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==Author's Introductory Comments==

==Author's Introductory Comments==

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

When certain creatures are embraced by the Paradise Trinity for a certain purpose, this act is designated "trinitization." (243,1-3, 6-14) The Papers state there are three principal groups that are thus 11 trinitized" - trinity embraced:

When certain creatures are embraced by the Paradise Trinity for a certain purpose, this act is designated "trinitization." (243,1-3, 6-14) The Papers state there are three principal groups that are thus 11 trinitized" - trinity embraced:

:(244,1) Trinitized Sons of Attainment. These are finaliters who have had certain experiences, or who have certain personal qualifications.

(244,1) ''Trinitized Sons of Attainment''. These are finaliters who have had certain experiences, or who have certain personal qualifications.

:( 244, 2) Trinitized Sons of Selection. These sons are selected for the Trinity embrace from among certain beings who have ascended to Paradise- seraphim, midwayers, Son-fused mortals, and Spirit-fused mortals.

(244,2) ''Trinitized Sons of Selection''. These sons are selected for the Trinity embrace from among certain beings who have ascended to Paradise- seraphim, midwayers, Son-fused mortals, and Spirit-fused mortals.

:(244,3) Trinitized Sons of Perfection. These sons are selected from among two types of creature-trinitized sons who serve in the grand universe: the Ascender-trinitized sons, and the Paradise-Havona-trinitized sons.(251,2-3)

(244,3) ''Trinitized Sons of Perfection''. These sons are selected from among two types of creature-trinitized sons who serve in the grand universe: the Ascender-trinitized sons, and the Paradise-Havona-trinitized sons.(251,2-3)

After these three groups of beings have been embraced by the Paradise Trinity they are then assigned to the governments of the superuniverses, where they serve as co-ordinates of the Trinity-origin administrators. (244, 4) Such assignment is certainly for the present universe age, but it is probably not eternal. (244, 6)

After these three groups of beings have been embraced by the Paradise Trinity they are then assigned to the governments of the superuniverses, where they serve as co-ordinates of the Trinity-origin administrators. (244, 4) Such assignment is certainly for the present universe age, but it is probably not eternal. (244, 6)

Such trinitization seems to require more of the initiating beings than does creation; they are personally affected by having participated in this transformative action. This trinitization seems to go deeper, penetrate farther, and produce more, than does creation; the results of trinitization are super-additive to the union of the ancestral beings. (110, 4) The ensuing trinitized offspring are something more than the predictable sum of the attributes of the trinitizing parental beings (99, 2); at least, this all seems to be true of the transformative technique of "limited trinitization." Created beings always seem to be subordinate in status to their creators; beings produced by "limited trinitization" seem to be equal with (but not to) their progenitors.

Such trinitization seems to require more of the initiating beings than does creation; they are personally affected by having participated in this transformative action. This trinitization seems to go deeper, penetrate farther, and produce more, than does creation; the results of trinitization are super-additive to the union of the ancestral beings. (110, 4) The ensuing trinitized offspring are something more than the predictable sum of the attributes of the trinitizing parental beings (99, 2); at least, this all seems to be true of the transformative technique of "limited trinitization." Created beings always seem to be subordinate in status to their creators; beings produced by "limited trinitization" seem to be equal with (but not to) their progenitors.

The origin of the Infinite Spirit is the original, and the perfect example of an act of "limited trinitization." The Father and the Son have been united as the Father-Son ever since this trinitization of the Infinite Spirit. (250, 3) The Infinite Spirit is the deity equal of the Father and the Son. (90, 4) There can never be another Infinite Spirit; only one is possible. (249, 4) When the Father and the Son subsequently unite to produce a creator, they succeed in producing a Creator Son; such a Son is truly a creator, but he is subinfinite in the scope of creative action.

''The origin of the Infinite Spirit'' is the original, and the perfect example of an act of "limited trinitization." The Father and the Son have been united as the Father-Son ever since this trinitization of the Infinite Spirit. (250, 3) The Infinite Spirit is the deity equal of the Father and the Son. (90, 4) There can never be another Infinite Spirit; only one is possible. (249, 4) When the Father and the Son subsequently unite to produce a creator, they succeed in producing a Creator Son; such a Son is truly a creator, but he is subinfinite in the scope of creative action.

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

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

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

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

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

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

We have classified the creature-trinitized sons as post-supreme and post-ultimate for the following reasons:

We have classified the creature-trinitized sons as post-supreme and post-ultimate for the following reasons:

:(a) Post-supreme trinitized sons. We believe that the two orders of creature-trinitized sons (of homogeneous parentage) are post-supreme in nature, because those trinitized by finaliters incorporate certain (now) unactualized potentials of the Almighty Supreme (251,2); those trinitized by Paradise-Havoners incorporate certain (now) unactualized spirit potentials of the Supreme. (251,3) The nature of each group thus anticipates the growth of the Supreme; both groups are, in status, characteristic of a universe age after the emergence of the Supreme - hence they are post-supreme.

:(a) ''Post-supreme trinitized sons''. We believe that the two orders of creature-trinitized sons (of homogeneous parentage) are post-supreme in nature, because those trinitized by finaliters incorporate certain (now) unactualized potentials of the Almighty Supreme (251,2); those trinitized by Paradise-Havoners incorporate certain (now) unactualized spirit potentials of the Supreme. (251,3) The nature of each group thus anticipates the growth of the Supreme; both groups are, in status, characteristic of a universe age after the emergence of the Supreme - hence they are post-supreme.

:(b) Post-ultimate trinitized sons. These are the Sons of Destiny, the trinitized sons of mixed parentage. They incorporate in their natures certain (now) unactualized potentials of the Supreme-Ultimate. (251,4) This Dual-Deity association can hardly factualize until both Supreme and Ultimate have emerged, and the Ultimate will not emerge until after the completion of the entire master universe. (1166,6) The nature of these Destiny Sons thus anticipates all of this future growth, and their status is characteristic of an age after the emergence of the Ultimate - hence they are post-ultimate.

:(b) ''Post-ultimate trinitized sons''. These are the Sons of Destiny, the trinitized sons of mixed parentage. They incorporate in their natures certain (now) unactualized potentials of the Supreme-Ultimate. (251,4) This Dual-Deity association can hardly factualize until both Supreme and Ultimate have emerged, and the Ultimate will not emerge until after the completion of the entire master universe. (1166,6) The nature of these Destiny Sons thus anticipates all of this future growth, and their status is characteristic of an age after the emergence of the Ultimate - hence they are post-ultimate.

Let us now trace out the assignments, the functions, and the presently known destinies, of these two groups of creature-trinitized sons - post-supreme sons and post-ultimate sons.

Let us now trace out the assignments, the functions, and the presently known destinies, of these two groups of creature-trinitized sons - post-supreme sons and post-ultimate sons.

:(c) Post-supreme sons. These creature-trinitized sons are the offspring of a homogeneous pair - two perfect beings or two perfected beings. (251,2-3) They are assigned for service in the grand universe as follows:

:(c) ''Post-supreme sons''. These creature-trinitized sons are the offspring of a homogeneous pair - two perfect beings or two perfected beings. (251,2-3) They are assigned for service in the grand universe as follows:

::(296,5-6 On the inner Havona circuit where ".. - they are being prepared for some future work ..." and where the sons of the Paradise Citizens and the sons of the finaliters learn confraternity - the brotherhood of mutual understanding.

::(296,5-6 ''On the inner Havona circuit where''.. - they are being prepared for some future work ..." and where the sons of the Paradise Citizens and the sons of the finaliters learn confraternity - the brotherhood of mutual understanding.

::(199, 2-4) On the Paradise worlds of the Spirit, where they serve the Seven Supreme Executives in the co-ordination of superuniverse affairs.

::(199, 2-4) ''On the Paradise worlds of the Spirit'', where they serve the Seven Supreme Executives in the co-ordination of superuniverse affairs.

::(384,1) In the local universes, where they serve as the assistants to the Trinity Teacher Sons of assignment.

::(384,1) ''In the local universes'', where they serve as the assistants to the Trinity Teacher Sons of assignment.

::(244, 3) In the superuniverses these beings have achieved destiny, at least for the present universe age. Such superuniverse assignments are made in accordance with the recommendation (252,3) of the Trinity Teacher Sons of former attach ment. Selected individuals of the previous groups may be embraced by the Paradise Trinity and assigned to service as members of the superuniverse governments as Trinitized Sons of Perfection

::(244, 3) ''In the superuniverses'' these beings have achieved destiny, at least for the present universe age. Such superuniverse assignments are made in accordance with the recommendation (252,3) of the Trinity Teacher Sons of former attach ment. Selected individuals of the previous groups may be embraced by the Paradise Trinity and assigned to service as members of the superuniverse governments as Trinitized Sons of Perfection

This outlines what we have been told about the present assignments of these two groups of post-supreme sons. Their future destiny (with an open question concerning the Trinitized Sons of Perfection) seems to lead to two possible assignments. Members of these two groups may have a possible destiny of future service in the outer space levels as members of the Paradise Corps of Trinitized Finaliters. (296,5); ( 252,11); ( 353, 6) Otherwise, it is anticipated they will be mobilized on the capitols of the superuniverses and their sectors at the close of the present age. ( 636, 4) This is probably in anticipation of the sometime arrival of outerspacers enroute to the central universe and Paradise.

This outlines what we have been told about the present assignments of these two groups of post-supreme sons. Their future destiny (with an open question concerning the Trinitized Sons of Perfection) seems to lead to two possible assignments. Members of these two groups may have a possible destiny of future service in the outer space levels as members of the Paradise Corps of Trinitized Finaliters. (296,5); ( 252,11); ( 353, 6) Otherwise, it is anticipated they will be mobilized on the capitols of the superuniverses and their sectors at the close of the present age. ( 636, 4) This is probably in anticipation of the sometime arrival of outerspacers enroute to the central universe and Paradise.

:(d) Post-ultimate sons. These are the Trinitized Sons of Destiny, the progeny of a mixed trinitizing union - the union of a perfected being (such as a finaliter) and a perfect being (either a Havona native or a Paradise Citizen). Such unions can be authorized by the Master Spirits. ( 250, 5) "The resulting creature-trinitized sons [of destiny] are super-creational . . ." (251, 4) They represent the anticipation of concepts that relate to the post-ultimate age of the master universe and the future function of the Supreme-Ultimate in the completed master universe. (251, 4) Since these Sons are super-creational, they become the wards of the Architects of the Master Universe and are withdrawn to Vicegerington. They are not allowed to function in the universes of today; they are seemingly of no value in and to the present-age grand universe. (250, 5)

:(d) ''Post-ultimate sons''. These are the Trinitized Sons of Destiny, the progeny of a mixed trinitizing union - the union of a perfected being (such as a finaliter) and a perfect being (either a Havona native or a Paradise Citizen). Such unions can be authorized by the Master Spirits. ( 250, 5) "The resulting creature-trinitized sons [of destiny] are super-creational . . ." (251, 4) They represent the anticipation of concepts that relate to the post-ultimate age of the master universe and the future function of the Supreme-Ultimate in the completed master universe. (251, 4) Since these Sons are super-creational, they become the wards of the Architects of the Master Universe and are withdrawn to Vicegerington. They are not allowed to function in the universes of today; they are seemingly of no value in and to the present-age grand universe. (250, 5)

These Sons of Destiny are the personalizations of certain phases of the Supreme-Ultimate Mind. (251, 4) Each of them is accompanied to Vicegerington by a Solitary Messenger of permanent assignment. ( 262, 5) It is held that the creation of Solitary Messengers by the Conjoint Actor is ". . . in some manner related to the Conjoint Actor's bestowal of Supreme-Ultimate Mind." (262,3) We do not believe that the association of these two orders with each other and with the Supreme-Ultimate Mind is a coincidence.

These Sons of Destiny are the personalizations of certain phases of the Supreme-Ultimate Mind. (251, 4) Each of them is accompanied to Vicegerington by a Solitary Messenger of permanent assignment. ( 262, 5) It is held that the creation of Solitary Messengers by the Conjoint Actor is ". . . in some manner related to the Conjoint Actor's bestowal of Supreme-Ultimate Mind." (262,3) We do not believe that the association of these two orders with each other and with the Supreme-Ultimate Mind is a coincidence.

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

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

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

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

==§3. TECHNIQUES OF EVENTUATION==

==§3. TECHNIQUES OF EVENTUATION==

"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.

''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:

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

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

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

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

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

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

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

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

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

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

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

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

Fragmentation is the manner in which the Adjusters and other Father fragments come into being. It is a transformative technique that may also apply to other "fragmentations of Deity." (333,10) We have included under this general heading the "individualization" of the spirit of a Creator Son (ibid.) although it is not entirely clear that this is the same as fragmentation. We know about three kinds of fragmentations, or individualizations, of the spirit of deity:

Fragmentation is the manner in which the Adjusters and other Father fragments come into being. It is a transformative technique that may also apply to other "fragmentations of Deity." (333,10) We have included under this general heading the "individualization" of the spirit of a Creator Son (ibid.) although it is not entirely clear that this is the same as fragmentation. We know about three kinds of fragmentations, or individualizations, of the spirit of deity:

:(a) Premind spirit fragments. The Third Source and Center fragments portions of his premind spirit (333, 9), and this prerogative is also exercised by his Creative Spirits in the local universes. This is also referred to as an "individualization of the premind spirit." (450, 4) Here we find the terms "fragmentation" and "individualization" used interchangeably.

:(a) ''Premind spirit fragments''. The Third Source and Center fragments portions of his premind spirit (333, 9), and this prerogative is also exercised by his Creative Spirits in the local universes. This is also referred to as an "individualization of the premind spirit." (450, 4) Here we find the terms "fragmentation" and "individualization" used interchangeably.

:In the local universes, the Creative Spirits are the sources of that segregated spiritual endowment which fuses with those surviving ascenders who are to become the Spirit-fused mortals of the local universe career. (450, 4-6) But the premind fragments (individualizations?) of the Spirit are not at all like the prepersonal fragments of the Father. (333, 9)

:In the local universes, the Creative Spirits are the sources of that segregated spiritual endowment which fuses with those surviving ascenders who are to become the Spirit-fused mortals of the local universe career. (450, 4-6) But the premind fragments (individualizations?) of the Spirit are not at all like the prepersonal fragments of the Father. (333, 9)

:(b) Fusion-spirit of a Creator Son. The Second Source and Center cannot fragment his nature (78, 1), but his Creator Sons in the local universes are able to "individualize" a portion of their spirit. (333,10); (450, par. 1) Fusion with such a segregated spirit of a Creator Son constitutes an ascender a Son-fused mortal of the superuniverse career. (449, §8)

:(b) ''Fusion-spirit of a Creator Son''. The Second Source and Center cannot fragment his nature (78, 1), but his Creator Sons in the local universes are able to "individualize" a portion of their spirit. (333,10); (450, par. 1) Fusion with such a segregated spirit of a Creator Son constitutes an ascender a Son-fused mortal of the superuniverse career. (449, §8)

:(c) Father-fragments. The Universal Father functions pre personally as well as personally. On prepersonal levels of function he fragments entities; he separates from himself portions of his deity nature. (3,16) Included among these Father-fragments are the Adjusters. (ibid.) Fusion with an Adjuster constitutes an ascender a Father-fused mortal (448, §7) of the finaliter career. (345,1)

:(c) ''Father-fragments''. The Universal Father functions pre personally as well as personally. On prepersonal levels of function he fragments entities; he separates from himself portions of his deity nature. (3,16) Included among these Father-fragments are the Adjusters. (ibid.) Fusion with an Adjuster constitutes an ascender a Father-fused mortal (448, §7) of the finaliter career. (345,1)

As is the case with trinitization and evolution, the transformative technique of fragmentation has its "secrets." Fragmentation is a secret of Divinington. (144,5-6) It is not known, for example, whether Adjuster fragmentation is a continuing process, or whether Adjusters are, in numbers, "existentially infinite." (1177,6)

As is the case with trinitization and evolution, the transformative technique of fragmentation has its "secrets." Fragmentation is a secret of Divinington. (144,5-6) It is not known, for example, whether Adjuster fragmentation is a continuing process, or whether Adjusters are, in numbers, "existentially infinite." (1177,6)

Father-fragments can be personalized, as in the case of Adjusters (445, 1-2) and Gravity Messengers. (347, 2) Such fragmented entities can also be absonitized.

Father-fragments can be personalized, as in the case of Adjusters (445, 1-2) and Gravity Messengers. (347, 2) Such fragmented entities can also be absonitized.

:(347, 1) In this usage, we understand the word absonitized" to be analogous to (but not homologous with) personalized."

(347, 1) In this usage, we understand the word absonitized" to be analogous to (but not homologous with) personalized."

When they are personalized, the Adjusters integrate in their natures the three levels of the prepersonal, the personal, and the superpersonal. They are designated as "omnipersonal" beings, the only such beings in existence. (1201, 5)

When they are personalized, the Adjusters integrate in their natures the three levels of the prepersonal, the personal, and the superpersonal. They are designated as "omnipersonal" beings, the only such beings in existence. (1201, 5)

Evolution means that the creative plan is gradually and progressively developing through the provision for, and the fostering of, the slow growth of the capacities of the creatures concerned. (357, 2) A created being starts with an original status that he did not earn; it was bestowed upon him by the action of a pre-existent Creator. (52, 2) In contrast to this, an evolutionary being earns everything - ". . . even his status as an ascension candidate." (ibid.) To make this point very clear, let us consider three examples of creation in contrast to evolution:

Evolution means that the creative plan is gradually and progressively developing through the provision for, and the fostering of, the slow growth of the capacities of the creatures concerned. (357, 2) A created being starts with an original status that he did not earn; it was bestowed upon him by the action of a pre-existent Creator. (52, 2) In contrast to this, an evolutionary being earns everything - ". . . even his status as an ascension candidate." (ibid.) To make this point very clear, let us consider three examples of creation in contrast to evolution:

:(a) Pure Creation. The Ancients of Days are a good example of an order of being endowed with perfection by fiat of creation. They are described as ". . . the most perfect, most versatile, and most divinely endowed rulers in all time-space existence." And these qualities are present by virtue of the creative action of the Paradise Trinity; these qualities have not been experientially earned. ( 207, 10-11); ( 210, 1-3)

:(a) ''Pure Creation''. The Ancients of Days are a good example of an order of being endowed with perfection by fiat of creation. They are described as ". . . the most perfect, most versatile, and most divinely endowed rulers in all time-space existence." And these qualities are present by virtue of the creative action of the Paradise Trinity; these qualities have not been experientially earned. ( 207, 10-11); ( 210, 1-3)

:(b) Creation plus evolution. Seraphim are created beings and they are also evolutionary beings. Angels have nothing to do with earning their original status; they are given such status by the act of a pre-existent Creator - by the action of a local universe Creative Spirit. ( 418, 4) When such seraphim are created, they are projected at a divinity- and-functional level that is considerably lower than that of the seconaphim of the superuniverses. By personal effort and evolutionary growth the seraphim can close this gap, so that they eventually function as the co-ordinates of seconaphim. ( 441, 6)

:(b) ''Creation plus evolution''. Seraphim are created beings and they are also evolutionary beings. Angels have nothing to do with earning their original status; they are given such status by the act of a pre-existent Creator - by the action of a local universe Creative Spirit. ( 418, 4) When such seraphim are created, they are projected at a divinity- and-functional level that is considerably lower than that of the seconaphim of the superuniverses. By personal effort and evolutionary growth the seraphim can close this gap, so that they eventually function as the co-ordinates of seconaphim. ( 441, 6)

:(c) Pure evolution. Mortal creatures are completely evolutionary. They are not created; they are procreated on the inhabited worlds by mortal parents. They first earn status as faith sons ( 448, 3-8), then they earn a higher status as ascending sons ( 447, 6), as spirit beings (342, 6), as Havona pilgrims ( 290, 4-5), as Paradise arrivals ( 290, 6), and finally, as finaliters. ( 351, 2) Everything of survival value in an ascending mortal has evolved through the cooperation of that mortal creature with the indwelling spirit of God, the Adjuster. (1205,1) Even the arrival of the Adjuster must await the first moral decision of the human being concerned. (1186, 9)

:(c) ''Pure evolution''. Mortal creatures are completely evolutionary. They are not created; they are procreated on the inhabited worlds by mortal parents. They first earn status as faith sons ( 448, 3-8), then they earn a higher status as ascending sons ( 447, 6), as spirit beings (342, 6), as Havona pilgrims ( 290, 4-5), as Paradise arrivals ( 290, 6), and finally, as finaliters. ( 351, 2) Everything of survival value in an ascending mortal has evolved through the cooperation of that mortal creature with the indwelling spirit of God, the Adjuster. (1205,1) Even the arrival of the Adjuster must await the first moral decision of the human being concerned. (1186, 9)

The uniqueness of evolution. Evolutionary beings encompass meaning-values that are not creatable. The legal experts, the Technical Advisors, "could not be created." ( 280, 5) The Perfectors of Wisdom personify the existential wisdom of the Paradise Trinity ( 216, 2), but they still require the complement of experiential wisdom provided by the Trinitized Sons of Attainment. ( 216, 4) And there are other illustrations.

''The uniqueness of evolution''. Evolutionary beings encompass meaning-values that are not creatable. The legal experts, the Technical Advisors, "could not be created." ( 280, 5) The Perfectors of Wisdom personify the existential wisdom of the Paradise Trinity ( 216, 2), but they still require the complement of experiential wisdom provided by the Trinitized Sons of Attainment. ( 216, 4) And there are other illustrations.

Evolution is creativity-in-time, but it is also something more than this. Evolution can produce certain meanings and values that are not creatable. In the process of evolutionary growth, the Creator and the creature are in partnership - even as man may enter into partnership with the eternal God through cooperation with God's indwelling spirit, the Adjuster. All of this is well summarized in a statement in the Papers. (1279, 3) When time-space experience is united with Paradise perfection, the net result is something new in the meanings and values of the levels concerned.

Evolution is creativity-in-time, but it is also something more than this. Evolution can produce certain meanings and values that are not creatable. In the process of evolutionary growth, the Creator and the creature are in partnership - even as man may enter into partnership with the eternal God through cooperation with God's indwelling spirit, the Adjuster. All of this is well summarized in a statement in the Papers. (1279, 3) When time-space experience is united with Paradise perfection, the net result is something new in the meanings and values of the levels concerned.

The mechanics of evolution. We speak of evolution and of evolutionary growth, but what are we talking about? just what goes on in this evolutionary process? On the inhabited worlds, evolution starts as a mechanical process that is developing capacity for mind ministry. With the development of human life, this growth technique becomes potentially spiritual in direction. ( 730, 2-6) We are informed that intellectual selfhood originates in cosmic mind, just as nebulae originate in cosmic force. On the human level such evolution may become spiritual through cooperation between the Adjuster and the personality of man. (1216, 4)

''The mechanics of evolution''. We speak of evolution and of evolutionary growth, but what are we talking about? just what goes on in this evolutionary process? On the inhabited worlds, evolution starts as a mechanical process that is developing capacity for mind ministry. With the development of human life, this growth technique becomes potentially spiritual in direction. ( 730, 2-6) We are informed that intellectual selfhood originates in cosmic mind, just as nebulae originate in cosmic force. On the human level such evolution may become spiritual through cooperation between the Adjuster and the personality of man. (1216, 4)

Just how does man evolve? in this life and in the next? We are instructed in the Papers that the "keys of the kingdom" are sincerity plus more sincerity, and we make progress therein by decisions plus more decisions. ( 435, 8) Elsewhere, the Papers say that "action [is the] completion of decisions." (1211, 3) What does this mean? It seems to mean that creature growth has its inception in honesty, is realized by courage, and is consummated by doing something. (Of course, in all this discussion, we are assuming that the decision-action is good; bad or evil decision-action would appear to lead to disintegration.)

Just how does man evolve? in this life and in the next? We are instructed in the Papers that the "keys of the kingdom" are sincerity plus more sincerity, and we make progress therein by decisions plus more decisions. ( 435, 8) Elsewhere, the Papers say that "action [is the] completion of decisions." (1211, 3) What does this mean? It seems to mean that creature growth has its inception in honesty, is realized by courage, and is consummated by doing something. (Of course, in all this discussion, we are assuming that the decision-action is good; bad or evil decision-action would appear to lead to disintegration.)

We are instructed ( 8, 4) that the impersonal never transmutes directly to the personality level of reality, that personality never appears spontaneously in the universes. We know of the existence of these two kinds of personality:

We are instructed ( 8, 4) that the impersonal never transmutes directly to the personality level of reality, that personality never appears spontaneously in the universes. We know of the existence of these two kinds of personality:

:(a) First Source personality.(106,9) This type of personality is bestowed by the Universal Father. It can also be bestowed by the Conjoint Actor acting in behalf of the Father.(1225,3)

:(a) ''First Source personality''.(106,9) This type of personality is bestowed by the Universal Father. It can also be bestowed by the Conjoint Actor acting in behalf of the Father.(1225,3)

:(b) Third Source personality. (106, 9) This is the type of personality which is bestowed on beings by the Conjoint Actor in his own behalf. Such beings are not included in the personality circuit of the Father, but they are apparently much like First Source persons; they have volition and are contactable by First Source personalities. (106, 8 and 11)

:(b) ''Third Source personality''. (106, 9) This is the type of personality which is bestowed on beings by the Conjoint Actor in his own behalf. Such beings are not included in the personality circuit of the Father, but they are apparently much like First Source persons; they have volition and are contactable by First Source personalities. (106, 8 and 11)

:We also know of two other types of evolving deity-personalizations; these are emerging personalizations of creators and deities that appear to be neither First Source, nor Third Source personalities.

We also know of two other types of evolving deity-personalizations; these are emerging personalizations of creators and deities that appear to be neither First Source, nor Third Source personalities.

:(c) Creative Spirits. These divine associates of the Creator Sons are neither First Source nor Third Source personalities. They "are in a class by themselves" as concerns their relations to other personalities. (106,10) Their personality qualities gradually emerge, and we are informed that such qualities are ". . . a Paradise Deity contribution to the individuality of the [Creative] Spirit . . ." ( 204,3)

:(c) ''Creative Spirits''. These divine associates of the Creator Sons are neither First Source nor Third Source personalities. They "are in a class by themselves" as concerns their relations to other personalities. (106,10) Their personality qualities gradually emerge, and we are informed that such qualities are ". . . a Paradise Deity contribution to the individuality of the [Creative] Spirit . . ." ( 204,3)

:(d) Experiential deity. These emerging deities "were potential in ... the Paradise Trinity." (16, 2) The spirit person of the Supreme "stems from the [Paradise] Trinity." (1264, 2) We assume that this statement would also apply to the superperson of the Ultimate. These experiential deities are now passing through ". . . the prepersonal eras of experiential-power development." (113, 7) This suggests the gradual emergence of personality qualities and the evolution of the personalization of such deity.

:(d) ''Experiential deity''. These emerging deities "were potential in ... the Paradise Trinity." (16, 2) The spirit person of the Supreme "stems from the [Paradise] Trinity." (1264, 2) We assume that this statement would also apply to the superperson of the Ultimate. These experiential deities are now passing through ". . . the prepersonal eras of experiential-power development." (113, 7) This suggests the gradual emergence of personality qualities and the evolution of the personalization of such deity.

It is the purpose of this section of our study to give careful consideration to the transformative techniques that appear to be involved in the gradual emergence of the personality qualities as these beings. These are the transformative techniques we have named "Emerging Personalizations."

It is the purpose of this section of our study to give careful consideration to the transformative techniques that appear to be involved in the gradual emergence of the personality qualities as these beings. These are the transformative techniques we have named "Emerging Personalizations."

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

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

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

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

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

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

In the second stage of development the Creative-Spirit-to-be must emerge from the Infinite Spirit. She has to emerge to begin her preliminary training ( 203, 8) because such training takes place on the circuits of Havona under the tutelage of the (impersonal) Circuit Spirits. ( 162, 7-8) During this period of training on the circuits of Havona the prepersonal Creative-Spirit-to-be is evidently unobserved by personal creatures. This we deduce from the fact that it is not until later (in her third stage of development), when she emerges from the Infinite Spirit for the second time, that she is initially observed as an ". . entity . . [that is] differentiated from the person of the Infinite Spirit." ( 204,1)

In the second stage of development the Creative-Spirit-to-be must emerge from the Infinite Spirit. She has to emerge to begin her preliminary training ( 203, 8) because such training takes place on the circuits of Havona under the tutelage of the (impersonal) Circuit Spirits. ( 162, 7-8) During this period of training on the circuits of Havona the prepersonal Creative-Spirit-to-be is evidently unobserved by personal creatures. This we deduce from the fact that it is not until later (in her third stage of development), when she emerges from the Infinite Spirit for the second time, that she is initially observed as an ". . entity . . [that is] differentiated from the person of the Infinite Spirit." ( 204,1)

A Creative Spirit enters the third stage of development when she emerges from the Infinite Spirit the second time, this time as a recognizable and differentiated entity. She emerges in response to "the prayer of identification" which is made by the Master Spirit of superuniverse jurisdiction. Immediately following this emergence she enters the presence of, and is enshrouded by, the Master Spirit concerned. She remains with this Master Spirit until she leaves Paradise in the company of the complemental Creator Son. (ibid.) The Universe Son and Spirit then proceed to the superuniverse space site that has been assigned, there to begin the physical organization of their local universe. In this third stage a Creative Spirit is referred to as "impersonal" ( 204, 3), and as "difficult to portray ... as a person." ( 374, 3) In this stage she is "incompletely differentiated" from her Source, the Infinite Spirit. ( 375, 3)

A Creative Spirit enters the third stage of development when she emerges from the Infinite Spirit the second time, this time as a recognizable and differentiated entity. She emerges in response to "the prayer of identification" which is made by the Master Spirit of superuniverse jurisdiction. Immediately following this emergence she enters the presence of, and is enshrouded by, the Master Spirit concerned. She remains with this Master Spirit until she leaves Paradise in the company of the complemental Creator Son. (ibid.) The Universe Son and Spirit then proceed to the superuniverse space site that has been assigned, there to begin the physical organization of their local universe. In this third stage a Creative Spirit is referred to as "impersonal" ( 204, 3), and as "difficult to portray ... as a person." ( 374, 3) In this stage she is "incompletely differentiated" from her Source, the Infinite Spirit. ( 375, 3)

Initial personalization. A Creative Spirit enters the fourth stage of development following the completion of the initial physical organization of her local universe. (374, 4) This step is initiated by ". . . the declaration of the intention to create life . . ." in the newly organized domain. (204,3) When this declaration is registered on Paradise there is a "reaction of approval" on the part of the Paradise Trinity. (374,4) The Master Spirit of superuniverse jurisdiction then disappears into the "spiritual shining of the Deities," while the other Master Spirits draw near. (ibid.) With the emergence of "the Deity-embraced Master Spirit" there occurs a Trinity manifestation of a spiritual nature - a "primary eruption." Simultaneously with this happening the Creative Spirit concerned personalizes as ". . . a new personal representation of the Infinite Spirit (ibid.); but, in the ". . . likeness of that Master Spirit [Deity-embraced] who was in transmuting liaison with the Infinite Spirit." (375, 3)

''Initial personalization''. A Creative Spirit enters the fourth stage of development following the completion of the initial physical organization of her local universe. (374, 4) This step is initiated by ". . . the declaration of the intention to create life . . ." in the newly organized domain. (204,3) When this declaration is registered on Paradise there is a "reaction of approval" on the part of the Paradise Trinity. (374,4) The Master Spirit of superuniverse jurisdiction then disappears into the "spiritual shining of the Deities," while the other Master Spirits draw near. (ibid.) With the emergence of "the Deity-embraced Master Spirit" there occurs a Trinity manifestation of a spiritual nature - a "primary eruption." Simultaneously with this happening the Creative Spirit concerned personalizes as ". . . a new personal representation of the Infinite Spirit (ibid.); but, in the ". . . likeness of that Master Spirit [Deity-embraced] who was in transmuting liaison with the Infinite Spirit." (375, 3)

The Creative Spirit is now described as ". . . a new personal segregation of the Conjoint Creator." (375,2) She ". . . becomes, to all practical intents and purposes, a bona fide person . . ." (204,3) Henceforth she "will maintain personal relations" with all the personal beings who are created and evolved in her developing universe. (ibid.) But this statement is not a statement to the effect that the Creative Spirit is a personality, with no qualifications. On the contrary, despite these "personalization ceremonies" and despite the fact that the Creative Spirit ". . . thereafter functions as a person and cooperates in a very personal manner with the Creator Son . . ." the further statement is made that ". . . even this representation of the Infinite Spirit may not appear to be wholly personal . . ." (375,5)

The Creative Spirit is now described as ". . . a new personal segregation of the Conjoint Creator." (375,2) She ". . . becomes, to all practical intents and purposes, a bona fide person . . ." (204,3) Henceforth she "will maintain personal relations" with all the personal beings who are created and evolved in her developing universe. (ibid.) But this statement is not a statement to the effect that the Creative Spirit is a personality, with no qualifications. On the contrary, despite these "personalization ceremonies" and despite the fact that the Creative Spirit ". . . thereafter functions as a person and cooperates in a very personal manner with the Creator Son . . ." the further statement is made that ". . . even this representation of the Infinite Spirit may not appear to be wholly personal . . ." (375,5)

Augmenting personalization. A Creative Spirit enters the fifth stage of development following the completion of the seven creature bestowals of the associated Creator Son. (204,4) This is the occasion when the Universe Son issues the "Proclamation of Equality" to the local universe, proclaiming that the Spirit is his equal "in all endowments of personality." (369,1) It is then that the Creative Spirit "becomes so augmented in personal qualities" that she is recognized as a person by all personal beings. (375,5) This development is also designated as "the attainment of personal status." (375,6) The Papers say nothing concerning the source of this augmentation of personal qualities, only that it takes place.

''Augmenting personalization''. A Creative Spirit enters the fifth stage of development following the completion of the seven creature bestowals of the associated Creator Son. (204,4) This is the occasion when the Universe Son issues the "Proclamation of Equality" to the local universe, proclaiming that the Spirit is his equal "in all endowments of personality." (369,1) It is then that the Creative Spirit "becomes so augmented in personal qualities" that she is recognized as a person by all personal beings. (375,5) This development is also designated as "the attainment of personal status." (375,6) The Papers say nothing concerning the source of this augmentation of personal qualities, only that it takes place.

Presumably this augmentation of personal qualities continues in the sixth stage of the career of a Creative Spirit - when her local universe is entirely settled in light and life. (204,5) The Papers are silent concerning the details of this stage of growth.

Presumably this augmentation of personal qualities continues in the sixth stage of the career of a Creative Spirit - when her local universe is entirely settled in light and life. (204,5) The Papers are silent concerning the details of this stage of growth.

:(106,10) Creative Spirits "are in a class by themselves" in relation to the personalities embraced in the Father's personality circuit.

:(106,10) Creative Spirits "are in a class by themselves" in relation to the personalities embraced in the Father's personality circuit.

Completed personalization. We do not believe that a Creative Spirit will attain completed personalization at any time prior to entrance upon the seventh stage of development. Apparently no Creative Spirit has yet attained this stage because it is designated as the "unrevealed career." (p. 204, par. 6) We believe that all Creative Spirits - the 700,000 that are (or will be) commissioned for service in the present universe age - will attain the seventh stage of their careers when all of the local universes (and all seven superuniverses) are settled in light and life. We believe this event will be concurrent with the emergence of the Supreme Being.

''Completed personalization''. We do not believe that a Creative Spirit will attain completed personalization at any time prior to entrance upon the seventh stage of development. Apparently no Creative Spirit has yet attained this stage because it is designated as the "unrevealed career." (p. 204, par. 6) We believe that all Creative Spirits - the 700,000 that are (or will be) commissioned for service in the present universe age - will attain the seventh stage of their careers when all of the local universes (and all seven superuniverses) are settled in light and life. We believe this event will be concurrent with the emergence of the Supreme Being.

The mechanics of personalization. We know nothing about the later augmentations of the personality qualities of a Creative Spirit, but we are given detailed information concerning her initial personalization in the fourth stage of development:

''The mechanics of personalization''. We know nothing about the later augmentations of the personality qualities of a Creative Spirit, but we are given detailed information concerning her initial personalization in the fourth stage of development:

:(204, 3) This ". . . is a Paradise Deity contribution to the individuality of the [Creative] Spirit . . " (ibid.) This contribution is made in connection with the "personalization ceremonies," which are (374,4) initiated by ". . . a reaction of approval in the Paradise Trinity . . ." and (204,3) are "participated in by the Master Spirits," but are ". . . personally experienced [only] by the supervising Master Spirit."

:(204, 3) This ". . . is a Paradise Deity contribution to the individuality of the [Creative] Spirit . . " (ibid.) This contribution is made in connection with the "personalization ceremonies," which are (374,4) initiated by ". . . a reaction of approval in the Paradise Trinity . . ." and (204,3) are "participated in by the Master Spirits," but are ". . . personally experienced [only] by the supervising Master Spirit."

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

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

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

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

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

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

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

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

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

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

==§7. THE DEITY EMBRACE==

==§7. THE DEITY EMBRACE==

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Gregor Johann Mendel (1822-1884) was an Austrian Augustinian abbot who discovered one of the basic laws of inheritance in plants and animals. He discovered a law of chance which seems to govern whenever there is interaction between two genetic factors that are different in nature. Mendel's Ratio is encountered in the narrative of the origin of Havona Servitals, Universal Conciliators, secondary midwayers, and it is probably involved (in a modified manner) in the origin of cherubim and sanobim.

Gregor Johann Mendel (1822-1884) was an Austrian Augustinian abbot who discovered one of the basic laws of inheritance in plants and animals. He discovered a law of chance which seems to govern whenever there is interaction between two genetic factors that are different in nature. Mendel's Ratio is encountered in the narrative of the origin of Havona Servitals, Universal Conciliators, secondary midwayers, and it is probably involved (in a modified manner) in the origin of cherubim and sanobim.

Mendel's Ratio: A law of chance. There is nothing mysterious about Mendel's Ratio, it is simply a law of chance. It can be demonstrated very easily with eight checker pieces and a man's hat. Four of the checker pieces should be of one color, and the other four should be of a contrasting color -say, black and white. We should now put all eight in the hat and draw them out two-by-two, so there are four pairs of checkers. If this is done a number of times - a dozen times, or a hundred - it will be seen that the pairs of checkers average out (for each set of four pairs) as follows: one double-white pair, two mixed pairs, and one double-black pair. We can express this grouping as follows: WW + WB + WB + BB. This is nothing more than an old and familiar algebraic equation: (a + b) x (a + b) = aa + ab + ab + bb, or, to write in a more recognizable form - a2 + 2ab + b2 .

''Mendel's Ratio'': A law of chance. There is nothing mysterious about Mendel's Ratio, it is simply a law of chance. It can be demonstrated very easily with eight checker pieces and a man's hat. Four of the checker pieces should be of one color, and the other four should be of a contrasting color -say, black and white. We should now put all eight in the hat and draw them out two-by-two, so there are four pairs of checkers. If this is done a number of times - a dozen times, or a hundred - it will be seen that the pairs of checkers average out (for each set of four pairs) as follows: one double-white pair, two mixed pairs, and one double-black pair. We can express this grouping as follows: WW + WB + WB + BB. This is nothing more than an old and familiar algebraic equation: (a + b) x (a + b) = aa + ab + ab + bb, or, to write in a more recognizable form - a2 + 2ab + b2 .

Mendel worked out all of this by cross-breeding peas - tall ones and short ones. What we have been considering is the second step in his experiment; the first step was cross-breeding the tall peas with the short peas. Mendel's first discovery was that one of the two inheritance factors (tallness) would completely cover up the other factor (shortness). All the cross-bred peas were tall; they were not even slightly shorter than the tall peas of the first generation.

Mendel worked out all of this by cross-breeding peas - tall ones and short ones. What we have been considering is the second step in his experiment; the first step was cross-breeding the tall peas with the short peas. Mendel's first discovery was that one of the two inheritance factors (tallness) would completely cover up the other factor (shortness). All the cross-bred peas were tall; they were not even slightly shorter than the tall peas of the first generation.

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

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

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

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

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

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

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

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

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

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