informed that there is a corollary to God's ultimate attribute of omnipotence, and that the name of this corollary is "compossibility." (1299,1)

God's omnipotence does not mean that he can do the nondoable, neither does omniscience mean that he can know the unknowable. ( 49, 5)

God's omnipotence does not mean that he can do the nondoable, neither does omniscience mean that he can know the unknowable. ( 49, 5)

We have explored this "principle of consistency" in greater detail in Appendix XV, §8; The Principle of Organic Consistency. We regard this as one of the basic principles that govern happenings in time and space, in transcended-time-and-space, in eternity, and on Paradise.

We have explored this "principle of consistency" in greater detail in [[Appendix XV, §8; The Principle of Organic Consistency]]. We regard this as one of the basic principles that govern happenings in time and space, in transcended-time-and-space, in eternity, and on Paradise.

Brotherhood eventuates out of fatherhood. God does not "create" the universal brotherhood of all creatures. God constitutes himself the Father of each personal creature, and inherent in that universal Creator-creature (Parent-child) relationship is the fact of universal brotherhood. The brotherhood relationship does not have to be planned, devised, purposed, or created; it is an inherent corollary of God's universal fatherhood. The universal brotherhood eventuates out of the universal fatherhood of God. One is inseparable from the other. (138, 4-7)

Brotherhood eventuates out of fatherhood. God does not "create" the universal brotherhood of all creatures. God constitutes himself the Father of each personal creature, and inherent in that universal Creator-creature (Parent-child) relationship is the fact of universal brotherhood. The brotherhood relationship does not have to be planned, devised, purposed, or created; it is an inherent corollary of God's universal fatherhood. The universal brotherhood eventuates out of the universal fatherhood of God. One is inseparable from the other. (138, 4-7)

When God conceives of the master universe, the conception must become segregated within total reality and consequently emerges from the static level as a structured potential, a defined plan; and inherent in the conceptualizing of this plan is the appearance, the eventuation, of the Architects of the Master Universe - those beings who personify God's plan for the master creation. (And along with the Architects would eventuate the other Transcendentalers.) If this is valid reasoning, then those eventuated are precreative in origin because they are related to, and their appearance is a consequence of, God's action when he segregated and defined certain potentials. (The creative level is the fourth level of the function of Total Deity; the potential level is an earlier level; it is the second.)

When God conceives of the master universe, the conception must become segregated within total reality and consequently emerges from the static level as a structured potential, a defined plan; and inherent in the conceptualizing of this plan is the appearance, the eventuation, of the Architects of the Master Universe - those beings who personify God's plan for the master creation. (And along with the Architects would eventuate the other Transcendentalers.) If this is valid reasoning, then those eventuated are precreative in origin because they are related to, and their appearance is a consequence of, God's action when he segregated and defined certain potentials. (The creative level is the fourth level of the function of Total Deity; the potential level is an earlier level; it is the second.)

This line of reasoning is consistent with the statement that the Transcendentalers are neither creators nor creatures. (332, 38) They never were created - they are conceptual repercussions of God's plans and, accordingly, are not creatures. They are not creators because they do not create - they are "inceptors" (those who begin things, who initiate things) and, as "inceptors," they perform their work long before the "creators" appear on the space-stage of action. (For a more detailed study of inception, realization, and consummation, see Appendix XV, §5; Meanings of the Word Absonite)

This line of reasoning is consistent with the statement that the Transcendentalers are neither creators nor creatures. (332, 38) They never were created - they are conceptual repercussions of God's plans and, accordingly, are not creatures. They are not creators because they do not create - they are "inceptors" (those who begin things, who initiate things) and, as "inceptors," they perform their work long before the "creators" appear on the space-stage of action. (For a more detailed study of inception, realization, and consummation, see [[Appendix XV, §5; Meanings of the Word Absonite]])

We believe that God directly, or indirectly, initiates the origin of all absonite beings - the Transcendentalers and their governing corps - the Architects of the Master Universe. But God does not "create" these beings; it appears that he "thinks out" their existence as a natural and necessary part of the making of serious plans and the formulating of segregated potentials - potentials that are going to emerge as actuals in the development of the master universe.

We believe that God directly, or indirectly, initiates the origin of all absonite beings - the Transcendentalers and their governing corps - the Architects of the Master Universe. But God does not "create" these beings; it appears that he "thinks out" their existence as a natural and necessary part of the making of serious plans and the formulating of segregated potentials - potentials that are going to emerge as actuals in the development of the master universe.

We have devised the terminology, "the Personalization of a Focalization," for want of any name in the Papers for the transformative technique by which the Creative Spirits complete their growth. This "personalization of a focalization" pertains only to these Creative Daughters of the Infinite Spirit; they are unique as particular "focalizations" of their Source. They are also "in a class by themselves" as concerns their relations with personal beings. (106,10)

We have devised the terminology, "the Personalization of a Focalization," for want of any name in the Papers for the transformative technique by which the Creative Spirits complete their growth. This "personalization of a focalization" pertains only to these Creative Daughters of the Infinite Spirit; they are unique as particular "focalizations" of their Source. They are also "in a class by themselves" as concerns their relations with personal beings. (106,10)

In Paper 17, §6, "The Local Universe Creative Spirits," there is a description of the seven stages of the development of a Universe Spirit. We have already considered the origin of these Spirits in the study of Reflex Creativity. (See Appendix VIII, §1-E; Reflex (and Reflective) Creativity) Since we are now studying these Creative Spirits from the standpoint of the technique of emerging personalization, it will prove helpful to group these seven stages under four main headings: (a) prepersonal stages, (b) initial personalization, (c) augmenting personalization, and (d) completed personalization.

In Paper 17, §6, "The Local Universe Creative Spirits," there is a description of the seven stages of the development of a Universe Spirit. We have already considered the origin of these Spirits in the study of Reflex Creativity. (See [[Appendix VIII, §1-E; Reflex (and Reflective) Creativity)]] Since we are now studying these Creative Spirits from the standpoint of the technique of emerging personalization, it will prove helpful to group these seven stages under four main headings: (a) prepersonal stages, (b) initial personalization, (c) augmenting personalization, and (d) completed personalization.

''Prepersonal stages''. At the time of original segregation a Creative Spirit is in the first stage of her career. ( 203, 7) She starts her career as a prepersonal entity; she exists as a segregated potential within the Infinite Spirit. She is otherwise designated as a "prepersonal identification of entity." (ibid.) But, even as a prepersonal entity she could still theoretically act in relation to personal beings; it is possible for the prepersonal, the personal, and the superpersonal to associate, and they are even "potentially co-creational." ( 8, 4)

''Prepersonal stages''. At the time of original segregation a Creative Spirit is in the first stage of her career. ( 203, 7) She starts her career as a prepersonal entity; she exists as a segregated potential within the Infinite Spirit. She is otherwise designated as a "prepersonal identification of entity." (ibid.) But, even as a prepersonal entity she could still theoretically act in relation to personal beings; it is possible for the prepersonal, the personal, and the superpersonal to associate, and they are even "potentially co-creational." ( 8, 4)

From a certain viewpoint there seem to be two kinds of creators, two kinds of deity personalizations in relation to the consummation of creation - the eternalizing of the central universe and the time-perfecting of the local universes. We would designate these two categories as follows: (a) Creators who personalize independently of related creation, and (b) Creators whose personalization is dependent on related creation. Let us explore these categories:

From a certain viewpoint there seem to be two kinds of creators, two kinds of deity personalizations in relation to the consummation of creation - the eternalizing of the central universe and the time-perfecting of the local universes. We would designate these two categories as follows: (a) Creators who personalize independently of related creation, and (b) Creators whose personalization is dependent on related creation. Let us explore these categories:

Creators who personalize independently of related creation. The Eternal Son is the prototype of this kind of a creator; he is a personal being "prior" to the appearance of Havona. (73,3); (78, 2) The Creator Sons appear as completely personal beings (235, 1), and their origins long precede the later settling of their universes in light and life. (See Appendix IX; The Chronology of Local Universes) The Master Spirits personalized before the organization of the seven superuniverses. (184,1); (186,5)

Creators who personalize independently of related creation. The Eternal Son is the prototype of this kind of a creator; he is a personal being "prior" to the appearance of Havona. (73,3); (78, 2) The Creator Sons appear as completely personal beings (235, 1), and their origins long precede the later settling of their universes in light and life. (See [[Appendix IX; The Chronology of Local Universes]]) The Master Spirits personalized before the organization of the seven superuniverses. (184,1); (186,5)

Creators whose personalization is dependent on related creation. The Infinite Spirit is the existential prototype of this kind of creator; his personalization is concurrent with his function as the cooperative "creator" of the central universe. His daughter Spirits, the Creative Spirits, seem to be personalizing as cooperative creators of the perfecting local universes. The Infinite Spirit personalizes with the eternity appearance of perfect Havona. It seems likely that the Creative Spirits will complete their personalizations only with the time-perfecting of all the local universes.

Creators whose personalization is dependent on related creation. The Infinite Spirit is the existential prototype of this kind of creator; his personalization is concurrent with his function as the cooperative "creator" of the central universe. His daughter Spirits, the Creative Spirits, seem to be personalizing as cooperative creators of the perfecting local universes. The Infinite Spirit personalizes with the eternity appearance of perfect Havona. It seems likely that the Creative Spirits will complete their personalizations only with the time-perfecting of all the local universes.

The Eternal Son and his Creator Sons are typical of creators who enjoy full personality status prior to, and independently of, the status of their respective creations. The Infinite Spirit, his Creative Spirits, and the experiential Deities (Supreme and Ultimate) seem to be typical of those deities and Creators who achieve full personality status only when their creations achieve perfection: the central universe in the case of the Infinite Spirit, all local universes in the case of the Creative Spirits, the seven superuniverses in the case of the Supreme Being, the master universe in the case of God the Ultimate.

The Eternal Son and his Creator Sons are typical of creators who enjoy full personality status prior to, and independently of, the status of their respective creations. The Infinite Spirit, his Creative Spirits, and the experiential Deities (Supreme and Ultimate) seem to be typical of those deities and Creators who achieve full personality status only when their creations achieve perfection: the central universe in the case of the Infinite Spirit, all local universes in the case of the Creative Spirits, the seven superuniverses in the case of the Supreme Being, the master universe in the case of God the Ultimate.

We have omitted God the Absolute thus far in this study because of his involvement with infinity. But the same principle would appear to apply to the third experiential deity that applies to the first two. We do believe the appearance of God the Absolute will be associated with the simultaneous appearance of a new domain - in this case the conjectured inner zone of the Cosmos Infinite. (See Appendix XXV; The Trinitized Nature of God the Absolute) Even the last of the experiential deities would appear to be no exception to the generalization that they are dependent on the completion of some realm for the achievement of personalization.

We have omitted God the Absolute thus far in this study because of his involvement with infinity. But the same principle would appear to apply to the third experiential deity that applies to the first two. We do believe the appearance of God the Absolute will be associated with the simultaneous appearance of a new domain - in this case the conjectured inner zone of the Cosmos Infinite. (See [[Appendix XXV; The Trinitized Nature of God the Absolute]]) Even the last of the experiential deities would appear to be no exception to the generalization that they are dependent on the completion of some realm for the achievement of personalization.

==§7. THE DEITY EMBRACE==

==§7. THE DEITY EMBRACE==

This is a transformative technique that is analogous in some ways to the Trinity embrace. (See Appendix VIII., §2-A; The Trinity Embrace) Like the Trinity embrace the Deity embrace does alter status, but it does not inhibit further growth. We are given only three illustrations of the transformation of status through the Deity embrace; two of these occur in the local universe and involve the embrace of the Creative Spirit; one takes place on Paradise.

This is a transformative technique that is analogous in some ways to the Trinity embrace. (See [[Appendix VIII., §2-A; The Trinity Embrace]]) Like the Trinity embrace the Deity embrace does alter status, but it does not inhibit further growth. We are given only three illustrations of the transformation of status through the Deity embrace; two of these occur in the local universe and involve the embrace of the Creative Spirit; one takes place on Paradise.

The embrace of a Creative Spirit. The embrace of a local universe Spirit has to do with the evolutionary growth of cherubim and sanobin - the assistants to the seraphic ministers. These transactions take place as follows:

The embrace of a Creative Spirit. The embrace of a local universe Spirit has to do with the evolutionary growth of cherubim and sanobin - the assistants to the seraphic ministers. These transactions take place as follows:

Deserted cherubim. In the local universes the seraphic guardians of destiny must eventually leave their associated cherubim (and sanobim) behind. These deserted seraphic assistants are then usually embraced by the Creative Spirit and emerge as Mansion World Teachers. (423, 6)

Deserted cherubim. In the local universes the seraphic guardians of destiny must eventually leave their associated cherubim (and sanobim) behind. These deserted seraphic assistants are then usually embraced by the Creative Spirit and emerge as Mansion World Teachers. (423, 6)

Evolved seraphim. After long service the Mansion World Teachers may be re-embraced by the Creative Spirit. From this second embrace they emerge as seraphim. (423, 7) The embraced beings do not all respond alike; this is because of a differential in inheritance factors. (See Appendix VIII., §8-D; Cherubim and Sanobim)

Evolved seraphim. After long service the Mansion World Teachers may be re-embraced by the Creative Spirit. From this second embrace they emerge as seraphim. (423, 7) The embraced beings do not all respond alike; this is because of a differential in inheritance factors. (See [[Appendix VIII., §8-D; Cherubim and Sanobim]])

The embrace of Servitals on Paradise. The Havona Servitals are embraced by "Deity" on Paradise, and some of them do not emerge from this embrace. (See Appendix VIII., §8-A; Spirit Dominance: Havona Servitals) Apparently these vanished Servitals have translated to another and a higher order of being - the Graduate Guides. ( 271, 2-7) Seemingly this embrace deprives the translated beings of all memory of their former estate, else they could establish the fact that they were formerly Servitals and no mystery would attach to their origin. ( 271,1)

The embrace of Servitals on Paradise. The Havona Servitals are embraced by "Deity" on Paradise, and some of them do not emerge from this embrace. (See [[Appendix VIII., §8-A; Spirit Dominance: Havona Servitals]]) Apparently these vanished Servitals have translated to another and a higher order of being - the Graduate Guides. ( 271, 2-7) Seemingly this embrace deprives the translated beings of all memory of their former estate, else they could establish the fact that they were formerly Servitals and no mystery would attach to their origin. ( 271,1)

There is another mystery that attaches to the transmutation of Havona Servitals into Graduate Guides by the transformative technique of the "Deity" embrace. The Papers describe this transaction as follows:

There is another mystery that attaches to the transmutation of Havona Servitals into Graduate Guides by the transformative technique of the "Deity" embrace. The Papers describe this transaction as follows:

We do not know the meaning of such terms as "the Paradise Central Shining," or "the Luminous Persons." The Papers can be most precise -when precision is desired. The ambiguity at this point is, in our opinion, quite deliberate. We suspect that some unrevealed Deity liaison or relationship is involved in this transaction.

We do not know the meaning of such terms as "the Paradise Central Shining," or "the Luminous Persons." The Papers can be most precise -when precision is desired. The ambiguity at this point is, in our opinion, quite deliberate. We suspect that some unrevealed Deity liaison or relationship is involved in this transaction.

We encounter a similar (deliberate?) ambiguity at another point in our study of transformative techniques - in connection with the "personalization" of a Creative Spirit. (See Appendix VIII., §6-A., especially the discussion under the heading, "The Mechanics of Personalization.") In this connection it is unclear as to what the Papers mean when they say the Master Spirit concerned disappears into "the spiritual shining of the Deities." This is an unprecise statement that may, or may not, refer to the collective presence of the Three Persons of Deity (as persons or as trinity) which is identified with the central area of Upper Paradise and is designated as "the Deity presence. "(120, 5) If this is "the Deity presence" then the Papers have carefully avoided identifying it as such in this particular context.

We encounter a similar (deliberate?) ambiguity at another point in our study of transformative techniques - in connection with the "personalization" of a Creative Spirit. (See [[Appendix VIII., §6-A., especially the discussion under the heading, "The Mechanics of Personalization]].") In this connection it is unclear as to what the Papers mean when they say the Master Spirit concerned disappears into "the spiritual shining of the Deities." This is an unprecise statement that may, or may not, refer to the collective presence of the Three Persons of Deity (as persons or as trinity) which is identified with the central area of Upper Paradise and is designated as "the Deity presence. "(120, 5) If this is "the Deity presence" then the Papers have carefully avoided identifying it as such in this particular context.

We advance the opinion that the Papers resort to ambiguity in order to avoid being unfactual when being factual would require the further elaboration that might be deemed undesirable. Such ambiguity thus avoids non-factuality and permits the reader to place his own interpretation on the meaning of the ambiguous statement.

We advance the opinion that the Papers resort to ambiguity in order to avoid being unfactual when being factual would require the further elaboration that might be deemed undesirable. Such ambiguity thus avoids non-factuality and permits the reader to place his own interpretation on the meaning of the ambiguous statement.

===§8-B. SPIRIT DOMINANCE: UNIVERSAL CONCILIATORS===

===§8-B. SPIRIT DOMINANCE: UNIVERSAL CONCILIATORS===

The Universal Conciliators come into being as a superuniverse reflection of the Paradise-origin of the Havona Servitals. (275,1-2); (See also Appendix VIII, §1-E; Reflex (and Reflective) Creativity) This being the case, the Conciliators have the same basic inheritance as the Servitals, a mixed spiritual and physical inheritance which exhibits spiritual dominance. It can be symbolized as follows: SS + Sp + Sp + pp. Since the Conciliators are grouped by fours for service, Mendel's Ratio is easy to detect. One Conciliator is the unanimous choice of the other three as the Judge-Arbiter to head the commission of four; we believe this Conciliator has the double-spiritual inheritance. One Conciliator, the Divine Executioner, is a fourth creature and obviously has the double-physical inheritance. The remaining two probably have mixed inheritance; they fill the remaining positions on the commission of four. (275, 5-7); (276,1-2)

The Universal Conciliators come into being as a superuniverse reflection of the Paradise-origin of the Havona Servitals. (275,1-2); (See also [[Appendix VIII, §1-E; Reflex (and Reflective) Creativity]]) This being the case, the Conciliators have the same basic inheritance as the Servitals, a mixed spiritual and physical inheritance which exhibits spiritual dominance. It can be symbolized as follows: SS + Sp + Sp + pp. Since the Conciliators are grouped by fours for service, Mendel's Ratio is easy to detect. One Conciliator is the unanimous choice of the other three as the Judge-Arbiter to head the commission of four; we believe this Conciliator has the double-spiritual inheritance. One Conciliator, the Divine Executioner, is a fourth creature and obviously has the double-physical inheritance. The remaining two probably have mixed inheritance; they fill the remaining positions on the commission of four. (275, 5-7); (276,1-2)

===§8-C. PHYSICAL DOMINANCE: THE CHILDREN OF ADAM ben ADAM===

===§8-C. PHYSICAL DOMINANCE: THE CHILDREN OF ADAM ben ADAM===

The union of Adamson and Ratta presented a peculiar biologic relationship; both of these beings were mortal, but both were really superhuman. (See Appendix VIII, §1-F; Footnote: Concerning Procreation) When they procreated their kind they had 67 children and every fourth child was different from the rest. "It was often invisible." ( 861, 6) There were 16 of these unique "fourth children." ( 862, 5-8) They were the immediate progenitors of the secondary midwayers; and so far as we know, the secondary midwayers were the only progeny of these "fourth children."

The union of Adamson and Ratta presented a peculiar biologic relationship; both of these beings were mortal, but both were really superhuman. (See [[Appendix VIII, §1-F; Footnote: Concerning Procreation]]) When they procreated their kind they had 67 children and every fourth child was different from the rest. "It was often invisible." ( 861, 6) There were 16 of these unique "fourth children." ( 862, 5-8) They were the immediate progenitors of the secondary midwayers; and so far as we know, the secondary midwayers were the only progeny of these "fourth children."

Here we have a good example of physical dominance: ss + sP + sP + PP. The double "s" combination would be a "fourth child." There were 16 "fourth children" and 51 siblings - 67 children in all. This is a relationship of almost exactly three-to-one. It works out as 16/67ths, which is 23.88 % -just a little more than 1 % short of the theoretical 25 %.

Here we have a good example of physical dominance: ss + sP + sP + PP. The double "s" combination would be a "fourth child." There were 16 "fourth children" and 51 siblings - 67 children in all. This is a relationship of almost exactly three-to-one. It works out as 16/67ths, which is 23.88 % -just a little more than 1 % short of the theoretical 25 %.