Difference between revisions of "Paper 118 - Supreme and Ultimate-Time and Space"

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==PAPER 118: SUPREME AND ULTIMATE—TIME AND SPACE==
 
==PAPER 118: SUPREME AND ULTIMATE—TIME AND SPACE==
  
118:0.1 CONCERNING the several natures of Deity, it may be said:
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118:0.1 CONCERNING the several [[natures]] of [[Deity]], it may be said:
  
*1. 118:0.2 The Father is self-existent self.
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*1. 118:0.2 [[The Father]] is self-existent [[self]].
*2. 118:0.3 The Son is coexistent self.
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*2. 118:0.3 [[The Son]] is coexistent self.
*3. 118:0.4 The Spirit is conjoint-existent self.
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*3. 118:0.4 [[The Spirit]] is conjoint-existent self.
*4. 118:0.5 The Supreme is evolutionary-experiential self.
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*4. 118:0.5 [[The Supreme]] is [[evolutionary]]-[[experiential]] self.
*5. 118:0.6 The Sevenfold is self-distributive divinity.
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*5. 118:0.6 [[The Sevenfold]] is self-[[distributive]] [[divinity]].
*6. 118:0.7 The Ultimate is transcendental-experiential self.
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*6. 118:0.7 [[The Ultimate]] is [[transcendental]]-experiential self.
*7. 118:0.8 The Absolute is existential-experiential self.
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*7. 118:0.8 [[The Absolute]] is [[existential]]-experiential self.
  
118:0.9 While God the Sevenfold is indispensable to the evolutionary attainment of the Supreme, the Supreme is also indispensable to the eventual emergence of the Ultimate. And the dual presence of the Supreme and the Ultimate constitutes the basic association of subabsolute and derived Deity, for they are interdependently complemental in the attainment of destiny. Together they constitute the experiential bridge linking the beginnings and the completions of all creative growth in the master universe.
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118:0.9 While [[God the Sevenfold]] is indispensable to the [[evolutionary]] [[attainment]] of the [[Supreme]], the Supreme is also indispensable to the [[eventual]] [[emergence]] of the [[Ultimate]]. And the [[dual]] [[presence]] of the [[Supreme]] and the [[Ultimate]] [[constitutes]] the basic [[association]] of subabsolute and derived [[Deity]], for they are [[interdependently]] [[complemental]] in the [[attainment]] of [[destiny]]. [[Together]] they [[constitute]] the [[experiential]] bridge linking the beginnings and the completions of all [[creative]] [[growth]] in the [[master universe]].
  
118:0.10 Creative growth is unending but ever satisfying, endless in extent but always punctuated by those personality-satisfying moments of transient goal attainment which serve so effectively as the mobilization preludes to new adventures in cosmic growth, universe exploration, and Deity attainment.
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118:0.10 [[Creative]] [[growth]] is unending but ever [[satisfying]], endless in extent but always punctuated by those [[personality]]-[[satisfying]] moments of transient goal [[attainment]] which serve so effectively as the mobilization preludes to new [[adventures]] in [[cosmic]] [[growth]], [[universe]] [[exploration]], and [[Deity]] [[attainment]].
  
118:0.11 While the domain of mathematics is beset with qualitative limitations, it does provide the finite mind with a conceptual basis of contemplating infinity. There is no quantitative limitation to numbers, even in the comprehension of the finite mind. No matter how large the number conceived, you can always envisage one more being added. And also, you can comprehend that that is short of infinity, for no matter how many times you repeat this addition to number, still always one more can be added.
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118:0.11 While the [[domain]] of [[mathematics]] is beset with [[qualitative]] [[limitations]], it does provide the [[finite]] [[mind]] with a [[conceptual]] basis of [[contemplating]] [[infinity]]. There is no [[quantitative]] [[limitation]] to [[numbers]], even in the [[comprehension]] of the [http://nordan.daynal.org/wiki/index.php?title=Paper_42#10._UNIVERSAL_NONSPIRITUAL_ENERGY_SYSTEMS_.28MATERIAL_MIND_SYSTEMS.29 finite mind]. No matter how large the [[number]] conceived, you can always envisage one more being added. And also, you can [[comprehend]] that that is short of [[infinity]], for no matter how many times you repeat this addition to [[number]], still always one more can be added.[http://books.google.com/books?id=lXjF7JnHQoIC&printsec=frontcover&dq=to+infinity+and+beyond+eli+maor&source=bl&ots=-0tzBVJwr4&sig=GhciSCT1GdkDEioPlthevHDjVR8&hl=en&ei=QuHvTPqJMcGclgeRutXjDA&sa=X&oi=book_result&ct=result&resnum=3&ved=0CC4Q6AEwAg]
  
118:0.12 At the same time, the infinite series can be totaled at any given point, and this total (more properly, a subtotal) provides the fullness of the sweetness of goal attainment for a given person at a given time and status. But sooner or later, this same person begins to hunger and yearn for new and greater goals, and such adventures in growth will be forever forthcoming in the fullness of time and the cycles of eternity.
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118:0.12 At the [[same time]], the [[infinite]] [[series]] can be [[totaled]] at any given point, and this total (more properly, a subtotal) provides the fullness of the sweetness of goal [[attainment]] for a given [[person]] at a given [[time]] and [[status]]. But sooner or later, this same [[person]] begins to [[hunger]] and yearn for new and greater goals, and such [[adventures]] in [[growth]] will be forever forthcoming in the fullness of [[time]] and the [[cycles]] of [[eternity]].
  
118:0.13 Each successive universe age is the antechamber of the following era of cosmic growth, and each universe epoch provides immediate destiny for all preceding stages. Havona, in and of itself, is a perfect, but perfection-limited, creation; Havona perfection, expanding out into the evolutionary superuniverses, finds not only cosmic destiny but also liberation from the limitations of pre-evolutionary existence.
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118:0.13 Each [[successive]] [http://nordan.daynal.org/wiki/index.php?title=A_Study_of_the_Master_Universe universe age] is the [[antechamber]] of the following [[era]] of [[cosmic]] [[growth]], and each [[universe]] [[epoch]] provides [[immediate]] [[destiny]] for all preceding [[stages]]. [[Havona]], in and of itself, is a [[perfect]], but perfection-limited, [[creation]]; [[Havona]] perfection, expanding out into the [[evolutionary superuniverses]], finds not only [[cosmic]] [[destiny]] but also [[liberation]] from the [[limitations]] of pre-evolutionary [[existence]].
  
 
==118:1. TIME AND ETERNITY==
 
==118:1. TIME AND ETERNITY==
  
118:1.1 It is helpful to man's cosmic orientation to attain all possible comprehension of Deity' s relation to the cosmos. While absolute Deity is eternal in nature, the Gods are related to time as an experience in eternity. In the evolutionary universes eternity is temporal everlastingness—the everlasting now.
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118:1.1 It is helpful to [[man]]'s [[cosmic]] [[orientation]] to [[attain]] all possible [[comprehension]] of [[Deity]]' s [[relation]] to the [[cosmos]]. While [[absolute]] [[Deity]] is [[eternal]] in [[nature]], [[the Gods]] are [[related]] to [[time]] as an [[experience]] in [[eternity]]. In the [[evolutionary universes]] [[eternity]] is [[temporal]] everlastingness—the everlasting [[now]].
  
118:1.2 The personality of the mortal creature may eternalize by self-identification with the indwelling spirit through the technique of choosing to do the will of the Father. Such a consecration of will is tantamount to the realization of eternity-reality of purpose. This means that the purpose of the creature has become fixed with regard to the succession of moments; stated otherwise, that the succession of moments will witness no change in creature purpose. A million or a billion moments makes no difference. Number has ceased to have meaning with regard to the creature's purpose. Thus does creature choice plus God's choice eventuate in the eternal realities of the never-ending union of the spirit of God and the nature of man in the everlasting service of the children of God and of their Paradise Father.
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118:1.2 The [[personality]] of the [[mortal]] [[creature]] may eternalize by [[self]]-[[identification]] with the [[indwelling spirit]] through the [[technique]] of [[choosing]] to [[do the will of the Father]]. Such a [[consecration]] of [[Free will|will]] is tantamount to the [[realization]] of [[eternity]]-[[reality]] of [[purpose]]. This means that the [[purpose]] of the [[creature]] has become fixed with regard to the [[succession]] of [[moments]]; stated otherwise, that the [[succession]] of [[moments]] will [[witness]] no [[change]] in [[creature]] [[purpose]]. A million or a billion [[moments]] makes no [[difference]]. [[Number]] has ceased to have [[meaning]] with regard to the [[creature]]'s [[purpose]]. Thus does creature [[choice]] plus [[God]]'s choice [[eventuate]] in the [[eternal]] [[realities]] of the never-ending [[union]] of the [[Thought Adjuster|spirit of God]] and the [[nature]] of man in the everlasting [[service]] of the [[children]] of [[God]] and of their [[Paradise Father]].
  
118:1.3 There is a direct relationship between maturity and the unit of time consciousness in any given intellect. The time unit may be a day, a year, or a longer period, but inevitably it is the criterion by which the conscious self evaluates the circumstances of life, and by which the conceiving intellect measures and evaluates the facts of temporal existence.
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118:1.3 There is a direct [[relationship]] between [[maturity]] and the [[unit]] of [[time]] [[consciousness]] in any given [[intellect]]. The time unit may be a day, a year, or a longer period, but [[inevitably]] it is the [[criterion]] by which the [[conscious]] [[self]] [[evaluates]] the [[circumstances]] of life, and by which the conceiving [[intellect]] [[measures]] and [[evaluates]] the [[facts]] of [[temporal]] [[existence]].
  
118:1.4 Experience, wisdom, and judgment are the concomitants of the lengthening of the time unit in mortal experience. As the human mind reckons backward into the past, it is evaluating past experience for the purpose of bringing it to bear on a present situation. As mind reaches out into the future, it is attempting to evaluate the future significance of possible action. And having thus reckoned with both experience and wisdom, the human will exercises judgment-decision in the present, and the plan of action thus born of the past and the future becomes existent.
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118:1.4 [[Experience]], [[wisdom]], and [[judgment]] are the concomitants of the lengthening of the [[time]] [[unit]] in [[mortal]] experience. As the [[human]] [[mind]] reckons backward into the [[past]], it is [[evaluating]] past [[experience]] for the [[purpose]] of bringing it to bear on a [[present]] situation. As [[mind]] reaches out into the [[future]], it is attempting to [[evaluate]] the future significance of [[possible]] [[action]]. And having thus reckoned with both [[experience]] and [[wisdom]], the human [[Free will|will]] exercises [[judgment]]-[[decision]] in the present, and the [[plan]] of [[action]] thus born of the [[past]] and the [[future]] becomes existent.
  
118:1.5 In the maturity of the developing self, the past and future are brought together to illuminate the true meaning of the present. As the self matures, it reaches further and further back into the past for experience, while its wisdom forecasts seek to penetrate deeper and deeper into the unknown future. And as the conceiving self extends this reach ever further into both past and future, so does judgment become less and less dependent on the momentary present. In this way does decision-action begin to escape from the fetters of the moving present, while it begins to take on the aspects of past-future significance.
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118:1.5 In the [[maturity]] of the [[developing]] [[self]], the [[past]] and [[future]] are brought [[together]] to [[illuminate]] the true [[meaning]] of the present. As the [[self]] [[matures]], it reaches further and further back into the [[past]] for [[experience]], while its [[wisdom]] [[forecasts]] seek to penetrate deeper and deeper into the [[unknown]] [[future]]. And as the conceiving [[self]] extends this reach ever further into both [[past]] and [[future]], so does [[judgment]] become less and less dependent on the momentary [[present]]. In this way does [[decision]]-[[action]] begin to [[escape]] from the fetters of the moving [[present]], while it begins to take on the aspects of [[past]]-[[future]] significance.
  
118:1.6 Patience is exercised by those mortals whose time units are short; true maturity transcends patience by a forbearance born of real understanding.
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118:1.6 [[Patience]] is [[exercised]] by those [[mortals]] whose [[time]] [[units]] are short; true [[maturity]] [[transcends]] patience by a [[forbearance]] born of real [[understanding]].
  
118:1.7 To become mature is to live more intensely in the present, at the same time escaping from the limitations of the present. The plans of maturity, founded on past experience, are coming into being in the present in such manner as to enhance the values of the future.
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118:1.7 To become [[mature]] is to live more [[intensely]] in the present, at the same time [[escaping]] from the [[limitations]] of the [[present]]. The [[plans]] of [[maturity]], founded on [[past]] experience, are coming into [[being]] in the present in such [[manner]] as to enhance the [[values]] of the [[future]].
  
118:1.8 The time unit of immaturity concentrates meaning-value into the present moment in such a way as to divorce the present of its true relationship to the not-present—the past-future. The time unit of maturity is proportioned so to reveal the co-ordinate relationship of past-present-future that the self begins to gain insight into the wholeness of events, begins to view the landscape of time from the panoramic perspective of broadened horizons, begins perhaps to suspect the nonbeginning, nonending eternal continuum, the fragments of which are called time.
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118:1.8 The [[time]] [[unit]] of immaturity [[concentrates]] [[meaning]]-[[value]] into the present [[moment]] in such a way as to [[divorce]] the present of its true [[relationship]] to the not-present—the [[past]]-[[future]]. The time unit of [[maturity]] is [[proportioned]] so to [[reveal]] the [[co-ordinate]] [[relationship]] of past-present-future that the [[self]] begins to gain [[insight]] into the [[wholeness]] of [[events]], begins to view the [[landscape]] of [[time]] from the [[panoramic]] [[perspective]] of broadened [[horizons]], begins perhaps to suspect the nonbeginning, nonending [[eternal]] [[continuum]], the [[fragments]] of which are called [[time]].
  
118:1.9 On the levels of the infinite and the absolute the moment of the present contains all of the past as well as all of the future. I AM signifies also I WAS and I WILL BE. And this represents our best concept of eternity and the eternal.
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118:1.9 On the [[levels]] of the [[infinite]] and the [[absolute]] the moment of the present contains all of the [[past]] as well as all of the [[future]]. [[I AM]] signifies also I WAS and I WILL BE. And this [[represents]] our best [[concept]] of eternity and the [[eternal]].
  
118:1.10 On the absolute and eternal level, potential reality is just as meaningful as actual reality. Only on the finite level and to time-bound creatures does there appear to be such a vast difference. To God, as absolute, an ascending mortal who has made the eternal decision is already a Paradise finaliter. But the Universal Father, through the indwelling Thought Adjuster, is not thus limited in awareness but can also know of, and participate in, every temporal struggle with the problems of the creature ascent from animallike to Godlike levels of existence.
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118:1.10 On the [[absolute]] and [[eternal]] level, [[potential]] [[reality]] is just as meaningful as [[actual]] [[reality]]. Only on the [[finite]] level and to [[time]]-bound [[creatures]] does there appear to be such a vast [[difference]]. To [[God]], as [[absolute]], an [http://nordan.daynal.org/wiki/index.php?title=Paper_40#40:5._MORTALS_OF_TIME_AND_SPACE ascending mortal] who has made the [[eternal]] [[decision]] is already a [[Paradise]] [[finaliter]]. But the [[Universal Father]], through the indwelling [[Thought Adjuster]], is not thus [[limited]] in [[awareness]] but can also know of, and [[participate]] in, every [[temporal]] [[struggle]] with the [[problems]] of the [[creature]] [[ascent]] from [[animal]]like to [[God]]like [[levels]] of [[existence]].
  
 
==118:2. OMNIPRESENCE AND UBIQUITY==
 
==118:2. OMNIPRESENCE AND UBIQUITY==
  
118:2.1 The ubiquity of Deity must not be confused with the ultimacy of the divine omnipresence. It is volitional with the Universal Father that the Supreme, the Ultimate, and the Absolute should compensate, co-ordinate, and unify his time-space ubiquity and his time-space-transcended omnipresence with his timeless and spaceless universal and absolute presence. And you should remember that, while Deity ubiquity may be so often space associated, it is not necessarily time conditioned.
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118:2.1 The [[ubiquity]] of [[Deity]] must not be [[confused]] with the [[ultimacy]] of the [[divine]] [[omnipresence]]. It is [[volitional]] with the [[Universal Father]] that the [[Supreme]], the [[Ultimate]], and the [[Absolute]] should [[compensate]], [[co-ordinate]], and [[unify]] his [[time-space]] [[ubiquity]] and his [[time-space]]-[[transcended]] [[omnipresence]] with his timeless and spaceless [[universal]] and [[absolute]] [[presence]]. And you should [[remember]] that, while [[Deity]] ubiquity may be so often [[space]] [[associated]], it is not [[necessarily]] time conditioned.
  
118:2.2 As mortal and morontia ascenders you progressively discern God through the ministry of God the Sevenfold. Through Havona you discover God the Supreme. On Paradise you find him as a person, and then as finaliters you will presently attempt to know him as Ultimate. Being finaliters, there would seem to be but one course to pursue after having attained the Ultimate, and that would be to begin the quest of the Absolute. No finaliter will be disturbed by the uncertainties of the attainment of the Deity Absolute since at the end of the supreme and ultimate ascensions he encountered God the Father. Such finaliters will no doubt believe that, even if they should be successful in finding God the Absolute, they would only be discovering the same God, the Paradise Father manifesting himself on more nearly infinite and universal levels. Undoubtedly the attainment of God in absolute would reveal the Primal Ancestor of universes as well as the Final Father of personalities.
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118:2.2 As [[mortal]] and [http://nordan.daynal.org/wiki/index.php?title=Paper_48#48:8._THE_MORONTIA_PROGRESSORS morontia ascenders] you [[progressively]] [[discern]] [[God]] through the [[ministry]] of [http://nordan.daynal.org/wiki/index.php?title=Foreword#VIII._GOD_THE_SEVENFOLD God the Sevenfold]. Through [[Havona]] you discover [[God the Supreme]]. On [[Paradise]] you find him as a [[person]], and then as [[finaliters]] you will presently attempt to know him as [[Ultimate]]. Being [[finaliters]], there would seem to be but one [[course]] to pursue after having [[attained]] the [[Ultimate]], and that would be to begin the [[quest]] of the [[Absolute]]. No [[finaliter]] will be disturbed by the uncertainties of the [[attainment]] of the [[Deity Absolute]] since at the end of the [[supreme]] and [[ultimate]] ascensions he encountered [[God]] [[the Father]]. Such [[finaliters]] will no [[doubt]] [[believe]] that, even if they should be successful in finding [http://nordan.daynal.org/wiki/index.php?title=Foreword#X._GOD_THE_ABSOLUTE God the Absolute], they would only be [[discovering]] the same [[God]], the [[Paradise Father]] [[manifesting]] himself on more nearly [[infinite]] and [[universal]] levels. Undoubtedly the [[attainment]] of [[God]] in [[absolute]] would reveal the Primal [[Ancestor]] of [[universes]] as well as the Final Father of [[personalities]].
  
118:2.3 God the Supreme may not be a demonstration of the time-space omnipresence of Deity, but he is literally a manifestation of divine ubiquity. Between the spiritual presence of the Creator and the material manifestations of creation there exists a vast domain of the ubiquitous becoming —the universe emergence of evolutionary Deity.
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118:2.3 [[God the Supreme]] may not be a [[demonstration]] of the [[time-space]] [[omnipresence]] of [[Deity]], but he is [[literally]] a [[manifestation]] of [[divine]] [[ubiquity]]. Between the [[spiritual]] [[presence]] of the [[Creator]] and the [[material]] [[manifestations]] of [[creation]] there exists a vast [[domain]] of the ubiquitous becoming —the [[universe]] [[emergence]] of [http://nordan.daynal.org/wiki/index.php?title=Foreword#VII._THE_SUPREME_BEING evolutionary Deity].
  
118:2.4 If God the Supreme ever assumes direct control of the universes of time and space, we are confident such a Deity administration will function under the overcontrol of the Ultimate. In such an event God the Ultimate would begin to become manifest to the universes of time as the transcendental Almighty (the Omnipotent) exercising the overcontrol of supertime and transcended space concerning the administrative functions of the Almighty Supreme.
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118:2.4 If [[God the Supreme]] ever [[assumes]] direct [[control]] of [[the universes]] of [[time and space]], we are [[confident]] such a [[Deity]] [[administration]] will [[function]] under the [http://nordan.daynal.org/wiki/index.php?title=Paper_118#118:8._CONTROL_AND_OVERCONTROL overcontrol] of the [[Ultimate]]. In such an [[event]] [http://nordan.daynal.org/wiki/index.php?title=Foreword#IX._GOD_THE_ULTIMATE God the Ultimate] would begin to become [[manifest]] to the [[universes]] of [[time]] as the [[transcendental]] [[Almighty]] (the [[Omnipotent]]) exercising the [http://nordan.daynal.org/wiki/index.php?title=Paper_118#118:8._CONTROL_AND_OVERCONTROL overcontrol] of supertime and [[transcended]] [[space]] concerning the [[administrative]] [[functions]] of the [[Almighty Supreme]].
  
118:2.5 The mortal mind may ask, even as we do: If the evolution of God the Supreme to administrative authority in the grand universe is attended by augmented manifestations of God the Ultimate, will a corresponding emergence of God the Ultimate in the postulated universes of outer space be attended by similar and enhanced revelations of God the Absolute? But we really do not know.
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118:2.5 The [http://nordan.daynal.org/wiki/index.php?title=Paper_111#111:1._THE_MIND_ARENA_OF_CHOICE mortal mind] may ask, even as we do: If the [[evolution]] of [[God the Supreme]] to [[administrative]] [[authority]] in the [[grand universe]] is attended by augmented [[manifestations]] of [http://nordan.daynal.org/wiki/index.php?title=Foreword#IX._GOD_THE_ULTIMATE God the Ultimate], will a [[corresponding]] [[emergence]] of [[God]] the [[Ultimate]] in the [[postulated]] [[universes]] of [[outer space]] be attended by similar and enhanced [[revelations]] of [http://nordan.daynal.org/wiki/index.php?title=Foreword#X._GOD_THE_ABSOLUTE God the Absolute]? But we really do not know.
  
 
==118:3. TIME-SPACE RELATIONSHIPS==
 
==118:3. TIME-SPACE RELATIONSHIPS==
  
118:3.1 Only by ubiquity could Deity unify time-space manifestations to the finite conception, for time is a succession of instants while space is a system of associated points. You do, after all, perceive time by analysis and space by synthesis. You co-ordinate and associate these two dissimilar conceptions by the integrating insight of personality. Of all the animal world only man possesses this time-space perceptibility. To an animal, motion has a meaning, but motion exhibits value only to a creature of personality status.
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118:3.1 Only by [[ubiquity]] could [[Deity]] [[unify]] [[time-space]] [[manifestations]] to the [[finite]] [[conception]], for [[time]] is a [[succession]] of instants while [[space]] is a [[system]] of [[associated]] [[points]]. You do, after all, [[perceive]] [[time]] by [[analysis]] and [[space]] by [[synthesis]]. You [[co-ordinate]] and [[associate]] these two dissimilar [[conceptions]] by the [[integrating]] [[insight]] of [[personality]]. Of all the [[animal]] world only [[man]] [[possesses]] this [[time-space]] perceptibility. To an [[animal]], [[motion]] has a [[meaning]], but motion [[exhibits]] [[value]] only to a [[creature]] of [[personality]] [[status]].
  
118:3.2 Things are time conditioned, but truth is timeless. The more truth you know, the more truth you are, the more of the past you can understand and of the future you can comprehend.
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118:3.2 [[Things]] are [[time]] [[conditioned]], but [[truth]] is timeless. The more truth you [[know]], the more truth you are, the more of the [[past]] you can [[understand]] and of the [[future]] you can [[comprehend]].
  
118:3.3 Truth is inconcussible—forever exempt from all transient vicissitudes, albeit never dead and formal, always vibrant and adaptable—radiantly alive. But when truth becomes linked with fact, then both time and space condition its meanings and correlate its values. Such realities of truth wedded to fact become concepts and are accordingly relegated to the domain of relative cosmic realities.
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118:3.3 [[Truth]] is inconcussible—forever exempt from all [[transient]] [[vicissitudes]], albeit never [[dead]] and [[formal]], always vibrant and [[adaptable]]—radiantly alive. But when [[truth]] becomes linked with [[fact]], then both [[time and space]] condition its [[meanings]] and correlate its [[values]]. Such [[realities]] of [[truth]] wedded to [[fact]] become [[concepts]] and are accordingly relegated to the [[domain]] of [[relative]] [[cosmic]] [[realities]].
  
118:3.4 The linking of the absolute and eternal truth of the Creator with the factual experience of the finite and temporal creature eventuates a new and emerging value of the Supreme. The concept of the Supreme is essential to the co-ordination of the divine and unchanging overworld with the finite and ever-changing underworld.
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118:3.4 The linking of the [[absolute]] and [[eternal]] [[truth]] of the [[Creator]] with the [[factual]] [[experience]] of the [[finite]] and [[temporal]] [[creature]] [[eventuates]] a new and [[emerging]] [[value]] of the [[Supreme]]. The [[concept]] of the [[Supreme]] is [[essential]] to the [[co-ordination]] of the [[divine]] and unchanging overworld with the [[finite]] and ever-changing underworld.
  
118:3.5 Space comes the nearest of all nonabsolute things to being absolute. Space is apparently absolutely ultimate. The real difficulty we have in understanding space on the material level is due to the fact that, while material bodies exist in space, space also exists in these same material bodies. While there is much about space that is absolute, that does not mean that space is absolute.
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118:3.5 [[Space]] comes the nearest of all nonabsolute [[things]] to being [[absolute]]. Space is [[apparently]] absolutely [[ultimate]]. The real [[difficulty]] we have in [[understanding]] [[space]] on the [[material]] [[level]] is due to the [[fact]] that, while [[material]] bodies exist in [[space]], [[space]] also exists in these same [[material]] [[bodies]]. While there is much about [[space]] that is [[absolute]], that does not mean that space is absolute.
  
118:3.6 It may help to an understanding of space relationships if you would conjecture that, relatively speaking, space is after all a property of all material bodies. Hence, when a body moves through space, it also takes all its properties with it, even the space which is in and of such a moving body.
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118:3.6 It may help to an [[understanding]] of [[space]] [[relationships]] if you would [[conjecture]] that, [[relatively]] speaking, space is after all a [[property]] of all [[material]] bodies. Hence, when a [[body]] moves through [[space]], it also takes all its [[properties]] with it, even the space which is in and of such a moving body.
  
118:3.7 All patterns of reality occupy space on the material levels, but spirit patterns only exist in relation to space; they do not occupy or displace space, neither do they contain it. But to us the master riddle of space pertains to the pattern of an idea. When we enter the mind domain, we encounter many a puzzle. Does the pattern—the reality—of an idea occupy space? We really do not know, albeit we are sure that an idea pattern does not contain space. But it would hardly be safe to postulate that the immaterial is always nonspatial.
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118:3.7 All [[patterns]] of [[reality]] occupy [[space]] on the [[material]] levels, but [[spirit]] [[patterns]] only exist in [[relation]] to [[space]]; they do not occupy or displace space, neither do they contain it. But to us the master [[riddle]] of [[space]] pertains to the [[pattern]] of an [[idea]]. When we enter the [[mind]] [[domain]], we encounter many a [[puzzle]]. Does the pattern—the [[reality]]—of an [[idea]] occupy [[space]]? We really do not know, albeit we are sure that an [[idea]] [[pattern]] does not contain [[space]]. But it would hardly be safe to [[postulate]] that the immaterial is always nonspatial.
  
 
==118:4. PRIMARY AND SECONDARY CAUSATION==
 
==118:4. PRIMARY AND SECONDARY CAUSATION==
  
118:4.1 Many of the theologic difficulties and the metaphysical dilemmas of mortal man are due to man's mislocation of Deity personality and consequent assignment of infinite and absolute attributes to subordinate Divinity and to evolutionary Deity. You must not forget that, while there is indeed a true First Cause, there are also a host of co-ordinate and subordinate causes, both associate and secondary causes.
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118:4.1 Many of the [[theologic]] [[difficulties]] and the [[metaphysical]] [[dilemmas]] of [[mortal]] man are due to [[man]]'s mislocation of [[Deity]] [[personality]] and consequent assignment of [[infinite]] and [[absolute]] attributes to subordinate [[Divinity]] and to [http://nordan.daynal.org/wiki/index.php?title=Foreword#VII._THE_SUPREME_BEING evolutionary Deity]. You must not [[forget]] that, while there is indeed a true [[Causality|First Cause]], there are also a host of [[co-ordinate]] and subordinate causes, both [[associate]] and secondary causes.
  
118:4.2 The vital distinction between first causes and second causes is that first causes produce original effects which are free from inheritance of any factor derived from any antecedent causation. Secondary causes yield effects which invariably exhibit inheritance from other and preceding causation.
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118:4.2 The [[vital]] distinction between first causes and second causes is that first causes produce [[original]] [[effects]] which are ''free'' from [[inheritance]] of any [[factor]] derived from any antecedent [[causation]]. Secondary causes yield [[effects]] which invariably [[exhibit]] inheritance from other and preceding [[causation]].
  
118:4.3 The purely static potentials inherent in the Unqualified Absolute are reactive to those causations of the Deity Absolute which are produced by the actions of the Paradise Trinity. In the presence of the Universal Absolute these causative-impregnated static potentials forthwith become active and responsive to the influence of certain transcendental agencies whose actions result in the transmutation of these activated potentials to the status of true universe possibilities for development, actualized capacities for growth. It is upon such matured potentials that the creators and controllers of the grand universe enact the never-ending drama of cosmic evolution.
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118:4.3 The [[purely]] [[static]] [[potentials]] [[inherent]] in the [[Unqualified Absolute]] are reactive to those [[causations]] of the [[Deity Absolute]] which are produced by the [[actions]] of the [[Paradise Trinity]]. In the [[presence]] of the [[Universal Absolute]] these causative-impregnated [[static]] [[potentials]] forthwith become [[active]] and [[responsive]] to the [[influence]] of certain [[transcendental]] [[agencies]] whose [[actions]] result in the [[transmutation]] of these [[activated]] [[potentials]] to the [[status]] of true [[universe]] [[possibilities]] for [[development]], actualized capacities for [[growth]]. It is upon such [[matured]] [[potentials]] that [[the creators]] and [http://nordan.daynal.org/wiki/index.php?title=Paper_29#PAPER_29:_THE_UNIVERSE_POWER_DIRECTORS controllers] of the [[grand universe]] enact the never-ending [[drama]] of [[cosmic]] [[evolution]].
  
118:4.4 Causation, disregarding existentials, is threefold in its basic constitution. As it operates in this universe age and concerning the finite level of the seven superuniverses, it may be conceived as follows:
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118:4.4 [[Causation]], disregarding [[existential]]s, is [[threefold]] in its basic [[constitution]]. As it operates in [[this universe age]] and concerning the [[finite]] level of the [[seven superuniverses]], it may be conceived as follows:
  
*1. 118:4.5 Activation of static potentials. The establishment of destiny in the Universal Absolute by the actions of the Deity Absolute, operating in and upon the Unqualified Absolute and in consequence of the volitional mandates of the Paradise Trinity.
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*1. 118:4.5 ''Activation of static potentials''. The [[establishment]] of [[destiny]] in the [[Universal Absolute]] by the [[actions]] of the [[Deity Absolute]], operating in and upon the [[Unqualified Absolute]] and in [[consequence]] of the [[volitional]] [[mandates]] of the [[Paradise Trinity]].
*2. 118:4.6 Eventuation of universe capacities. This involves the transformation of undifferentiated potentials into segregated and defined plans. This is the act of the Ultimacy of Deity and of the manifold agencies of the transcendental level. Such acts are in perfect anticipation of the future needs of the entire master universe. It is in connection with the segregation of potentials that the Architects of the Master Universe exist as the veritable embodiments of the Deity concept of the universes. Their plans appear to be ultimately space limited in extent by the concept periphery of the master universe, but as plans they are not otherwise conditioned by time or space.
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*2. 118:4.6 ''Eventuation of universe capacities''. This involves the [[transformation]] of undifferentiated [[potentials]] into [[segregated]] and defined [[plans]]. This is the [[act]] of the [http://nordan.daynal.org/wiki/index.php?title=Foreword#I._DEITY_AND_DIVINITY Ultimacy of Deity (0:1.10)] and of the manifold [[agencies]] of the [[transcendental]] level. Such [[acts]] are in [[perfect]] [[anticipation]] of the [[future]] needs of the entire [[master universe]]. It is in [[connection]] with the [[segregation]] of [[potentials]] that the [[Architects of the Master Universe]] exist as the veritable embodiments of the [[Deity]] [[concept]] of [[the universes]]. Their [[plans]] appear to be ultimately [[space]] [[limited]] in extent by the [[concept]] [[periphery]] of the [[master universe]], but as [[plans]] they are not otherwise conditioned by [[time]] or [[space]].
*3. 118:4.7 Creation and evolution of universe actuals. It is upon a cosmos impregnated by the capacity-producing presence of the Ultimacy of Deity that the Supreme Creators operate to effect the time transmutations of matured potentials into experiential actuals. Within the master universe all actualization of potential reality is limited by ultimate capacity for development and is time-space conditioned in the final stages of emergence. The Creator Sons going out from Paradise are, in actuality, transformative creators in the cosmic sense. But this in no manner invalidates man's concept of them as creators; from the finite viewpoint they certainly can and do create.
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*3. 118:4.7 ''Creation and evolution of universe actuals''. It is upon a [[cosmos]] impregnated by the [[capacity]]-producing [[presence]] of the [http://nordan.daynal.org/wiki/index.php?title=Foreword#I._DEITY_AND_DIVINITY Ultimacy of Deity (0:1.12)] that the [[Supreme Creators]] operate to [[effect]] the [[time]] [[transmutations]] of [[matured]] [[potentials]] into [[experiential]] [[actuals]]. Within the [[master universe]] all actualization of [[potential]] [[reality]] is [[limited]] by [[ultimate]] capacity for [[development]] and is [[time-space]] conditioned in the final [[stages]] of [[emergence]]. The [[Creator Sons]] going out from [[Paradise]] are, in [[actuality]], [[transformative]] [[creators]] in the [[cosmic]] sense. But this in no [[manner]] invalidates [[man]]'s [[concept]] of them as creators; from the [[finite]] [[viewpoint]] they certainly can and do create.
  
 
==118:5. OMNIPOTENCE AND COMPOSSIBILITY==
 
==118:5. OMNIPOTENCE AND COMPOSSIBILITY==
  
118:5.1 The omnipotence of Deity does not imply the power to do the nondoable. Within the time-space frame and from the intellectual reference point of mortal comprehension, even the infinite God cannot create square circles or produce evil that is inherently good. God cannot do the ungodlike thing. Such a contradiction of philosophic terms is the equivalent of nonentity and implies that nothing is thus created. A personality trait cannot at the same time be Godlike and ungodlike. Compossibility is innate in divine power. And all of this is derived from the fact that omnipotence not only creates things with a nature but also gives origin to the nature of all things and beings.
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118:5.1 The [[omnipotence]] of [[Deity]] does not imply the [[power]] to do the nondoable. Within the [[time-space]] [[frame]] and from the [[intellectual]] [[reference]] [[point]] of [[mortal]] [[comprehension]], even the [[infinite]] [[God]] cannot [[create]] [http://en.wikipedia.org/wiki/Square_(geometry) square] [[circles]] or produce [[evil]] that is [[inherently]] [[good]]. [[God]] cannot do the ungodlike [[thing]]. Such a [[contradiction]] of [[philosophic]] terms is the [[equivalent]] of nonentity and implies that nothing is thus created. A [[personality]] [[trait]] cannot at the same time be Godlike and ungodlike. [[Compossibility]] is [[innate]] in [[divine]] [[power]]. And all of this is derived from the [[fact]] that [[omnipotence]] not only [[creates]] [[things]] with a [[nature]] but also gives [[origin]] to the nature of [[all things]] and [[beings]].
  
118:5.2 In the beginning the Father does all, but as the panorama of eternity unfolds in response to the will and mandates of the Infinite, it becomes increasingly apparent that creatures, even men, are to become God's partners in the realization of finality of destiny. And this is true even in the life in the flesh; when man and God enter into partnership, no limitation can be placed upon the future possibilities of such a partnership. When man realizes that the Universal Father is his partner in eternal progression, when he fuses with the indwelling Father presence, he has, in spirit, broken the fetters of time and has already entered upon the progressions of eternity in the quest for the Universal Father.
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118:5.2 In the beginning [[the Father]] does all, but as the [[panorama]] of [[eternity]] [[unfolds]] in [[response]] to the [[Free will|will]] and [[mandates]] of the [[Infinite]], it becomes increasingly [[apparent]] that [[creatures]], even men, are to become [[God]]'s [[partners]] in the [[realization]] of finality of [[destiny]]. And this is true even in the life in the [[flesh]]; when [[man]] and [[God]] enter into [[partnership]], no [[limitation]] can be placed upon the [[future]] [[possibilities]] of such a [[partnership]]. When man [[realizes]] that the [[Universal Father]] is his [[partner]] in [[eternal]] [[progression]], when he [[fuses]] with the [[Thought Adjuster|indwelling Father presence]], he has, in [[spirit]], broken the fetters of [[time]] and has already entered upon the [[progressions]] of [[eternity]] in the [[quest]] for the [[Universal Father]].
  
118:5.3 Mortal consciousness proceeds from the fact, to the meaning, and then to the value. Creator consciousness proceeds from the thought-value, through the word-meaning, to the fact of action. Always must God act to break the deadlock of the unqualified unity inherent in existential infinity. Always must Deity provide the pattern universe, the perfect personalities, the original truth, beauty, and goodness for which all subdeity creations strive. Always must God first find man that man may later find God. Always must there be a Universal Father before there can ever be universal sonship and consequent universal brotherhood.
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118:5.3 [[Mortal]] [[consciousness]] [[proceeds]] from the [[fact]], to the [[meaning]], and then to the [[value]]. [[Creator consciousness]] proceeds from the [[thought]]-[[value]], through the [[word]]-[[meaning]], to the [[fact]] of [[action]]. Always must [[God]] [[act]] to break the [[deadlock]] of the unqualified [[unity]] [[inherent]] in [[existential]] [[infinity]]. Always must [[Deity]] provide the [[pattern]] [[universe]], the [[perfect]] [[personalities]], the [[original]] [http://nordan.daynal.org/wiki/index.php?title=Paper_56#56:10._TRUTH.2C_BEAUTY.2C_AND_GOODNESS truth, beauty, and goodness] for which all subdeity [[creations]] strive. Always must [[God]] first find [[man]] that man may later find God. Always must there be a [[Universal Father]] before there can ever be [[universal]] sonship and consequent universal [[brotherhood]].
  
 
==118:6. OMNIPOTENCE AND OMNIFICENCE==
 
==118:6. OMNIPOTENCE AND OMNIFICENCE==
  
118:6.1 God is truly omnipotent, but he is not omnificent—he does not personally do all that is done. Omnipotence embraces the power-potential of the Almighty Supreme and the Supreme Being, but the volitional acts of God the Supreme are not the personal doings of God the Infinite.
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118:6.1 [[God]] is truly [[omnipotent]], but he is not [[omnificent]]—he does not [[personally]] do all that is done. [[Omnipotence]] [[embraces]] the [[power]]-[[potential]] of the [[Almighty Supreme]] and the [[Supreme Being]], but the [[volitional]] [[acts]] of [[God the Supreme]] are not the [[personal]] doings of [[God]] the [[Infinite]].
  
118:6.2 To advocate the omnificence of primal Deity would be equal to disenfranchising well-nigh a million Creator Sons of Paradise, not to mention the innumerable hosts of various other orders of concurring creative assistants. There is but one uncaused Cause in the whole universe. All other causes are derivatives of this one First Great Source and Center. And none of this philosophy does any violence to the freewillness of the myriads of the children of Deity scattered through a vast universe.
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118:6.2 To [[advocate]] the [[omnificence]] of primal [[Deity]] would be [[equal]] to disenfranchising well-nigh a million [[Creator Sons]] of [[Paradise]], not to mention the innumerable [http://nordan.daynal.org/wiki/index.php?title=Paper_39 hosts] of various other orders of concurring [[creative]] assistants. There is but one uncaused [Cause] in the [[whole]] [[universe]]. All other causes are [[derivatives]] of this one [[First Great Source and Center]]. And none of this [[philosophy]] does any [[violence]] to the [[Free will|freewillness]] of the myriads of the [[children]] of [[Deity]] scattered through a vast [[universe]].
  
118:6.3 Within a local frame, volition may appear to function as an uncaused cause, but it unfailingly exhibits inheritance factors which establish relationship with the unique, original, and absolute First Causes.
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118:6.3 Within a local [[frame]], [[volition]] may [[appear]] to [[function]] as an uncaused [[cause]], but it unfailingly [[exhibits]] [[inheritance]] [[factors]] which [[establish]] [[relationship]] with the [[unique]], [[original]], and [[absolute]] [[the Gods|First Causes]].
  
118:6.4 All volition is relative. In the originating sense, only the Father-I AM possesses finality of volition; in the absolute sense, only the Father, the Son, and the Spirit exhibit the prerogatives of volition unconditioned by time and unlimited by space. Mortal man is endowed with free will, the power of choice, and though such choosing is not absolute, nevertheless, it is relatively final on the finite level and concerning the destiny of the choosing personality.
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118:6.4 All [[volition]] is [[relative]]. In the originating sense, only [[the Father]]-[[I AM]] [[possesses]] finality of [[volition]]; in the [[absolute]] sense, only [[the Father]], [[the Son]], and [[the Spirit]] [[exhibit]] the [[prerogatives]] of [[volition]] unconditioned by [[time]] and unlimited by [[space]]. [[Mortal]] man is [[endowed]] with [[free will]], the [[power]] of [[choice]], and though such [[choosing]] is not [[absolute]], nevertheless, it is [[relatively]] final on the [[finite]] level and concerning the [[destiny]] of the [[choosing]] [[personality]].
  
118:6.5 Volition on any level short of the absolute encounters limitations which are constitutive in the very personality exercising the power of choice. Man cannot choose beyond the range of that which is choosable. He cannot, for instance, choose to be other than a human being except that he can elect to become more than a man; he can choose to embark upon the voyage of universe ascension, but this is because the human choice and the divine will happen to be coincident upon this point. And what a son desires and the Father wills will certainly come to pass.
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118:6.5 [[Volition]] on any [[level]] short of the [[absolute]] encounters [[limitations]] which are constitutive in the very [[personality]] exercising the [[power]] of [[choice]]. [[Man]] cannot [[choose]] beyond the range of that which is choosable. He cannot, for instance, choose to be other than a [[human being]] except that he can elect to become more than a man; he can choose to embark upon the [[voyage]] of [[universe ascension]], but this is because the human [[choice]] and the [[divine]] will happen to be [[coincident]] upon this point. And what a son [[desires]] and [[the Father]] wills will certainly come to pass.
  
118:6.6 In the mortal life, paths of differential conduct are continually opening and closing, and during the times when choice is possible the human personality is constantly deciding between these many courses of action. Temporal volition is linked to time, and it must await the passing of time to find opportunity for expression. Spiritual volition has begun to taste liberation from the fetters of time, having achieved partial escape from time sequence, and that is because spiritual volition is self-identifying with the will of God.
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118:6.6 In the [[mortal]] life, paths of [[differential]] [[conduct]] are continually opening and closing, and during the times when [[choice]] is possible the [[human]] [[personality]] is constantly deciding between these many [[courses]] of [[action]]. [[Temporal]] [[volition]] is linked to [[time]], and it must await the passing of time to find [[opportunity]] for [[expression]]. [[Spiritual]] [[volition]] has begun to taste [[liberation]] from the fetters of [[time]], having achieved partial [[escape]] from [[time]] [[sequence]], and that is because [[spiritual]] [[volition]] is [[self]]-[[identifying]] with [[the will of God]].
  
118:6.7 Volition, the act of choosing, must function within the universe frame which has actualized in response to higher and prior choosing. The entire range of human will is strictly finite-limited except in one particular: When man chooses to find God and to be like him, such a choice is superfinite; only eternity can disclose whether this choice is also superabsonite.
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118:6.7 [[Volition]], the [[act]] of [[choosing]], must [[function]] within the [[universe]] [[frame]] which has [[actualized]] in [[response]] to higher and prior choosing. The entire range of [[human]] [[Free will|will]] is strictly [[finite]]-[[limited]] except in one particular: When man chooses to find [[God]] and to be like him, such a [[choice]] is superfinite; only [[eternity]] can disclose whether this [[choice]] is also superabsonite.
  
118:6.8 To recognize Deity omnipotence is to enjoy security in your experience of cosmic citizenship, to possess assurance of safety in the long journey to Paradise. But to accept the fallacy of omnificence is to embrace the colossal error of Pantheism.
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118:6.8 To [[recognize]] [[Deity]] [[omnipotence]] is to [[enjoy]] [[security]] in your [[experience]] of [[cosmic]] [[citizenship]], to [[possess]] [[assurance]] of [[safety]] in the long [[journey]] to [[Paradise]]. But to [[accept]] the [[fallacy]] of [[omnificence]] is to [[embrace]] the colossal [[error]] of [[Pantheism]].
  
 
==118:7. OMNISCIENCE AND PREDESTINATION==
 
==118:7. OMNISCIENCE AND PREDESTINATION==
  
118:7.1 The function of Creator will and creature will, in the grand universe, operates within the limits, and in accordance with the possibilities, established by the Master Architects. This foreordination of these maximum limits does not, however, in the least abridge the sovereignty of creature will within these boundaries. Neither does ultimate foreknowledge—full allowance for all finite choice—constitute an abrogation of finite volition. A mature and farseeing human being might be able to forecast the decision of some younger associate most accurately, but this foreknowledge takes nothing away from the freedom and genuineness of the decision itself. The Gods have wisely limited the range of the action of immature will, but it is true will, nonetheless, within these defined limits.
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118:7.1 The [[function]] of [[Creator]] will and [[creature]] [[Free will|will]], in the [[grand universe]], operates within the [[limits]], and in [[accordance]] with the [[possibilities]], [[established]] by the [[Master Architects]]. This foreordination of these maximum limits does not, however, in the least abridge the [[sovereignty]] of [[creature]] will within these boundaries. Neither does [[ultimate]] foreknowledge—full allowance for all [[finite]] [[choice]]—[[constitute]] an abrogation of finite [[volition]]. A [[mature]] and farseeing [[human being]] might be able to [[forecast]] the [[decision]] of some younger associate most accurately, but this foreknowledge takes nothing away from the [[freedom]] and genuineness of the [[decision]] itself. [[The Gods]] have [[wisely]] limited the range of the [[action]] of immature will, but it is true will, nonetheless, within these defined limits.
  
118:7.2 Even the supreme correlation of all past, present, and future choice does not invalidate the authenticity of such choosings. It rather indicates the foreordained trend of the cosmos and suggests foreknowledge of those volitional beings who may, or may not, elect to become contributory parts of the experiential actualization of all reality.
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118:7.2 Even the [[supreme]] correlation of all [[past]], [[present]], and [[future]] [[choice]] does not invalidate the [[authenticity]] of such choosings. It rather indicates the foreordained [[trend]] of the [[cosmos]] and suggests foreknowledge of those [[volitional]] [[beings]] who may, or may not, elect to become contributory [[parts]] of the [[experiential]] [[actualization]] of all [[reality]].
  
118:7.3 Error in finite choosing is time bound and time limited. It can exist only in time and within the evolving presence of the Supreme Being. Such mistaken choosing is time possible and indicates (besides the incompleteness of the Supreme) that certain range of choice with which immature creatures must be endowed in order to enjoy universe progression by making freewill contact with reality.
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118:7.3 [[Error]] in [[finite]] [[choosing]] is time bound and [[time]] [[limited]]. It can exist only in time and within the [[evolving]] [[presence]] of the [[Supreme Being]]. Such mistaken choosing is time possible and indicates (besides the incompleteness of the [[Supreme]]) that certain range of [[choice]] with which immature [[creatures]] must be [[endowed]] in order to [[enjoy]] [[universe]] [[progression]] by making freewill [[contact]] with [[reality]].
  
118:7.4 Sin in time-conditioned space clearly proves the temporal liberty—even license—of the finite will. Sin depicts immaturity dazzled by the freedom of the relatively sovereign will of personality while failing to perceive the supreme obligations and duties of cosmic citizenship.
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118:7.4 [[Sin]] in time-conditioned [[space]] clearly proves the [[temporal]] [[liberty]]—even [[license]]—of the [[finite]] [[Free will|will]]. [[Sin]] depicts immaturity dazzled by the [[freedom]] of the [[relatively]] [[sovereign]] will of [[personality]] while failing to [[perceive]] the supreme [[obligations]] and [[duties]] of [[cosmic]] [[citizenship]].
  
118:7.5 Iniquity in the finite domains reveals the transient reality of all God-unidentified selfhood. Only as a creature becomes God identified, does he become truly real in the universes. Finite personality is not self-created, but in the superuniverse arena of choice it does self-determine destiny.
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118:7.5 [[Iniquity]] in the [[finite]] [[domains]] reveals the [[transient]] [[reality]] of all God-unidentified [[selfhood]]. Only as a [[creature]] becomes [[God]] [[identified]], does he become truly real in the [[universes]]. Finite [[personality]] is not [[self]]-[[created]], but in the [[superuniverse]] arena of [[choice]] it does self-determine [[destiny]].
  
118:7.6 The bestowal of life renders material-energy systems capable of self-perpetuation, self-propagation, and self-adaptation. The bestowal of personality imparts to living organisms the further prerogatives of self-determination, self-evolution, and self-identification with a fusion spirit of Deity.
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118:7.6 The [[bestowal]] of life renders [[material]]-[[energy]] [[systems]] capable of self-[[perpetuation]], self-[[propagation]], and self-[[adaptation]]. The [[bestowal]] of [[personality]] imparts to living [[organisms]] the further [[prerogatives]] of [[self]]-[[determination]], self-[[evolution]], and self-[[identification]] with a [http://nordan.daynal.org/wiki/index.php?title=Paper_40#40:10._ASCENDANT_DESTINIES fusion spirit of Deity].
  
118:7.7 Subpersonal living things indicate mind activating energy-matter, first as physical controllers, and then as adjutant mind-spirits. Personality endowment comes from the Father and imparts unique prerogatives of choice to the living system. But if personality has the prerogative of exercising volitional choice of reality identification, and if this is a true and free choice, then must evolving personality also have the possible choice of becoming self-confusing, self-disrupting, and self-destroying. The possibility of cosmic self-destruction cannot be avoided if the evolving personality is to be truly free in the exercise of finite will.
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118:7.7 Subpersonal living [[things]] indicate [[mind]] activating [[energy]]-[[matter]], first as [http://nordan.daynal.org/wiki/index.php?title=Paper_29#29:4._THE_MASTER_PHYSICAL_CONTROLLERS physical controllers], and then as [http://nordan.daynal.org/wiki/index.php?title=Paper_17#17:7._THE_ADJUTANT_MIND-SPIRITS adjutant mind-spirits]. [[Personality]] [[endowment]] comes from [[the Father]] and imparts [[unique]] [[prerogatives]] of [[choice]] to the living [[system]]. But if [[personality]] has the [[prerogative]] of exercising volitional [[choice]] of [[reality]] [[identification]], and if this is a true and [[free]] [[choice]], then must evolving [[personality]] also have the possible choice of becoming self-confusing, self-disrupting, and self-destroying. The [[possibility]] of [[cosmic]] [[Suicide|self-destruction]] cannot be avoided if the evolving [[personality]] is to be truly [[free]] in the [[exercise]] of finite will.
  
118:7.8 Therefore is there increased safety in narrowing the limits of personality choice throughout the lower levels of existence. Choice becomes increasingly liberated as the universes are ascended; choice eventually approximates divine freedom when the ascending personality achieves divinity of status, supremacy of consecration to the purposes of the universe, completion of cosmic-wisdom attainment, and finality of creature identification with the will and the way of God.
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118:7.8 Therefore is there increased [[safety]] in narrowing the [[limits]] of [[personality]] [[choice]] throughout the lower [[levels]] of [[existence]]. [[Choice]] becomes increasingly [[liberated]] as the [[universes]] are [[ascended]]; choice [[eventually]] approximates [[divine]] [[freedom]] when the [http://nordan.daynal.org/wiki/index.php?title=Paper_40 ascending personality] achieves [[divinity]] of [[status]], [[supremacy]] of [[consecration]] to the [[purposes]] of the [[universe]], completion of [[cosmic]]-[[wisdom]] [[attainment]], and finality of [[creature]] [[identification]] with the will and the way of [[God]].
  
 
==118:8. CONTROL AND OVERCONTROL==
 
==118:8. CONTROL AND OVERCONTROL==
  
118:8.1 In the time-space creations, free will is hedged about with restraints, with limitations. Material-life evolution is first mechanical, then mind activated, and (after the bestowal of personality) it may become spirit directed. Organic evolution on the inhabited worlds is physically limited by the potentials of the original physical-life implantations of the Life Carriers.
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118:8.1 In the [[time-space]] [[creations]], [[free will]] is hedged about with restraints, with [[limitations]]. [[Material]]-life [[evolution]] is first [[mechanical]], then [[mind]] [[activated]], and (after the [[bestowal]] of [[personality]]) it may become [[spirit]] directed. [[Organic]] [[evolution]] on the [http://nordan.daynal.org/wiki/index.php?title=Paper_49 inhabited worlds] is [[physically]] [[limited]] by the [[potentials]] of the [[original]] [http://nordan.daynal.org/wiki/index.php?title=Paper_36#36:3._LIFE_TRANSPLANTATION physical-life implantations] of the [[Life Carriers]].
  
118:8.2 Mortal man is a machine, a living mechanism; his roots are truly in the physical world of energy. Many human reactions are mechanical in nature; much of life is machinelike. But man, a mechanism, is much more than a machine; he is mind endowed and spirit indwelt; and though he can never throughout his material life escape the chemical and electrical mechanics of his existence, he can increasingly learn how to subordinate this physical-life machine to the directive wisdom of experience by the process of consecrating the human mind to the execution of the spiritual urges of the indwelling Thought Adjuster.
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118:8.2 [[Mortal]] man is a [[machine]], a living [[mechanism]]; his [[roots]] are truly in the [[physical]] world of [[energy]]. Many human [[reactions]] are [[mechanical]] in [[nature]]; much of life is machinelike. But man, a [[mechanism]], is much more than a machine; he is [[mind]] [[endowed]] and [[spirit]] indwelt; and though he can never throughout his [[material]] life [[escape]] the [[chemical]] and [[electrical]] [[mechanics]] of his [[existence]], he can increasingly learn how to subordinate this [[physical]]-life [[machine]] to the directive [[wisdom]] of [[experience]] by the [[process]] of [[consecrating]] the [http://nordan.daynal.org/wiki/index.php?title=Paper_111#111:1._THE_MIND_ARENA_OF_CHOICE human mind] to the [[execution]] of the [[spiritual]] urges of the indwelling [[Thought Adjuster]].
  
118:8.3 The spirit liberates, and the mechanism limits, the function of will. Imperfect choice, uncontrolled by mechanism, unidentified with spirit, is dangerous and unstable. Mechanical dominance insures stability at the expense of progress; spirit alliance liberates choice from the physical level and at the same time assures the divine stability produced by augmented universe insight and increased cosmic comprehension.
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118:8.3 The [[spirit]] [[liberates]], and the [[mechanism]] [[limits]], the [[function]] of will. Imperfect [[choice]], uncontrolled by [[mechanism]], unidentified with [[spirit]], is [[dangerous]] and unstable. [[Mechanical]] [[dominance]] insures [[stability]] at the expense of [[progress]]; [[spirit]] [[alliance]] [[liberates]] [[choice]] from the [[physical]] level and at the [[same time]] [[assures]] the [[divine]] [[stability]] produced by augmented [[universe]] [[insight]] and increased [[cosmic]] [[comprehension]].
  
118:8.4 The great danger that besets the creature is that, in achieving liberation from the fetters of the life mechanism, he will fail to compensate this loss of stability by effecting a harmonious working liaison with spirit. Creature choice, when relatively liberated from mechanical stability, may attempt further self-liberation independent of greater spirit identification.
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118:8.4 The great [[danger]] that besets the [[creature]] is that, in achieving [[liberation]] from the fetters of the life [[mechanism]], he will fail to [[compensate]] this loss of [[stability]] by effecting a [[harmonious]] working [[liaison]] with [[spirit]]. [[Creature]] [[choice]], when [[relatively]] [[liberated]] from [[mechanical]] [[stability]], may attempt further [[self]]-[[liberation]] [[independent]] of greater [[spirit]] [[identification]].
  
118:8.5 The whole principle of biologic evolution makes it impossible for primitive man to appear on the inhabited worlds with any large endowment of self-restraint. Therefore does the same creative design which purposed evolution likewise provide those external restraints of time and space, hunger and fear, which effectively circumscribe the subspiritual choice range of such uncultured creatures. As man's mind successfully overstrides increasingly difficult barriers, this same creative design has also provided for the slow accumulation of the racial heritage of painfully garnered experiential wisdom—in other words, for the maintenance of a balance between the diminishing external restraints and the augmenting internal restraints.
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118:8.5 The [[whole]] [[principle]] of [[biologic]] [[evolution]] makes it impossible for [http://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN primitive man] to [[appear]] on the [http://nordan.daynal.org/wiki/index.php?title=Paper_49 inhabited worlds] with any large [[endowment]] of [[self]]-[[restraint]]. Therefore does the same [[creative]] [[design]] which [[purposed]] [[evolution]] likewise provide those external restraints of [[time and space]], [[hunger]] and [[fear]], which effectively [[circumscribe]] the subspiritual [[choice]] range of such uncultured [[creatures]]. As man's mind successfully overstrides increasingly [[difficult]] barriers, this same [[creative]] [[design]] has also provided for the slow accumulation of the [[racial]] [[heritage]] of painfully garnered [[experiential]] [[wisdom]]—in other [[words]], for the [[maintenance]] of a [[balance]] between the diminishing external restraints and the augmenting internal restraints.
  
118:8.6 The slowness of evolution, of human cultural progress, testifies to the effectiveness of that brake—material inertia—which so efficiently operates to retard dangerous velocities of progress. Thus does time itself cushion and distribute the otherwise lethal results of premature escape from the next-encompassing barriers to human action. For when culture advances overfast, when material achievement outruns the evolution of worship-wisdom, then does civilization contain within itself the seeds of retrogression; and unless buttressed by the swift augmentation of experiential wisdom, such human societies will recede from high but premature levels of attainment, and the " dark ages " of the interregnum of wisdom will bear witness to the inexorable restoration of the imbalance between self-liberty and self-control.
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118:8.6 The slowness of [[evolution]], of [[human]] [[cultural]] [[progress]], testifies to the effectiveness of that brake—material [[inertia]]—which so [[efficiently]] operates to retard [[dangerous]] [[velocities]] of [[progress]]. Thus does time itself cushion and [[distribute]] the otherwise lethal results of premature [[escape]] from the next-[[encompassing]] barriers to [[human]] [[action]]. For when [[culture]] advances overfast, when [[material]] achievement outruns the [[evolution]] of [[worship]]-[[wisdom]], then does civilization contain within itself the [[seeds]] of [[retrogression]]; and unless buttressed by the swift [[augmentation]] of [[experiential]] [[wisdom]], such human [[societies]] will recede from high but premature levels of [[attainment]], and the "[http://en.wikipedia.org/wiki/Dark_ages dark ages]" of the interregnum of [[wisdom]] will bear [[witness]] to the inexorable restoration of the imbalance between [[self]]-[[liberty]] and [[self]]-[[control]].
  
118:8.7 The iniquity of Caligastia was the by-passing of the time governor of progressive human liberation—the gratuitous destruction of restraining barriers, barriers which the mortal minds of those times had not experientially overridden.
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118:8.7 The [[iniquity]] of [[Caligastia]] was the by-passing of the [[time]] governor of [[progressive]] [[human]] [[liberation]]—the gratuitous destruction of restraining barriers, barriers which the [[mortal]] [[minds]] of those times had not experientially overridden.
  
118:8.8 That mind which can effect a partial abridgment of time and space, by this very act proves itself possessed of the seeds of wisdom which can effectively serve in lieu of the transcended barrier of restraint.
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118:8.8 That [[mind]] which can [[effect]] a partial abridgment of [[time and space]], by this very [[act]] [[proves]] itself [[possessed]] of the [[seeds]] of [[wisdom]] which can effectively serve in lieu of the [[transcended]] barrier of [[restraint]].
  
118:8.9 Lucifer similarly sought to disrupt the time governor operating in restraint of the premature attainment of certain liberties in the local system. A local system settled in light and life has experientially achieved those viewpoints and insights which make feasible the operation of many techniques that would be disruptive and destructive in the presettled eras of that very realm.
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118:8.9 [[Lucifer]] similarly sought to disrupt the [[time]] governor operating in restraint of the premature [[attainment]] of certain liberties in the [[local system]]. A local system settled in [[light and life]] has experientially [[achieved]] those [[viewpoints]] and [[insights]] which make feasible the operation of many [[techniques]] that would be disruptive and destructive in the presettled eras of that very realm.
  
118:8.10 As man shakes off the shackles of fear, as he bridges continents and oceans with his machines, generations and centuries with his records, he must substitute for each transcended restraint a new and voluntarily assumed restraint in accordance with the moral dictates of expanding human wisdom. These self-imposed restraints are at once the most powerful and the most tenuous of all the factors of human civilization—concepts of justice and ideals of brotherhood. Man even qualifies himself for the restraining garments of mercy when he dares to love his fellow men, while he achieves the beginnings of spiritual brotherhood when he elects to mete out to them that treatment which he himself would be accorded, even that treatment which he conceives that God would accord them.
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118:8.10 As [[man]] shakes off the shackles of [[fear]], as he bridges [[continents]] and [[oceans]] with his [[machines]], [[generations]] and centuries with his [[records]], he must substitute for each [[transcended]] [[restraint]] a new and voluntarily assumed restraint in [[accordance]] with the [[moral]] [[dictates]] of [[expanding]] human [[wisdom]]. These self-imposed restraints are at once the most [[powerful]] and the most [[tenuous]] of all the [[factors]] of human [[civilization]]—[[concepts]] of [[justice]] and [[ideals]] of [[brotherhood]]. Man even qualifies himself for the restraining [[garments]] of [[mercy]] when he [[dare]]s to [[love]] his fellow men, while he [[achieves]] the beginnings of [[spiritual]] [[brotherhood]] when he [[elects]] to mete out to them that treatment which he himself would be accorded, even that treatment which he [[conceives]] that [[God]] would accord them.
  
118:8.11 An automatic universe reaction is stable and, in some form, continuing in the cosmos. A personality who knows God and desires to do his will, who has spirit insight, is divinely stable and eternally existent. Man's great universe adventure consists in the transit of his mortal mind from the stability of mechanical statics to the divinity of spiritual dynamics, and he achieves this transformation by the force and constancy of his own personality decisions, in each of life's situations declaring, " It is my will that your will be done. "
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118:8.11 An [[automatic]] [[universe]] [[reaction]] is [[stable]] and, in some [[form]], continuing in the [[cosmos]]. A [[personality]] who [[know]]s [[God]] and [[desires]] [[to do his will]], who has [[spirit]] [[insight]], is [[divinely]] [[stable]] and eternally existent. Man's great [[universe]] [[adventure]] consists in the [[transit]] of his [http://nordan.daynal.org/wiki/index.php?title=Paper_42#10._UNIVERSAL_NONSPIRITUAL_ENERGY_SYSTEMS_.28MATERIAL_MIND_SYSTEMS.29 mortal mind] from the [[stability]] of [[mechanical]] [[statics]] to the [[divinity]] of [[spiritual]] [[dynamics]], and he achieves this [[transformation]] by the [[force]] and constancy of his own [[personality]] [[decisions]], in each of life's situations declaring, "It is my will that your will be done."[http://nordan.daynal.org/wiki/index.php?title=Gospel_of_matthew#Chapter_12]
  
 
==118:9. UNIVERSE MECHANISMS==
 
==118:9. UNIVERSE MECHANISMS==
  
118:9.1 Time and space are a conjoined mechanism of the master universe. They are the devices whereby finite creatures are enabled to coexist in the cosmos with the Infinite. Finite creatures are effectively insulated from the absolute levels by time and space. But these insulating media, without which no mortal could exist, operate directly to limit the range of finite action. Without them no creature could act, but by them the acts of every creature are definitely limited.
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118:9.1 [[Time and space]] are a conjoined [[mechanism]] of the [[master universe]]. They are the devices whereby [[finite]] [[creatures]] are enabled to coexist in the [[cosmos]] with the [[Infinite]]. [[Finite]] [[creatures]] are effectively [[insulated]] from the [[absolute]] [[levels]] by [[time and space]]. But these insulating [[media]], without which no [[mortal]] could exist, operate directly to [[limit]] the range of [[finite]] [[action]]. Without them no [[creature]] could [[act]], but by them the acts of every creature are definitely [[limited]].
  
118:9.2 Mechanisms produced by higher minds function to liberate their creative sources but to some degree unvaryingly limit the action of all subordinate intelligences. To the creatures of the universes this limitation becomes apparent as the mechanism of the universes. Man does not have unfettered free will; there are limits to his range of choice, but within the radius of this choice his will is relatively sovereign.
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118:9.2 [[Mechanisms]] produced by [[Frame of reference|higher minds]] [[function]] to [[liberate]] their [[creative]] [[sources]] but to some [[degree]] unvaryingly [[limit]] the [[action]] of all subordinate [[intelligences]]. To the [[creatures]] of the [[universes]] this [[limitation]] becomes [[apparent]] as the [[mechanism]] of the universes. [[Man]] does not have unfettered [[free will]]; there are [[limits]] to his range of [[choice]], but within the [[radius]] of this choice his will is [[relatively]] [[sovereign]].
  
118:9.3 The life mechanism of the mortal personality, the human body, is the product of supermortal creative design; therefore it can never be perfectly controlled by man himself. Only when ascending man, in liaison with the fused Adjuster, self-creates the mechanism for personality expression, will he achieve perfected control thereof.
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118:9.3 The life [[mechanism]] of the [[mortal]] [[personality]], the human [[body]], is the product of [[supermortal]] [[creative]] [[design]]; therefore it can never be perfectly [[controlled]] by man himself. Only when [http://nordan.daynal.org/wiki/index.php?title=Paper_40#40:5._MORTALS_OF_TIME_AND_SPACE ascending man], in [[liaison]] with the [http://nordan.daynal.org/wiki/index.php?title=Paper_110#110:7._THE_ATTAINMENT_OF_IMMORTALITY fused Adjuster], [[self]]-[[creates]] the [[mechanism]] for [[personality]] [[expression]], will he [[achieve]] [[perfected]] [[control]] thereof.
  
118:9.4 The grand universe is mechanism as well as organism, mechanical and living—a living mechanism activated by a Supreme Mind, co-ordinating with a Supreme Spirit, and finding expression on maximum levels of power and personality unification as the Supreme Being. But to deny the mechanism of the finite creation is to deny fact and to disregard reality.
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118:9.4 The [[grand universe]] is [[mechanism]] as well as [[organism]], [[mechanical]] and living—a living [[mechanism]] activated by a [http://nordan.daynal.org/wiki/index.php?title=Paper_116_-_The_Almighty_Supreme#116:1._THE_SUPREME_MIND Supreme Mind], [[co-ordinating]] with a [http://nordan.daynal.org/wiki/index.php?title=Paper_116_-_The_Almighty_Supreme#116:6._SPIRIT_DOMINANCE Supreme Spirit], and finding [[expression]] on maximum levels of [[power]] and [[personality]] [[unification]] as the [[Supreme Being]]. But to deny the [[mechanism]] of the [[finite]] [[creation]] is to [[Ignorance|deny]] [[fact]] and to disregard [[reality]].
  
118:9.5 Mechanisms are the products of mind, creative mind acting on and in cosmic potentials. Mechanisms are the fixed crystallizations of Creator thought, and they ever function true to the volitional concept that gave them origin. But the purposiveness of any mechanism is in its origin, not in its function.
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118:9.5 [[Mechanisms]] are the products of [[mind]], [[creative]] mind [[acting]] on and in [[cosmic]] [[potentials]]. [[Mechanisms]] are the fixed crystallizations of [[Creator]] [[thought]], and they ever [[function]] true to the [[volitional]] [[concept]] that gave them [[origin]]. But the [[purposive]]ness of any [[mechanism]] is in its [[origin]], not in its [[function]].
  
118:9.6 These mechanisms should not be thought of as limiting the action of Deity; rather is it true that in these very mechanics Deity has achieved one phase of eternal expression. The basic universe mechanisms have come into existence in response to the absolute will of the First Source and Center, and they will therefore eternally function in perfect harmony with the plan of the Infinite; they are, indeed, the nonvolitional patterns of that very plan.
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118:9.6 These [[mechanisms]] should not be [[thought]] of as [[limiting]] the [[action]] of [[Deity]]; rather is it true that in these very [[mechanics]] [[Deity]] has achieved one [[phase]] of [[eternal]] [[expression]]. The basic [[universe]] [[mechanisms]] have come into [[existence]] in [[response]] to the [[absolute]] will of the [[First Source and Center]], and they will therefore eternally [[function]] in perfect [[harmony]] with the [[plan]] of the [[Infinite]]; they are, indeed, the nonvolitional [[patterns]] of that very [[plan]].
  
118:9.7 We understand something of how the mechanism of Paradise is correlated with the personality of the Eternal Son; this is the function of the Conjoint Actor. And we have theories regarding the operations of the Universal Absolute with respect to the theoretical mechanisms of the Unqualified and the potential person of the Deity Absolute. But in the evolving Deities of Supreme and Ultimate we observe that certain impersonal phases are being actually united with their volitional counterparts, and thus there is evolving a new relationship between pattern and person.
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118:9.7 We [[understand]] something of how the [[mechanism]] of [[Paradise]] is correlated with the [[personality]] of the [[Eternal Son]]; this is the [[function]] of the [[Conjoint Actor]]. And we have [[theories]] regarding the operations of the [[Universal Absolute]] with [[respect]] to the [[theoretical]] [[mechanisms]] of the Unqualified and the [[potential]] [[person]] of the [[Deity Absolute]]. But in the evolving Deities of [[Supreme]] and [[Ultimate]] we [[observe]] that certain [[impersonal]] [[phases]] are being actually [[united]] with their [[volitional]] [[counterparts]], and thus there is evolving a new [[relationship]] between [[pattern]] and [[person]].
  
118:9.8 In the eternity of the past the Father and the Son found union in the unity of the expression of the Infinite Spirit. If, in the eternity of the future, the Creator Sons and the Creative Spirits of the local universes of time and space should attain creative union in the realms of outer space, what would their unity create as the combined expression of their divine natures? It may well be that we are to witness a hitherto unrevealed manifestation of Ultimate Deity, a new type of superadministrator. Such beings would embrace unique prerogatives of personality, being the union of personal Creator, impersonal Creative Spirit, mortal-creature experience, and progressive personalization of the Divine Minister. Such beings could be ultimate in that they would embrace personal and impersonal reality, while they would combine the experiences of Creator and creature. Whatever the attributes of such third persons of these postulated functioning trinities of the creations of outer space, they will sustain something of the same relation to their Creator Fathers and their Creative Mothers that the Infinite Spirit does to the Universal Father and the Eternal Son.
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118:9.8 In the [[eternity]] of the [[past]] [[the Father]] and [[the Son]] found [[union]] in the [[unity]] of the [[expression]] of the [[Infinite Spirit]]. If, in the [[eternity]] of the [[future]], the [http://nordan.daynal.org/wiki/index.php?title=Paper_21 Creator Sons] and the [http://nordan.daynal.org/wiki/index.php?title=Paper_17#17:6._THE_LOCAL_UNIVERSE_CREATIVE_SPIRITS Creative Spirits] of the [[local universes]] of [[time and space]] should [[attain]] [[creative]] [[union]] in the realms of [[outer space]], what would their [[unity]] create as the combined [[expression]] of their [[divine]] [[natures]]? It may well be that we are to [[witness]] a hitherto unrevealed [[manifestation]] of [[Ultimate]] Deity, a new type of superadministrator. Such [[beings]] would [[embrace]] [[unique]] [[prerogatives]] of [[personality]], being the [[union]] of [[personal]] [[Creator]], [[impersonal]] [http://nordan.daynal.org/wiki/index.php?title=Paper_17#17:6._THE_LOCAL_UNIVERSE_CREATIVE_SPIRITS Creative Spirit], [[mortal]]-[[creature]] [[experience]], and [[progressive]] personalization of the [[Divine Minister]]. Such [[beings]] could be [[ultimate]] in that they would [[embrace]] [[personal]] and [[impersonal]] [[reality]], while they would combine the [[experiences]] of [[Creator]] and [[creature]]. Whatever the [[attributes]] of such third [[persons]] of these [[postulated]] functioning [http://nordan.daynal.org/wiki/index.php?title=Foreword#XII._THE_TRINITIES trinities] of the [[creations]] of [[outer space]], they will sustain something of the same [[relation]] to their [http://nordan.daynal.org/wiki/index.php?title=Paper_21 Creator Fathers] and their [http://nordan.daynal.org/wiki/index.php?title=Paper_17#17:6._THE_LOCAL_UNIVERSE_CREATIVE_SPIRITS Creative Mothers] that the [[Infinite Spirit]] does to the [[Universal Father]] and the [[Eternal Son]].
  
118:9.9 God the Supreme is the personalization of all universe experience, the focalization of all finite evolution, the maximation of all creature reality, the consummation of cosmic wisdom, the embodiment of the harmonious beauties of the galaxies of time, the truth of cosmic mind meanings, and the goodness of supreme spirit values. And God the Supreme will, in the eternal future, synthesize these manifold finite diversities into one experientially meaningful whole, even as they are now existentially united on absolute levels in the Paradise Trinity.
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118:9.9 [[God the Supreme]] is the [[personalization]] of all [[universe]] [[experience]], the [[focalization]] of all [[finite]] [[evolution]], the maximation of all [[creature]] [[reality]], the [[consummation]] of [[cosmic]] [[wisdom]], the [[embodiment]] of the [[harmonious]] [[beauties]] of the [[galaxies]] of [[time]], the [[truth]] of [http://nordan.daynal.org/wiki/index.php?title=Paper_16#16:6._THE_COSMIC_MIND cosmic mind] [[meanings]], and the [[goodness]] of [[supreme]] [[spirit]] [[values]]. And [[God the Supreme]] will, in the [[eternal]] [[future]], [[synthesize]] these manifold finite [[diversities]] into one [[experiential]]ly meaningful [[whole]], even as they are now existentially united on [[absolute]] levels in the [[Paradise Trinity]].
  
 
==118:10. FUNCTIONS OF PROVIDENCE==
 
==118:10. FUNCTIONS OF PROVIDENCE==
  
118:10.1 Providence does not mean that God has decided all things for us and in advance. God loves us too much to do that, for that would be nothing short of cosmic tyranny. Man does have relative powers of choice. Neither is the divine love that shortsighted affection which would pamper and spoil the children of men.
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118:10.1 [[Providence]] does not mean that [[God]] has decided [[all things]] for us and in advance. [[God]] [[loves]] us too much to do that, for that would be nothing short of [[cosmic]] [[tyranny]]. Man does have [[relative]] [[powers]] of [[choice]]. Neither is the [[divine]] [[love]] that shortsighted [[affection]] which would pamper and spoil the [[children]] of men.
  
118:10.2 The Father, Son, and Spirit—as the Trinity—are not the Almighty Supreme, but the supremacy of the Almighty can never be manifest without them. The growth of the Almighty is centered on the Absolutes of actuality and predicated on the Absolutes of potentiality. But the functions of the Almighty Supreme are related to the functions of the Paradise Trinity.
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118:10.2 [[The Father]], [[the Son|Son]], and [[the Spirit|Spirit]]—as the [[Trinity]]—are not the [[Almighty Supreme]], but the [[supremacy]] of the Almighty can never be [[manifest]] without them. The [[growth]] of the [[Almighty]] is centered on the [http://nordan.daynal.org/wiki/index.php?title=Paper_105#105:3._THE_SEVEN_ABSOLUTES_OF_INFINITY Absolutes] of [[actuality]] and predicated on the Absolutes of [[potentiality]]. But the [[functions]] of the [[Almighty Supreme]] are related to the [[functions]] of the [[Paradise Trinity]].
  
118:10.3 It would appear that, in the Supreme Being, all phases of universe activity are being partially reunited by the personality of this experiential Deity. When, therefore, we desire to view the Trinity as one God, and if we limit this concept to the present known and organized grand universe, we discover that the evolving Supreme Being is the partial portraiture of the Paradise Trinity. And we further find that this Supreme Deity is evolving as the personality synthesis of finite matter, mind, and spirit in the grand universe.
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118:10.3 It would [[appear]] that, in the [[Supreme Being]], all [[phases]] of [[universe]] [[activity]] are being partially reunited by the [[personality]] of this [[experiential]] [[Deity]]. When, therefore, we desire to view the [[Trinity]] as one [[God]], and if we [[limit]] this [[concept]] to the present known and organized [[grand universe]], we [[discover]] that the evolving [[Supreme Being]] is the partial portraiture of the [[Paradise Trinity]]. And we further find that this [[Supreme]] [[Deity]] is evolving as the [[personality]] [[synthesis]] of [[finite]] [[matter]], [[mind]], and [[spirit]] in the [[grand universe]].
  
118:10.4 The Gods have attributes but the Trinity has functions, and like the Trinity, providence is a function, the composite of the other-than-personal overcontrol of the universe of universes, extending from the evolutionary levels of the Sevenfold synthesizing in the power of the Almighty on up through the transcendental realms of the Ultimacy of Deity.
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118:10.4 [[The Gods]] have [[attributes]] but the [[Trinity]] has [[functions]], and like the Trinity, [[providence]] is a [[function]], the [[composite]] of the other-than-personal ''overcontrol'' of the [[universe of universes]], extending from the evolutionary levels of [http://nordan.daynal.org/wiki/index.php?title=Foreword#VIII._GOD_THE_SEVENFOLD the Sevenfold] [[synthesizing]] in the [[power]] of the [[Almighty]] on up through the [[transcendental]] realms of the [http://nordan.daynal.org/wiki/index.php?title=Foreword#IX._GOD_THE_ULTIMATE Ultimacy of Deity].
  
118:10.5 God loves each creature as a child, and that love overshadows each creature throughout all time and eternity. Providence functions with regard to the total and deals with the function of any creature as such function is related to the total. Providential intervention with regard to any being is indicative of the importance of the function of that being as concerns the evolutionary growth of some total; such total may be the total race, the total nation, the total planet, or even a higher total. It is the importance of the function of the creature that occasions providential intervention, not the importance of the creature as a person.
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118:10.5 [[God]] [[loves]] each [[creature]] as a [[child]], and that [[love]] overshadows each [[creature]] throughout all [[time]] and [[eternity]]. [[Providence]] [[functions]] with regard to the [[total]] and deals with the [[function]] of any [[creature]] as such [[function]] is related to the [[total]]. Providential [[intervention]] with regard to any [[being]] is indicative of the importance of the [[function]] of that [[being]] as concerns the [[evolutionary]] [[growth]] of some [[total]]; such total may be the total [[race]], the total [[nation]], the total [[planet]], or even a higher total. It is the importance of the [[function]] of the [[creature]] that occasions providential [[intervention]], not the importance of the [[creature]] as a [[person]].
  
118:10.6 Nevertheless, the Father as a person may at any time interpose a fatherly hand in the stream of cosmic events all in accordance with the will of God and in consonance with the wisdom of God and as motivated by the love of God.
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118:10.6 Nevertheless, [[the Father]] as a [[person]] may at any time interpose a fatherly hand in the [[stream]] of [[cosmic]] [[events]] all in [[accordance]] with the will of God and in [[consonance]] with the [[wisdom]] of [[God]] and as [[motivated]] by the [[love]] of [[God]].
  
118:10.7 But what man calls providence is all too often the product of his own imagination, the fortuitous juxtaposition of the circumstances of chance. There is, however, a real and emerging providence in the finite realm of universe existence, a true and actualizing correlation of the energies of space, the motions of time, the thoughts of intellect, the ideals of character, the desires of spiritual natures, and the purposive volitional acts of evolving personalities. The circumstances of the material realms find final finite integration in the interlocking presences of the Supreme and the Ultimate.
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118:10.7 But what man calls [[providence]] is all too often the product of his own [[imagination]], the fortuitous [[juxtaposition]] of the circumstances of [[chance]]. There is, however, a real and emerging [[providence]] in the [[finite]] realm of [[universe]] [[existence]], a true and actualizing correlation of the [[energies]] of [[space]], the [[motions]] of [[time]], the [[thoughts]] of [[intellect]], the [[ideals]] of [[character]], the [[desires]] of [[spiritual]] [[natures]], and the [[purposive]] volitional [[acts]] of evolving [[personalities]]. The circumstances of the [[material]] realms find final [[finite]] [[integration]] in the interlocking [[presences]] of the [[Supreme]] and the [[Ultimate]].
  
118:10.8 As the mechanisms of the grand universe are perfected to a point of final precision through the overcontrol of mind, and as creature mind ascends to the perfection of divinity attainment through perfected integration with spirit, and as the Supreme consequently emerges as an actual unifier of all these universe phenomena, so does providence become increasingly discernible.
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118:10.8 As the [[mechanisms]] of the [[grand universe]] are perfected to a [[point]] of final [[precision]] through the [http://nordan.daynal.org/wiki/index.php?title=Paper_118#118:8._CONTROL_AND_OVERCONTROL overcontrol] of [[mind]], and as [http://nordan.daynal.org/wiki/index.php?title=Paper_42#10._UNIVERSAL_NONSPIRITUAL_ENERGY_SYSTEMS_.28MATERIAL_MIND_SYSTEMS.29 creature mind] [[ascends]] to the [[perfection]] of [[divinity]] [[attainment]] through perfected [[integration]] with [[spirit]], and as the [[Supreme]] consequently [[emerges]] as an [[actual]] unifier of all these [[universe]] [[phenomena]], so does [[providence]] become increasingly [[discernible]].
  
118:10.9 Some of the amazingly fortuitous conditions occasionally prevailing on the evolutionary worlds may be due to the gradually emerging presence of the Supreme, the foretasting of his future universe activities. Most of what a mortal would call providential is not; his judgment of such matters is very handicapped by lack of farsighted vision into the true meanings of the circumstances of life. Much of what a mortal would call good luck might really be bad luck; the smile of fortune that bestows unearned leisure and undeserved wealth may be the greatest of human afflictions; the apparent cruelty of a perverse fate that heaps tribulation upon some suffering mortal may in reality be the tempering fire that is transmuting the soft iron of immature personality into the tempered steel of real character.
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118:10.9 Some of the amazingly fortuitous conditions occasionally prevailing on the [http://nordan.daynal.org/wiki/index.php?title=Paper_49 evolutionary worlds] may be due to the [[gradually]] emerging [[presence]] of the [[Supreme]], the foretasting of his [[future]] [[universe]] [[activities]]. Most of what a [[mortal]] would call providential is not; his [[judgment]] of such matters is very [[handicapped]] by lack of farsighted [[vision]] into the true [[meanings]] of the circumstances of life. Much of what a [[mortal]] would call good [[luck]] might really be bad luck; the smile of fortune that bestows unearned [[leisure]] and undeserved [[wealth]] may be the greatest of [[human]] afflictions; the [[apparent]] [[cruelty]] of a [[perverse]] fate that heaps [[tribulation]] upon some [[suffering]] [[mortal]] may in [[reality]] be the tempering [[fire]] that is [[transmuting]] the soft iron of immature [[personality]] into the tempered steel of real [[character]].
  
118:10.10 There is a providence in the evolving universes, and it can be discovered by creatures to just the extent that they have attained capacity to perceive the purpose of the evolving universes. Complete capacity to discern universe purposes equals the evolutionary completion of the creature and may otherwise be expressed as the attainment of the Supreme within the limits of the present state of the incomplete universes.
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118:10.10 There is a [[providence]] in the [http://nordan.daynal.org/wiki/index.php?title=Paper_15 evolving universes], and it can be [[discovered]] by [[creatures]] to just the extent that they have attained [[capacity]] to [[perceive]] the [[purpose]] of the evolving [[universes]]. Complete [[capacity]] to [[discern]] [[universe]] [[purposes]] [[equals]] the evolutionary completion of the [[creature]] and may otherwise be [[expressed]] as the [[attainment]] of the [[Supreme]] within the [[limits]] of the present [[state]] of the incomplete universes.
  
118:10.11 The love of the Father operates directly in the heart of the individual, independent of the actions or reactions of all other individuals; the relationship is personal—man and God. The impersonal presence of Deity (Almighty Supreme and Paradise Trinity) manifests regard for the whole, not for the part. The providence of the overcontrol of Supremacy becomes increasingly apparent as the successive parts of the universe progress in the attainment of finite destinies. As the systems, constellations, universes, and superuniverses become settled in light and life, the Supreme increasingly emerges as the meaningful correlator of all that is transpiring, while the Ultimate gradually emerges as the transcendental unifier of all things.
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118:10.11 The [[love]] of [[the Father]] operates directly in the [[heart]] of the [[individual]], independent of the [[actions]] or [[reactions]] of all other [[individuals]]; the [[relationship]] is personal—man and God. The [[impersonal]] [[presence]] of [[Deity]] ([[Almighty Supreme]] and [[Paradise Trinity]]) [[manifests]] regard for the [[whole]], not for the [[part]]. The [[providence]] of the [http://nordan.daynal.org/wiki/index.php?title=Paper_118_-_Supreme_and_Ulitimate-Time_and_Space#118:8._CONTROL_AND_OVERCONTROL overcontrol] of Supremacy becomes increasingly [[apparent]] as the [[successive]] [[parts]] of the [[universe]] [[progress]] in the [[attainment]] of finite [[destinies]]. As [[the system]]s, [[constellation]]s, [[Local Universe|universes]], and [[superuniverses]] become settled in [[light and life]], the [[Supreme]] increasingly [[emerges]] as the meaningful correlator of all that is transpiring, while the [[Ultimate]] gradually [[emerges]] as the [[transcendental]] unifier of [[all things]].
  
118:10.12 In the beginnings on an evolutionary world the natural occurrences of the material order and the personal desires of human beings often appear to be antagonistic. Much that takes place on an evolving world is rather hard for mortal man to understand—natural law is so often apparently cruel, heartless, and indifferent to all that is true, beautiful, and good in human comprehension. But as humanity progresses in planetary development, we observe that this viewpoint is modified by the following factors:
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118:10.12 In the beginnings on an [http://nordan.daynal.org/wiki/index.php?title=Paper_49 evolutionary world] the [[natural]] occurrences of the [[material]] order and the [[personal]] [[desires]] of [[human being]]s often appear to be antagonistic. Much that takes place on an evolving world is rather hard for [[mortal]] man to [[understand]]—[[natural law]] is so often apparently [[cruel]], heartless, and indifferent to all that is [http://nordan.daynal.org/wiki/index.php?title=Paper_56#56:10._TRUTH.2C_BEAUTY.2C_AND_GOODNESS true, beautiful, and good] in human [[comprehension]]. But as [[humanity]] [[progresses]] in [[planetary]] [[development]], we [[observe]] that this [[viewpoint]] is [[modified]] by the following [[factors]]:
  
*1. 118:10.13 Man's augmenting vision —his increased understanding of the world in which he lives; his enlarging capacity for the comprehension of the material facts of time, the meaningful ideas of thought, and the valuable ideals of spiritual insight. As long as men measure only by the yardstick of the things of a physical nature, they can never hope to find unity in time and space.
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*1. 118:10.13 ''Man's augmenting vision'' —his increased [[understanding]] of the world in which he lives; his enlarging [[capacity]] for the [[comprehension]] of the material [[facts]] of [[time]], the meaningful [[ideas]] of [[thought]], and the valuable [[ideals]] of [[spiritual]] [[insight]]. As long as men [[measure]] only by the yardstick of the [[things]] of a [[physical]] [[nature]], they can never [[hope]] to find [[unity]] in [[time and space]].
*2. 118:10.14 Man's increasing control —the gradual accumulation of the knowledge of the laws of the material world, the purposes of spiritual existence, and the possibilities of the philosophic co-ordination of these two realities. Man, the savage, was helpless before the onslaughts of natural forces, was slavish before the cruel mastery of his own inner fears. Semicivilized man is beginning to unlock the storehouse of the secrets of the natural realms, and his science is slowly but effectively destroying his superstitions while at the same time providing a new and enlarged factual basis for the comprehension of the meanings of philosophy and the values of true spiritual experience. Man, the civilized, will someday achieve relative mastery of the physical forces of his planet; the love of God in his heart will be effectively outpoured as love for his fellow men, while the values of human existence will be nearing the limits of mortal capacity.
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*2. 118:10.14 ''Man's increasing control'' —the [[gradual]] accumulation of the [[knowledge]] of the [[laws]] of the [[material]] world, the [[purposes]] of [[spiritual]] [[existence]], and the [[possibilities]] of the [[philosophic]] [[co-ordination]] of these two [[realities]]. Man, the [[savage]], was helpless before the onslaughts of [[natural]] [[forces]], was slavish before the cruel mastery of his own inner [[fears]]. Semicivilized man is beginning to unlock the storehouse of the [[secrets]] of the [[natural]] realms, and his [[science]] is slowly but [[effectively]] destroying his [[superstitions]] while at the [[same time]] providing a new and enlarged [[factual]] basis for the [[comprehension]] of the [[meanings]] of [[philosophy]] and the [[values]] of true [[spiritual]] [[experience]]. Man, the civilized, will someday achieve [[relative]] mastery of the [[physical]] [[forces]] of his [[planet]]; the [[love]] of [[God]] in his [[heart]] will be effectively outpoured as [[love]] for his fellow men, while the [[values]] of [[human]] [[existence]] will be nearing the [[limits]] of [[mortal]] [[capacity]].
*3. 118:10.15 Man's universe integration —the increase of human insight plus the increase of human experiential achievement brings him into closer harmony with the unifying presences of Supremacy—Paradise Trinity and Supreme Being. And this is what establishes the sovereignty of the Supreme on the worlds long settled in light and life. Such advanced planets are indeed poems of harmony, pictures of the beauty of achieved goodness attained through the pursuit of cosmic truth. And if such things can happen to a planet, then even greater things can happen to a system and the larger units of the grand universe as they too achieve a settledness indicating the exhaustion of the potentials for finite growth.
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*3. 118:10.15 ''Man's universe integration'' —the increase of [[human]] [[insight]] plus the increase of human [[experiential]] achievement brings him into closer [[harmony]] with the unifying [[presences]] of [[Supremacy]]—[[Paradise Trinity]] and [[Supreme Being]]. And this is what [[establishes]] the [[sovereignty]] of the [[Supreme]] on the worlds long settled in [[light and life]]. Such advanced [[planets]] are indeed [[poems]] of [[harmony]], pictures of the [[beauty]] of achieved [[goodness]] [[attained]] through the pursuit of [[cosmic]] [[truth]]. And if such [[things]] can happen to a [[planet]], then even greater [[things]] can happen to a [[Local System|system]] and the larger [[units]] of the [[grand universe]] as they too achieve a settledness indicating the [[exhaustion]] of the [[potentials]] for finite [[growth]].
  
118:10.16 On a planet of this advanced order, providence has become an actuality, the circumstances of life are correlated, but this is not only because man has come to dominate the material problems of his world; it is also because he has begun to live according to the trend of the universes; he is following the pathway of Supremacy to the attainment of the Universal Father.
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118:10.16 On a [[planet]] of this advanced order, [[providence]] has become an [[actuality]], the circumstances of life are correlated, but this is not only because man has come to [[dominate]] the [[material]] [[problems]] of his world; it is also because he has begun to live according to the [[trend]] of [[the universes]]; he is following the pathway of [[Supremacy]] to the [[attainment]] of the [[Universal Father]].
  
118:10.17 The kingdom of God is in the hearts of men, and when this kingdom becomes actual in the heart of every individual on a world, then God's rule has become actual on that planet; and this is the attained sovereignty of the Supreme Being.
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118:10.17 The kingdom of [[God]] is in the [[hearts]] of men, and when this kingdom becomes [[actual]] in the heart of every [[individual]] on a world, then God's rule has become [[actual]] on that [[planet]]; and this is the [[attained]] [[sovereignty]] of the [[Supreme Being]].
  
118:10.18 To realize providence in time, man must accomplish the task of achieving perfection. But man can even now foretaste this providence in its eternity meanings as he ponders the universe fact that all things, be they good or evil, work together for the advancement of God-knowing mortals in their quest for the Father of all.
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118:10.18 To [[realize]] [[providence]] in [[time]], man must accomplish the task of achieving [[perfection]]. But man can even now foretaste this [[providence]] in its [[eternity]] [[meanings]] as he ponders the [[universe]] [[fact]] that [[all things]], be they [[good]] or [[evil]], [[work]] [[together]] for the advancement of [[God]]-knowing [[mortals]] in their [[quest]] for [[the Father]] of all.
  
118:10.19 Providence becomes increasingly discernible as men reach upward from the material to the spiritual. The attainment of completed spiritual insight enables the ascending personality to detect harmony in what was theretofore chaos. Even morontia mota represents a real advance in this direction.
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118:10.19 [[Providence]] becomes increasingly [[discernible]] as men reach upward from the [[material]] to the [[spiritual]]. The [[attainment]] of completed [[spiritual]] [[insight]] enables the [http://nordan.daynal.org/wiki/index.php?title=Paper_40 ascending personality] to detect [[harmony]] in what was theretofore [[chaos]]. Even [[morontia]] [[mota]] [[represents]] a real advance in this direction.
  
118:10.20 Providence is in part the overcontrol of the incomplete Supreme manifested in the incomplete universes, and it must therefore ever be:
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118:10.20 [[Providence]] is in [[part]] the [http://nordan.daynal.org/wiki/index.php?title=Paper_118#118:8._CONTROL_AND_OVERCONTROL overcontrol] of the incomplete [[Supreme]] [[manifested]] in the incomplete [[universes]], and it must therefore ever be:
  
*1. Partial —due to the incompleteness of the actualization of the Supreme Being, and
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*1. ''Partial'' —due to the incompleteness of the [[actualization]] of the [[Supreme Being]], and
*2. Unpredictable —due to the fluctuations in creature attitude, which ever varies from level to level, thus causing apparently variable reciprocal response in the Supreme.
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*2. ''Unpredictable'' —due to the fluctuations in [[creature]] [[attitude]], which ever varies from [[level]] to level, thus causing apparently variable [[reciprocal]] [[response]] in the [[Supreme]].
  
118:10.21 When men pray for providential intervention in the circumstances of life, many times the answer to their prayer is their own changed attitudes toward life. But providence is not whimsical, neither is it fantastic nor magical. It is the slow and sure emergence of the mighty sovereign of the finite universes, whose majestic presence the evolving creatures occasionally detect in their universe progressions. Providence is the sure and certain march of the galaxies of space and the personalities of time toward the goals of eternity, first in the Supreme, then in the Ultimate, and perhaps in the Absolute. And in infinity we believe there is the same providence, and this is the will, the actions, the purpose of the Paradise Trinity thus motivating the cosmic panorama of universes upon universes.
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118:10.21 When men [[pray]] for providential [[intervention]] in the circumstances of life, many times the answer to their [[prayer]] is their own changed [[attitudes]] toward life. But [[providence]] is not whimsical, neither is it [[fantastic]] nor [[magical]]. It is the slow and sure [[emergence]] of the mighty [[sovereign]] of the [[Seven Superuniverses|finite universes]], whose [[majestic]] [[presence]] the evolving [[creatures]] occasionally detect in their universe [[progressions]]. [[Providence]] is the sure and certain march of the [[galaxies]] of [[space]] and the [[personalities]] of [[time]] toward the goals of [[eternity]], first in the [[Supreme]], then in the [[Ultimate]], and perhaps in the [[Absolute]]. And in [[infinity]] we [[believe]] there is the same [[providence]], and this is the will, the [[actions]], the [[purpose]] of the [[Paradise Trinity]] thus [[motivating]] the [[cosmic]] [[panorama]] of [[universes]] upon universes.
  
 
118:10.22 Sponsored by a [[Mighty Messenger]] temporarily sojourning on [[Urantia]].
 
118:10.22 Sponsored by a [[Mighty Messenger]] temporarily sojourning on [[Urantia]].
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[[Category: PART III: The History of Urantia]]
 
[[Category: PART III: The History of Urantia]]

Revision as of 23:30, 28 November 2010

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PAPER 118: SUPREME AND ULTIMATE—TIME AND SPACE

118:0.1 CONCERNING the several natures of Deity, it may be said:

118:0.9 While God the Sevenfold is indispensable to the evolutionary attainment of the Supreme, the Supreme is also indispensable to the eventual emergence of the Ultimate. And the dual presence of the Supreme and the Ultimate constitutes the basic association of subabsolute and derived Deity, for they are interdependently complemental in the attainment of destiny. Together they constitute the experiential bridge linking the beginnings and the completions of all creative growth in the master universe.

118:0.10 Creative growth is unending but ever satisfying, endless in extent but always punctuated by those personality-satisfying moments of transient goal attainment which serve so effectively as the mobilization preludes to new adventures in cosmic growth, universe exploration, and Deity attainment.

118:0.11 While the domain of mathematics is beset with qualitative limitations, it does provide the finite mind with a conceptual basis of contemplating infinity. There is no quantitative limitation to numbers, even in the comprehension of the finite mind. No matter how large the number conceived, you can always envisage one more being added. And also, you can comprehend that that is short of infinity, for no matter how many times you repeat this addition to number, still always one more can be added.[1]

118:0.12 At the same time, the infinite series can be totaled at any given point, and this total (more properly, a subtotal) provides the fullness of the sweetness of goal attainment for a given person at a given time and status. But sooner or later, this same person begins to hunger and yearn for new and greater goals, and such adventures in growth will be forever forthcoming in the fullness of time and the cycles of eternity.

118:0.13 Each successive universe age is the antechamber of the following era of cosmic growth, and each universe epoch provides immediate destiny for all preceding stages. Havona, in and of itself, is a perfect, but perfection-limited, creation; Havona perfection, expanding out into the evolutionary superuniverses, finds not only cosmic destiny but also liberation from the limitations of pre-evolutionary existence.

118:1. TIME AND ETERNITY

118:1.1 It is helpful to man's cosmic orientation to attain all possible comprehension of Deity' s relation to the cosmos. While absolute Deity is eternal in nature, the Gods are related to time as an experience in eternity. In the evolutionary universes eternity is temporal everlastingness—the everlasting now.

118:1.2 The personality of the mortal creature may eternalize by self-identification with the indwelling spirit through the technique of choosing to do the will of the Father. Such a consecration of will is tantamount to the realization of eternity-reality of purpose. This means that the purpose of the creature has become fixed with regard to the succession of moments; stated otherwise, that the succession of moments will witness no change in creature purpose. A million or a billion moments makes no difference. Number has ceased to have meaning with regard to the creature's purpose. Thus does creature choice plus God's choice eventuate in the eternal realities of the never-ending union of the spirit of God and the nature of man in the everlasting service of the children of God and of their Paradise Father.

118:1.3 There is a direct relationship between maturity and the unit of time consciousness in any given intellect. The time unit may be a day, a year, or a longer period, but inevitably it is the criterion by which the conscious self evaluates the circumstances of life, and by which the conceiving intellect measures and evaluates the facts of temporal existence.

118:1.4 Experience, wisdom, and judgment are the concomitants of the lengthening of the time unit in mortal experience. As the human mind reckons backward into the past, it is evaluating past experience for the purpose of bringing it to bear on a present situation. As mind reaches out into the future, it is attempting to evaluate the future significance of possible action. And having thus reckoned with both experience and wisdom, the human will exercises judgment-decision in the present, and the plan of action thus born of the past and the future becomes existent.

118:1.5 In the maturity of the developing self, the past and future are brought together to illuminate the true meaning of the present. As the self matures, it reaches further and further back into the past for experience, while its wisdom forecasts seek to penetrate deeper and deeper into the unknown future. And as the conceiving self extends this reach ever further into both past and future, so does judgment become less and less dependent on the momentary present. In this way does decision-action begin to escape from the fetters of the moving present, while it begins to take on the aspects of past-future significance.

118:1.6 Patience is exercised by those mortals whose time units are short; true maturity transcends patience by a forbearance born of real understanding.

118:1.7 To become mature is to live more intensely in the present, at the same time escaping from the limitations of the present. The plans of maturity, founded on past experience, are coming into being in the present in such manner as to enhance the values of the future.

118:1.8 The time unit of immaturity concentrates meaning-value into the present moment in such a way as to divorce the present of its true relationship to the not-present—the past-future. The time unit of maturity is proportioned so to reveal the co-ordinate relationship of past-present-future that the self begins to gain insight into the wholeness of events, begins to view the landscape of time from the panoramic perspective of broadened horizons, begins perhaps to suspect the nonbeginning, nonending eternal continuum, the fragments of which are called time.

118:1.9 On the levels of the infinite and the absolute the moment of the present contains all of the past as well as all of the future. I AM signifies also I WAS and I WILL BE. And this represents our best concept of eternity and the eternal.

118:1.10 On the absolute and eternal level, potential reality is just as meaningful as actual reality. Only on the finite level and to time-bound creatures does there appear to be such a vast difference. To God, as absolute, an ascending mortal who has made the eternal decision is already a Paradise finaliter. But the Universal Father, through the indwelling Thought Adjuster, is not thus limited in awareness but can also know of, and participate in, every temporal struggle with the problems of the creature ascent from animallike to Godlike levels of existence.

118:2. OMNIPRESENCE AND UBIQUITY

118:2.1 The ubiquity of Deity must not be confused with the ultimacy of the divine omnipresence. It is volitional with the Universal Father that the Supreme, the Ultimate, and the Absolute should compensate, co-ordinate, and unify his time-space ubiquity and his time-space-transcended omnipresence with his timeless and spaceless universal and absolute presence. And you should remember that, while Deity ubiquity may be so often space associated, it is not necessarily time conditioned.

118:2.2 As mortal and morontia ascenders you progressively discern God through the ministry of God the Sevenfold. Through Havona you discover God the Supreme. On Paradise you find him as a person, and then as finaliters you will presently attempt to know him as Ultimate. Being finaliters, there would seem to be but one course to pursue after having attained the Ultimate, and that would be to begin the quest of the Absolute. No finaliter will be disturbed by the uncertainties of the attainment of the Deity Absolute since at the end of the supreme and ultimate ascensions he encountered God the Father. Such finaliters will no doubt believe that, even if they should be successful in finding God the Absolute, they would only be discovering the same God, the Paradise Father manifesting himself on more nearly infinite and universal levels. Undoubtedly the attainment of God in absolute would reveal the Primal Ancestor of universes as well as the Final Father of personalities.

118:2.3 God the Supreme may not be a demonstration of the time-space omnipresence of Deity, but he is literally a manifestation of divine ubiquity. Between the spiritual presence of the Creator and the material manifestations of creation there exists a vast domain of the ubiquitous becoming —the universe emergence of evolutionary Deity.

118:2.4 If God the Supreme ever assumes direct control of the universes of time and space, we are confident such a Deity administration will function under the overcontrol of the Ultimate. In such an event God the Ultimate would begin to become manifest to the universes of time as the transcendental Almighty (the Omnipotent) exercising the overcontrol of supertime and transcended space concerning the administrative functions of the Almighty Supreme.

118:2.5 The mortal mind may ask, even as we do: If the evolution of God the Supreme to administrative authority in the grand universe is attended by augmented manifestations of God the Ultimate, will a corresponding emergence of God the Ultimate in the postulated universes of outer space be attended by similar and enhanced revelations of God the Absolute? But we really do not know.

118:3. TIME-SPACE RELATIONSHIPS

118:3.1 Only by ubiquity could Deity unify time-space manifestations to the finite conception, for time is a succession of instants while space is a system of associated points. You do, after all, perceive time by analysis and space by synthesis. You co-ordinate and associate these two dissimilar conceptions by the integrating insight of personality. Of all the animal world only man possesses this time-space perceptibility. To an animal, motion has a meaning, but motion exhibits value only to a creature of personality status.

118:3.2 Things are time conditioned, but truth is timeless. The more truth you know, the more truth you are, the more of the past you can understand and of the future you can comprehend.

118:3.3 Truth is inconcussible—forever exempt from all transient vicissitudes, albeit never dead and formal, always vibrant and adaptable—radiantly alive. But when truth becomes linked with fact, then both time and space condition its meanings and correlate its values. Such realities of truth wedded to fact become concepts and are accordingly relegated to the domain of relative cosmic realities.

118:3.4 The linking of the absolute and eternal truth of the Creator with the factual experience of the finite and temporal creature eventuates a new and emerging value of the Supreme. The concept of the Supreme is essential to the co-ordination of the divine and unchanging overworld with the finite and ever-changing underworld.

118:3.5 Space comes the nearest of all nonabsolute things to being absolute. Space is apparently absolutely ultimate. The real difficulty we have in understanding space on the material level is due to the fact that, while material bodies exist in space, space also exists in these same material bodies. While there is much about space that is absolute, that does not mean that space is absolute.

118:3.6 It may help to an understanding of space relationships if you would conjecture that, relatively speaking, space is after all a property of all material bodies. Hence, when a body moves through space, it also takes all its properties with it, even the space which is in and of such a moving body.

118:3.7 All patterns of reality occupy space on the material levels, but spirit patterns only exist in relation to space; they do not occupy or displace space, neither do they contain it. But to us the master riddle of space pertains to the pattern of an idea. When we enter the mind domain, we encounter many a puzzle. Does the pattern—the reality—of an idea occupy space? We really do not know, albeit we are sure that an idea pattern does not contain space. But it would hardly be safe to postulate that the immaterial is always nonspatial.

118:4. PRIMARY AND SECONDARY CAUSATION

118:4.1 Many of the theologic difficulties and the metaphysical dilemmas of mortal man are due to man's mislocation of Deity personality and consequent assignment of infinite and absolute attributes to subordinate Divinity and to evolutionary Deity. You must not forget that, while there is indeed a true First Cause, there are also a host of co-ordinate and subordinate causes, both associate and secondary causes.

118:4.2 The vital distinction between first causes and second causes is that first causes produce original effects which are free from inheritance of any factor derived from any antecedent causation. Secondary causes yield effects which invariably exhibit inheritance from other and preceding causation.

118:4.3 The purely static potentials inherent in the Unqualified Absolute are reactive to those causations of the Deity Absolute which are produced by the actions of the Paradise Trinity. In the presence of the Universal Absolute these causative-impregnated static potentials forthwith become active and responsive to the influence of certain transcendental agencies whose actions result in the transmutation of these activated potentials to the status of true universe possibilities for development, actualized capacities for growth. It is upon such matured potentials that the creators and controllers of the grand universe enact the never-ending drama of cosmic evolution.

118:4.4 Causation, disregarding existentials, is threefold in its basic constitution. As it operates in this universe age and concerning the finite level of the seven superuniverses, it may be conceived as follows:

118:5. OMNIPOTENCE AND COMPOSSIBILITY

118:5.1 The omnipotence of Deity does not imply the power to do the nondoable. Within the time-space frame and from the intellectual reference point of mortal comprehension, even the infinite God cannot create square circles or produce evil that is inherently good. God cannot do the ungodlike thing. Such a contradiction of philosophic terms is the equivalent of nonentity and implies that nothing is thus created. A personality trait cannot at the same time be Godlike and ungodlike. Compossibility is innate in divine power. And all of this is derived from the fact that omnipotence not only creates things with a nature but also gives origin to the nature of all things and beings.

118:5.2 In the beginning the Father does all, but as the panorama of eternity unfolds in response to the will and mandates of the Infinite, it becomes increasingly apparent that creatures, even men, are to become God's partners in the realization of finality of destiny. And this is true even in the life in the flesh; when man and God enter into partnership, no limitation can be placed upon the future possibilities of such a partnership. When man realizes that the Universal Father is his partner in eternal progression, when he fuses with the indwelling Father presence, he has, in spirit, broken the fetters of time and has already entered upon the progressions of eternity in the quest for the Universal Father.

118:5.3 Mortal consciousness proceeds from the fact, to the meaning, and then to the value. Creator consciousness proceeds from the thought-value, through the word-meaning, to the fact of action. Always must God act to break the deadlock of the unqualified unity inherent in existential infinity. Always must Deity provide the pattern universe, the perfect personalities, the original truth, beauty, and goodness for which all subdeity creations strive. Always must God first find man that man may later find God. Always must there be a Universal Father before there can ever be universal sonship and consequent universal brotherhood.

118:6. OMNIPOTENCE AND OMNIFICENCE

118:6.1 God is truly omnipotent, but he is not omnificent—he does not personally do all that is done. Omnipotence embraces the power-potential of the Almighty Supreme and the Supreme Being, but the volitional acts of God the Supreme are not the personal doings of God the Infinite.

118:6.2 To advocate the omnificence of primal Deity would be equal to disenfranchising well-nigh a million Creator Sons of Paradise, not to mention the innumerable hosts of various other orders of concurring creative assistants. There is but one uncaused [Cause] in the whole universe. All other causes are derivatives of this one First Great Source and Center. And none of this philosophy does any violence to the freewillness of the myriads of the children of Deity scattered through a vast universe.

118:6.3 Within a local frame, volition may appear to function as an uncaused cause, but it unfailingly exhibits inheritance factors which establish relationship with the unique, original, and absolute First Causes.

118:6.4 All volition is relative. In the originating sense, only the Father-I AM possesses finality of volition; in the absolute sense, only the Father, the Son, and the Spirit exhibit the prerogatives of volition unconditioned by time and unlimited by space. Mortal man is endowed with free will, the power of choice, and though such choosing is not absolute, nevertheless, it is relatively final on the finite level and concerning the destiny of the choosing personality.

118:6.5 Volition on any level short of the absolute encounters limitations which are constitutive in the very personality exercising the power of choice. Man cannot choose beyond the range of that which is choosable. He cannot, for instance, choose to be other than a human being except that he can elect to become more than a man; he can choose to embark upon the voyage of universe ascension, but this is because the human choice and the divine will happen to be coincident upon this point. And what a son desires and the Father wills will certainly come to pass.

118:6.6 In the mortal life, paths of differential conduct are continually opening and closing, and during the times when choice is possible the human personality is constantly deciding between these many courses of action. Temporal volition is linked to time, and it must await the passing of time to find opportunity for expression. Spiritual volition has begun to taste liberation from the fetters of time, having achieved partial escape from time sequence, and that is because spiritual volition is self-identifying with the will of God.

118:6.7 Volition, the act of choosing, must function within the universe frame which has actualized in response to higher and prior choosing. The entire range of human will is strictly finite-limited except in one particular: When man chooses to find God and to be like him, such a choice is superfinite; only eternity can disclose whether this choice is also superabsonite.

118:6.8 To recognize Deity omnipotence is to enjoy security in your experience of cosmic citizenship, to possess assurance of safety in the long journey to Paradise. But to accept the fallacy of omnificence is to embrace the colossal error of Pantheism.

118:7. OMNISCIENCE AND PREDESTINATION

118:7.1 The function of Creator will and creature will, in the grand universe, operates within the limits, and in accordance with the possibilities, established by the Master Architects. This foreordination of these maximum limits does not, however, in the least abridge the sovereignty of creature will within these boundaries. Neither does ultimate foreknowledge—full allowance for all finite choiceconstitute an abrogation of finite volition. A mature and farseeing human being might be able to forecast the decision of some younger associate most accurately, but this foreknowledge takes nothing away from the freedom and genuineness of the decision itself. The Gods have wisely limited the range of the action of immature will, but it is true will, nonetheless, within these defined limits.

118:7.2 Even the supreme correlation of all past, present, and future choice does not invalidate the authenticity of such choosings. It rather indicates the foreordained trend of the cosmos and suggests foreknowledge of those volitional beings who may, or may not, elect to become contributory parts of the experiential actualization of all reality.

118:7.3 Error in finite choosing is time bound and time limited. It can exist only in time and within the evolving presence of the Supreme Being. Such mistaken choosing is time possible and indicates (besides the incompleteness of the Supreme) that certain range of choice with which immature creatures must be endowed in order to enjoy universe progression by making freewill contact with reality.

118:7.4 Sin in time-conditioned space clearly proves the temporal liberty—even license—of the finite will. Sin depicts immaturity dazzled by the freedom of the relatively sovereign will of personality while failing to perceive the supreme obligations and duties of cosmic citizenship.

118:7.5 Iniquity in the finite domains reveals the transient reality of all God-unidentified selfhood. Only as a creature becomes God identified, does he become truly real in the universes. Finite personality is not self-created, but in the superuniverse arena of choice it does self-determine destiny.

118:7.6 The bestowal of life renders material-energy systems capable of self-perpetuation, self-propagation, and self-adaptation. The bestowal of personality imparts to living organisms the further prerogatives of self-determination, self-evolution, and self-identification with a fusion spirit of Deity.

118:7.7 Subpersonal living things indicate mind activating energy-matter, first as physical controllers, and then as adjutant mind-spirits. Personality endowment comes from the Father and imparts unique prerogatives of choice to the living system. But if personality has the prerogative of exercising volitional choice of reality identification, and if this is a true and free choice, then must evolving personality also have the possible choice of becoming self-confusing, self-disrupting, and self-destroying. The possibility of cosmic self-destruction cannot be avoided if the evolving personality is to be truly free in the exercise of finite will.

118:7.8 Therefore is there increased safety in narrowing the limits of personality choice throughout the lower levels of existence. Choice becomes increasingly liberated as the universes are ascended; choice eventually approximates divine freedom when the ascending personality achieves divinity of status, supremacy of consecration to the purposes of the universe, completion of cosmic-wisdom attainment, and finality of creature identification with the will and the way of God.

118:8. CONTROL AND OVERCONTROL

118:8.1 In the time-space creations, free will is hedged about with restraints, with limitations. Material-life evolution is first mechanical, then mind activated, and (after the bestowal of personality) it may become spirit directed. Organic evolution on the inhabited worlds is physically limited by the potentials of the original physical-life implantations of the Life Carriers.

118:8.2 Mortal man is a machine, a living mechanism; his roots are truly in the physical world of energy. Many human reactions are mechanical in nature; much of life is machinelike. But man, a mechanism, is much more than a machine; he is mind endowed and spirit indwelt; and though he can never throughout his material life escape the chemical and electrical mechanics of his existence, he can increasingly learn how to subordinate this physical-life machine to the directive wisdom of experience by the process of consecrating the human mind to the execution of the spiritual urges of the indwelling Thought Adjuster.

118:8.3 The spirit liberates, and the mechanism limits, the function of will. Imperfect choice, uncontrolled by mechanism, unidentified with spirit, is dangerous and unstable. Mechanical dominance insures stability at the expense of progress; spirit alliance liberates choice from the physical level and at the same time assures the divine stability produced by augmented universe insight and increased cosmic comprehension.

118:8.4 The great danger that besets the creature is that, in achieving liberation from the fetters of the life mechanism, he will fail to compensate this loss of stability by effecting a harmonious working liaison with spirit. Creature choice, when relatively liberated from mechanical stability, may attempt further self-liberation independent of greater spirit identification.

118:8.5 The whole principle of biologic evolution makes it impossible for primitive man to appear on the inhabited worlds with any large endowment of self-restraint. Therefore does the same creative design which purposed evolution likewise provide those external restraints of time and space, hunger and fear, which effectively circumscribe the subspiritual choice range of such uncultured creatures. As man's mind successfully overstrides increasingly difficult barriers, this same creative design has also provided for the slow accumulation of the racial heritage of painfully garnered experiential wisdom—in other words, for the maintenance of a balance between the diminishing external restraints and the augmenting internal restraints.

118:8.6 The slowness of evolution, of human cultural progress, testifies to the effectiveness of that brake—material inertia—which so efficiently operates to retard dangerous velocities of progress. Thus does time itself cushion and distribute the otherwise lethal results of premature escape from the next-encompassing barriers to human action. For when culture advances overfast, when material achievement outruns the evolution of worship-wisdom, then does civilization contain within itself the seeds of retrogression; and unless buttressed by the swift augmentation of experiential wisdom, such human societies will recede from high but premature levels of attainment, and the "dark ages" of the interregnum of wisdom will bear witness to the inexorable restoration of the imbalance between self-liberty and self-control.

118:8.7 The iniquity of Caligastia was the by-passing of the time governor of progressive human liberation—the gratuitous destruction of restraining barriers, barriers which the mortal minds of those times had not experientially overridden.

118:8.8 That mind which can effect a partial abridgment of time and space, by this very act proves itself possessed of the seeds of wisdom which can effectively serve in lieu of the transcended barrier of restraint.

118:8.9 Lucifer similarly sought to disrupt the time governor operating in restraint of the premature attainment of certain liberties in the local system. A local system settled in light and life has experientially achieved those viewpoints and insights which make feasible the operation of many techniques that would be disruptive and destructive in the presettled eras of that very realm.

118:8.10 As man shakes off the shackles of fear, as he bridges continents and oceans with his machines, generations and centuries with his records, he must substitute for each transcended restraint a new and voluntarily assumed restraint in accordance with the moral dictates of expanding human wisdom. These self-imposed restraints are at once the most powerful and the most tenuous of all the factors of human civilizationconcepts of justice and ideals of brotherhood. Man even qualifies himself for the restraining garments of mercy when he dares to love his fellow men, while he achieves the beginnings of spiritual brotherhood when he elects to mete out to them that treatment which he himself would be accorded, even that treatment which he conceives that God would accord them.

118:8.11 An automatic universe reaction is stable and, in some form, continuing in the cosmos. A personality who knows God and desires to do his will, who has spirit insight, is divinely stable and eternally existent. Man's great universe adventure consists in the transit of his mortal mind from the stability of mechanical statics to the divinity of spiritual dynamics, and he achieves this transformation by the force and constancy of his own personality decisions, in each of life's situations declaring, "It is my will that your will be done."[2]

118:9. UNIVERSE MECHANISMS

118:9.1 Time and space are a conjoined mechanism of the master universe. They are the devices whereby finite creatures are enabled to coexist in the cosmos with the Infinite. Finite creatures are effectively insulated from the absolute levels by time and space. But these insulating media, without which no mortal could exist, operate directly to limit the range of finite action. Without them no creature could act, but by them the acts of every creature are definitely limited.

118:9.2 Mechanisms produced by higher minds function to liberate their creative sources but to some degree unvaryingly limit the action of all subordinate intelligences. To the creatures of the universes this limitation becomes apparent as the mechanism of the universes. Man does not have unfettered free will; there are limits to his range of choice, but within the radius of this choice his will is relatively sovereign.

118:9.3 The life mechanism of the mortal personality, the human body, is the product of supermortal creative design; therefore it can never be perfectly controlled by man himself. Only when ascending man, in liaison with the fused Adjuster, self-creates the mechanism for personality expression, will he achieve perfected control thereof.

118:9.4 The grand universe is mechanism as well as organism, mechanical and living—a living mechanism activated by a Supreme Mind, co-ordinating with a Supreme Spirit, and finding expression on maximum levels of power and personality unification as the Supreme Being. But to deny the mechanism of the finite creation is to deny fact and to disregard reality.

118:9.5 Mechanisms are the products of mind, creative mind acting on and in cosmic potentials. Mechanisms are the fixed crystallizations of Creator thought, and they ever function true to the volitional concept that gave them origin. But the purposiveness of any mechanism is in its origin, not in its function.

118:9.6 These mechanisms should not be thought of as limiting the action of Deity; rather is it true that in these very mechanics Deity has achieved one phase of eternal expression. The basic universe mechanisms have come into existence in response to the absolute will of the First Source and Center, and they will therefore eternally function in perfect harmony with the plan of the Infinite; they are, indeed, the nonvolitional patterns of that very plan.

118:9.7 We understand something of how the mechanism of Paradise is correlated with the personality of the Eternal Son; this is the function of the Conjoint Actor. And we have theories regarding the operations of the Universal Absolute with respect to the theoretical mechanisms of the Unqualified and the potential person of the Deity Absolute. But in the evolving Deities of Supreme and Ultimate we observe that certain impersonal phases are being actually united with their volitional counterparts, and thus there is evolving a new relationship between pattern and person.

118:9.8 In the eternity of the past the Father and the Son found union in the unity of the expression of the Infinite Spirit. If, in the eternity of the future, the Creator Sons and the Creative Spirits of the local universes of time and space should attain creative union in the realms of outer space, what would their unity create as the combined expression of their divine natures? It may well be that we are to witness a hitherto unrevealed manifestation of Ultimate Deity, a new type of superadministrator. Such beings would embrace unique prerogatives of personality, being the union of personal Creator, impersonal Creative Spirit, mortal-creature experience, and progressive personalization of the Divine Minister. Such beings could be ultimate in that they would embrace personal and impersonal reality, while they would combine the experiences of Creator and creature. Whatever the attributes of such third persons of these postulated functioning trinities of the creations of outer space, they will sustain something of the same relation to their Creator Fathers and their Creative Mothers that the Infinite Spirit does to the Universal Father and the Eternal Son.

118:9.9 God the Supreme is the personalization of all universe experience, the focalization of all finite evolution, the maximation of all creature reality, the consummation of cosmic wisdom, the embodiment of the harmonious beauties of the galaxies of time, the truth of cosmic mind meanings, and the goodness of supreme spirit values. And God the Supreme will, in the eternal future, synthesize these manifold finite diversities into one experientially meaningful whole, even as they are now existentially united on absolute levels in the Paradise Trinity.

118:10. FUNCTIONS OF PROVIDENCE

118:10.1 Providence does not mean that God has decided all things for us and in advance. God loves us too much to do that, for that would be nothing short of cosmic tyranny. Man does have relative powers of choice. Neither is the divine love that shortsighted affection which would pamper and spoil the children of men.

118:10.2 The Father, Son, and Spirit—as the Trinity—are not the Almighty Supreme, but the supremacy of the Almighty can never be manifest without them. The growth of the Almighty is centered on the Absolutes of actuality and predicated on the Absolutes of potentiality. But the functions of the Almighty Supreme are related to the functions of the Paradise Trinity.

118:10.3 It would appear that, in the Supreme Being, all phases of universe activity are being partially reunited by the personality of this experiential Deity. When, therefore, we desire to view the Trinity as one God, and if we limit this concept to the present known and organized grand universe, we discover that the evolving Supreme Being is the partial portraiture of the Paradise Trinity. And we further find that this Supreme Deity is evolving as the personality synthesis of finite matter, mind, and spirit in the grand universe.

118:10.4 The Gods have attributes but the Trinity has functions, and like the Trinity, providence is a function, the composite of the other-than-personal overcontrol of the universe of universes, extending from the evolutionary levels of the Sevenfold synthesizing in the power of the Almighty on up through the transcendental realms of the Ultimacy of Deity.

118:10.5 God loves each creature as a child, and that love overshadows each creature throughout all time and eternity. Providence functions with regard to the total and deals with the function of any creature as such function is related to the total. Providential intervention with regard to any being is indicative of the importance of the function of that being as concerns the evolutionary growth of some total; such total may be the total race, the total nation, the total planet, or even a higher total. It is the importance of the function of the creature that occasions providential intervention, not the importance of the creature as a person.

118:10.6 Nevertheless, the Father as a person may at any time interpose a fatherly hand in the stream of cosmic events all in accordance with the will of God and in consonance with the wisdom of God and as motivated by the love of God.

118:10.7 But what man calls providence is all too often the product of his own imagination, the fortuitous juxtaposition of the circumstances of chance. There is, however, a real and emerging providence in the finite realm of universe existence, a true and actualizing correlation of the energies of space, the motions of time, the thoughts of intellect, the ideals of character, the desires of spiritual natures, and the purposive volitional acts of evolving personalities. The circumstances of the material realms find final finite integration in the interlocking presences of the Supreme and the Ultimate.

118:10.8 As the mechanisms of the grand universe are perfected to a point of final precision through the overcontrol of mind, and as creature mind ascends to the perfection of divinity attainment through perfected integration with spirit, and as the Supreme consequently emerges as an actual unifier of all these universe phenomena, so does providence become increasingly discernible.

118:10.9 Some of the amazingly fortuitous conditions occasionally prevailing on the evolutionary worlds may be due to the gradually emerging presence of the Supreme, the foretasting of his future universe activities. Most of what a mortal would call providential is not; his judgment of such matters is very handicapped by lack of farsighted vision into the true meanings of the circumstances of life. Much of what a mortal would call good luck might really be bad luck; the smile of fortune that bestows unearned leisure and undeserved wealth may be the greatest of human afflictions; the apparent cruelty of a perverse fate that heaps tribulation upon some suffering mortal may in reality be the tempering fire that is transmuting the soft iron of immature personality into the tempered steel of real character.

118:10.10 There is a providence in the evolving universes, and it can be discovered by creatures to just the extent that they have attained capacity to perceive the purpose of the evolving universes. Complete capacity to discern universe purposes equals the evolutionary completion of the creature and may otherwise be expressed as the attainment of the Supreme within the limits of the present state of the incomplete universes.

118:10.11 The love of the Father operates directly in the heart of the individual, independent of the actions or reactions of all other individuals; the relationship is personal—man and God. The impersonal presence of Deity (Almighty Supreme and Paradise Trinity) manifests regard for the whole, not for the part. The providence of the overcontrol of Supremacy becomes increasingly apparent as the successive parts of the universe progress in the attainment of finite destinies. As the systems, constellations, universes, and superuniverses become settled in light and life, the Supreme increasingly emerges as the meaningful correlator of all that is transpiring, while the Ultimate gradually emerges as the transcendental unifier of all things.

118:10.12 In the beginnings on an evolutionary world the natural occurrences of the material order and the personal desires of human beings often appear to be antagonistic. Much that takes place on an evolving world is rather hard for mortal man to understandnatural law is so often apparently cruel, heartless, and indifferent to all that is true, beautiful, and good in human comprehension. But as humanity progresses in planetary development, we observe that this viewpoint is modified by the following factors:

118:10.16 On a planet of this advanced order, providence has become an actuality, the circumstances of life are correlated, but this is not only because man has come to dominate the material problems of his world; it is also because he has begun to live according to the trend of the universes; he is following the pathway of Supremacy to the attainment of the Universal Father.

118:10.17 The kingdom of God is in the hearts of men, and when this kingdom becomes actual in the heart of every individual on a world, then God's rule has become actual on that planet; and this is the attained sovereignty of the Supreme Being.

118:10.18 To realize providence in time, man must accomplish the task of achieving perfection. But man can even now foretaste this providence in its eternity meanings as he ponders the universe fact that all things, be they good or evil, work together for the advancement of God-knowing mortals in their quest for the Father of all.

118:10.19 Providence becomes increasingly discernible as men reach upward from the material to the spiritual. The attainment of completed spiritual insight enables the ascending personality to detect harmony in what was theretofore chaos. Even morontia mota represents a real advance in this direction.

118:10.20 Providence is in part the overcontrol of the incomplete Supreme manifested in the incomplete universes, and it must therefore ever be:

118:10.21 When men pray for providential intervention in the circumstances of life, many times the answer to their prayer is their own changed attitudes toward life. But providence is not whimsical, neither is it fantastic nor magical. It is the slow and sure emergence of the mighty sovereign of the finite universes, whose majestic presence the evolving creatures occasionally detect in their universe progressions. Providence is the sure and certain march of the galaxies of space and the personalities of time toward the goals of eternity, first in the Supreme, then in the Ultimate, and perhaps in the Absolute. And in infinity we believe there is the same providence, and this is the will, the actions, the purpose of the Paradise Trinity thus motivating the cosmic panorama of universes upon universes.

118:10.22 Sponsored by a Mighty Messenger temporarily sojourning on Urantia.

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