Changes

"Eventuation" is a term that is used to designate the manner of origin of the (absonite) transcendental beings. (332,38); (333,1-7) The origin of these beings is known, but the authors of the Papers have been forbidden to disclose it. (351,4) They do tell us, however, that the Deity Absolute may have been involved in the origin of the Transcendentalers, and may have something to do with their destiny. (350, 7) We are further informed that the act of eventuation is comparable to the act of creation, in the same sense that God-as-a-superperson is comparable to God-as-a-person. (3,17-18) The Papers do instruct us that "God, as a superperson, eventuates" (333,7) and, elsewhere they speak of ". . . beings . . . eventuated . . . by any two or all three of the Paradise Trinity." (146,2)

"Eventuation" is a term that is used to designate the manner of origin of the (absonite) transcendental beings. (332,38); (333,1-7) The origin of these beings is known, but the authors of the Papers have been forbidden to disclose it. (351,4) They do tell us, however, that the Deity Absolute may have been involved in the origin of the Transcendentalers, and may have something to do with their destiny. (350, 7) We are further informed that the act of eventuation is comparable to the act of creation, in the same sense that God-as-a-superperson is comparable to God-as-a-person. (3,17-18) The Papers do instruct us that "God, as a superperson, eventuates" (333,7) and, elsewhere they speak of ". . . beings . . . eventuated . . . by any two or all three of the Paradise Trinity." (146,2)

Definition of "eventuate" and "event." In discussing the origin of the order of Transcendentalers, the authors of the Papers have chosen to use the English word "eventuate," ". . . in order to avoid using a new term - an arbitrary and meaningless designation . . ." (350,7) But the joint authors of Paper 31 must have had some special reason for choosing this particular word from among all of the words that are available in the English language. They chose this word to avoid a "meaningless designation." Therefore, their choice must be "meaningful." If this word was deemed to be meaningful, then we should see just what meaning attaches to it in English usage.

''Definition of "eventuate" and "event."'' In discussing the origin of the order of Transcendentalers, the authors of the Papers have chosen to use the English word "eventuate," ". . . in order to avoid using a new term - an arbitrary and meaningless designation . . ." (350,7) But the joint authors of Paper 31 must have had some special reason for choosing this particular word from among all of the words that are available in the English language. They chose this word to avoid a "meaningless designation." Therefore, their choice must be "meaningful." If this word was deemed to be meaningful, then we should see just what meaning attaches to it in English usage.

Eventuate is, in part, defined (in Webster) as an intransitive verb, as follows: "To come out finally or in conclusion; to come to pass; to be the outcome; to result." As a transitive verb, it is defined: "To bring to an issue or conclusion . . . - eventuation."

''Eventuate'' is, in part, defined (in Webster) as an intransitive verb, as follows: "To come out finally or in conclusion; to come to pass; to be the outcome; to result." As a transitive verb, it is defined: "To bring to an issue or conclusion . . . - eventuation."

This verb, "eventuate," is obviously derived from the root-noun, event." Let us accordingly review the meanings which are attached to the usage of this noun in English:

This verb, ''"eventuate,"'' is obviously derived from the root-noun, event." Let us accordingly review the meanings which are attached to the usage of this noun in English:

Event is, in part, defined (in Webster) as follows: "The fact of taking place or occurring . . . That which comes, arrives, or happens ... That which befalls. . . " In philosophic usage: "That which occupies a restricted portion of four-dimensional space-time. . . " In the Theory of Relativity: "A happening represented by a point (X, Y, Z, t) in the space-time continuum . . ."

Event is, in part, defined (in Webster) as follows: "The fact of taking place or occurring . . . That which comes, arrives, or happens ... That which befalls. . . " In philosophic usage: "That which occupies a restricted portion of four-dimensional space-time. . . " In the Theory of Relativity: "A happening represented by a point (X, Y, Z, t) in the space-time continuum . . ."

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

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

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

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

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

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

Compossibility is defined (in Webster) as follows: "Able to coexist with another thing, or to concur in time and space or in conception; consistent."

''Compossibility'' is defined (in Webster) as follows: "Able to coexist with another thing, or to concur in time and space or in conception; consistent."

As "omnipotence" is associated with "compossibility" in the Papers, it means that God's omnipotent acts create "things with a nature" and, at the same time, compossibility determines the consistency of the "nature of all things" that are created. (ibid.) Here we might well use the same illustration that the Papers use to make this relationship more clear:

As "omnipotence" is associated with "compossibility" in the Papers, it means that God's omnipotent acts create "things with a nature" and, at the same time, compossibility determines the consistency of the "nature of all things" that are created. (ibid.) Here we might well use the same illustration that the Papers use to make this relationship more clear: