Appendix XXV: The Trinitized Nature of God the Absolute
The sometime-trinitization of God the Absolute may be an event constituting the greatest eruption of creative power since the dawn of eternity and the personalization of the Infinite Spirit. The appearance of the Infinite Spirit is associated with the birth of the central universe of eternity and the beginning of the First Universe Age. The appearance of God the Absolute may be associated with the beginning of the peripheral universe of infinity and the dawn of the Final Universe Age.
§1. THE TRINITIZATION OF THE ABSOLUTE
Back in "the dawn of eternity," when the Universal Father and the Eternal Son joined together in the original act of trinitization, the personality-product of their action was the Infinite Spirit, the co-ordinate and equal of the Father-Son. When the Father joined with the Son in this action they seem to have functioned in a total and unlimited manner, and the Spirit appeared as an infinite being - the deity equal of the two infinite trinitizing partners. (90,6)
The Papers inform us that the results of trinitization will depend on the extent to which the trinitizing partners are able to mobilize the potentials that are concerned (146,2); in other words, what is the scope, the limit, of their outreach?
We know that neither the Supreme nor the Ultimate are infinite, both are "derived deities." (15,9) They are nonetheless almighty and omnipotent deities. They have power-personalized in their emergent natures all of the total experiential potential of the finite and the absonite levels of reality in the entire master universe. And this means everything: personal and other-than-personal, spiritual and other-than-spiritual - all master universe values and meanings are encompassed in power-personality synthesis. (1303,8); (1171,3-4); (1167,4); (See also Appendix XXII, §5; Finite Power-Personality Synthesis) These two experiential deities have incorporated (unified) all of this earned experiential power with the original endowment of spirit and personality which was originally bestowed upon them by the Paradise Trinity. (1264,2)
We are informed that these two experiential deities are subinfinite (13,3), but we have deduced that, at this projected future time, both of them will be post-ultimate in status and will probably have experienced even further growth, which will enable them to enter into "coabsolute relationships" in the Second Experiential Trinity. (1292,5); (See also Appendix XIX, §3; The Growth of the Supreme) We know that the consequences of their trinitizing union would have to be subinfinite, but it would seem that such consequences would certainly be more than post-ultimate and would probably be more than coabsolute. Not more than coabsolute in the sense of being absolute-without -limits, but more than coabsolute in the sense of being undiminished in quality of reality. The limitations would probably be quantitative rather than qualitative. We might designate such a concept by the name "Absolute-within-limits." An easier name to handle would be "Limited-Absolute."
We know that the Infinite Spirit is regarded as the "super-additive consequence" of the Father-Son union. (110,4) It is therefore likely that the trinitization of God the Absolute would result in the appearance of a being whose status would be super-additive to the computable sum of the attributes of both the Supreme and the Ultimate - even of the Supreme-Ultimate.
In comparing the two great episodes of the trinitization of deity, we should take care to note that they are analogous but not homologous. Supreme-Ultimate trinitization is not so much a parallel of Father-Son trinitization as a mirror image of this original action. The Father-Son appear to be making the effort to intensify the expression of deity; the Supreme-Ultimate seem to be making the effort to extensify the expression of deity. The Father-Son seem to be trying to "break out of infinity;" the Supreme-Ultimate seem to be trying to "break in."
§2. THE NATURE OF GOD THE ABSOLUTE
As concerns his origin, the trinitized expression of God the Absolute sustains a relationship to the Supreme-Ultimate that is similar to that sustained by God the Spirit to the Father-Son. God the Son is the existential-absolute personality, in the unqualified sense (79,2); (1201,6); God the Absolute would appear to be the experiential-absolute personality, but only in a qualified sense - in a sense that is limited. God the Spirit is the super-additive consequence of the trinitizing union of the Father-Son (110,4); God the Absolute would appear to be the super-additive result of the trinitizing union of the Supreme-Ultimate. In nature, God the Absolute is something like the Son; in trinity-relationship, he seems more like the Infinite Spirit. Being existential, he is like both; being ~ experiential, he is like neither. Like each of the deities - existential or experiential -God the Absolute is uniquely himself.
In our consideration of the Limited-Absolute, we should recognize that the statements in the Papers relative to God the Absolute (13,4-5) have to do with a completed and unlimited experiential unification and power-personalization of all three Absolutes - Deity Absolute, Universal Absolute, and Unqualified Absolute. As we are now considering God the Absolute, we are studying him as a subinfinite unification of these three Absolutes. There is a very great difference between these two concepts: the one is universal and unlimited, infinite; the other is neither universal nor unlimited, and is subinfinite. Nevertheless, in the quality of divinity and the quality of nature, the trinitized personalization of God the Absolute need not be qualified - diluted.
Regardless of quantitative limitations, we can still think of God the Absolute as being undiminished in quality of expression. If this is the case, then we may learn something about his nature by examining what the Papers have to say about him, were he to appear as an unlimited unification of the Absolutes. (4,13); (13,4-5)
(a) Transcended-superpersonal deity. God the Supreme emerges as a personal deity; God the Ultimate emerges as a superpersonal deity; God the Absolute makes his (trinitized) appearance as a deity who is more than superpersonal. His nature transcends the superpersonal just as much as the superpersonal transcends the personal. He expresses in his nature those values that lie beyond the values of the superpersonal.
(b) Super-creative. He would be super-creative in function. The Ultimate operates on final creative levels; any being that functions on a post-ultimate level would have to be post-creative, or super-creative in action.
(c) Unification of meanings and values. The completed (not limited) expression of God the Absolute would equal the experiential realization of absolute divinity." This means that meanings would have to be finally unified, in the absolute sense of that word. There is, however, a question concerning the unification of absolute values. To do this the Limited-Absolute would have to become the "Unlimited Absolute," and even then there is a question, since ". . . we have at no time been informed that the Qualified Absolute is the equivalent of the Infinite." (13,4)
(d) Final deity expression. The Limited-Absolute is unifying (is attempting to unify) on the third level of deity expression -the absolute level. The Ultimate unifies on the second (the absonite) level (2,1), and the Supreme unifies on the first (the finite) level. (2,10) The functions of the Limited-Absolute pass from the personal, through the superpersonal, to the borders of the non-personal. Deity can achieve no personalization beyond God the Absolute; beyond him lies the Unqualified Absolute - non-personal, extradivine, and undeified. (4,13)
As the Papers put it (13,5), these realities are "far removed from experiential actualization." The quest for God the Absolute is the goal of all beings who are more than absonite. (ibid.) And regardless of how long it is going to take, sometime we will embark upon this quest because finaliters have the endowment of personality-and-Adjuster which qualifies them for post-ultimate growth. (See Appendix XX, §5; The Post-Ultimate Change in Growth Potential) Mortals have a potential of destiny that is absolute in value. (1169,4)
§3. THE PERSONAL GROWTH OF THE LIMITED-ABSOLUTE
God the Absolute (as we have visualized him) emerges as the trinitized expression of the united will and purpose of the Supreme-Ultimate. He appears as the Limited-Absolute, a deity of undiluted-absolute-nature of being, but of incomplete-absolute-function in universality. He is, by trinitized origin, an experiential actualization of existential potentials. But at the time of trinitized emergence, he has had no opportunity to function in an experiential manner; he has not yet personally participated in power-personality synthesis. It is after his emergence that he can personally take the initiative in furthering his own experiential growth.
(We are well aware that God the Absolute is a transcended -superperson. But this is an awkward phrase to use and we will often refer to him as a "person" with the understanding that this meaning should be expanded.)
Let us first consider his "personal" growth; this concept is easier to cope with than is the conception of his "deity" growth. At this point in our visualization of these remote-future events, we may picture God the Absolute as a subinfinite, actualized being who sustains some direct relationship to the Deity Absolute; to the virtually untouched residual and unactualized potentials of the Deity Absolute - potentials that were beyond the trinitizing-reach of the Supreme-Ultimate. Such untouched potentials could be thought of as being external to God the Absolute, and it is in relation to these (unactualized) potentials that God the Absolute could begin, and continue, his experiential growth. This growth would likely consist in the attempt to encompass more and more of the external potential of the Deity Absolute. We do not believe that this growth could ever end; because we cannot conceive that it could ever encompass the whole of the infinitypotential of the Deity Absolute.
We know that the Paradise Trinity existentially activates the potential of the Deity Absolute. (116,4-5) We visualize that God the Absolute, at this stage of limited but growing development, would have a definite (though limited) ability to activate the Deity Absolute. We believe he will do this experientially, both as a person and in the deity sense, as a part of the Second Level of the Trinity of Trinities. This ability to activate certain of the unemerged potentials of the Deity Absolute is something that could grow eternally without ever achieving completion. This does constitute the function of an experiential trinity and of an experiential (-existential) deity working as (limited) co-ordinates of the original and existential Paradise Trinity.
§4. DEITY GROWTH OF THE LIMITED-ABSOLUTE
The concept of the personal growth of God the Absolute is a simple one compared with the concept of his deity growth. The concept of his deity growth involves all three of the Absolutes.
We are informed that the emergence of the experiential deities involves a unification of the impersonal and the not-personal aspects of universe reality with the personal and spiritual aspects of the natures of these deities. (1167,4) This unification becomes complete on the finite level with the power-personalization (the emergence) of the Supreme Being. (See Appendix XXII, §5; Finite Power-Personality Synthesis) Such unification becomes complete on the transcendental level with the power-personalization (the emergence) of the Ultimate. (See Appendix XXII, §9; The Absonite Level: Power-Personality Synthesis) Such power-personality unification will probably continue in the experiential growth of God the Absolute, despite the fact that we visualize him (at this point in our thinking) as an "emerged" deity. God the Absolute emerges as a trinitized personalization; this is something quite different from the emergence of experiential deity as the result of power-personalization.
The post-emerged growth of the Limited-Absolute would appear to involve the final stage of power-personality synthesis. (See Appendix XXII, §10; Power-Personality Synthesis on the Absolute Level) This is power-personality synthesis on the absolute level. Such synthesis constitutes the attempt to unify the three Absolutes experientially. This is the same objective as that of the Second Experiential Trinity, and this trinity cannot achieve unification. (See Appendix XIX, §6; Non-Unification of the Trinity Absolute) Likewise, the Third Experiential Trinity has the same objective, and this internal trinity cannot achieve unification. (See Appendix XXIV, §2; The Second Level of the Trinity of Trinities) The Trinity of Trinities has the identical objective, and even this threefold trinity cannot achieve final unification. (See Appendix XXIII., §6; The Stage of Growing Unification: Stage Three) It simply is not possible to exhaust quantitative infinity. (1168,7) Here again, we encounter The Barrier of Infinity and the Impasse of the Absolutes.
The Limited-Absolute will continue to grow, on and on. There will be cooperation with the Trinity Absolute, the very trinity that cannot unify and cannot power-personalize this same God the Absolute that is cooperating with this non-unified "ancestral trinity." There will be endless growth in trinity-unification on the Second Level of the Trinity of Trinities. There will be adventures of cooperation between God the Absolute and the Supreme, and the Ultimate, and the Supreme-Ultimate, out in the unthinkable vastness of the Cosmos Infinite: Adventures into regions so remote that the whole master universe will be so shrunk in perspective that it will be considered as the nuclear universe, the "core creation," and beings from the Quartan Space Level will be viewed with Havoners as "people from the 'inner universes'."
This is not, however, a stalemate. This is a dynamic situation of unending growth. The growing reality of God the Absolute is experiential, therefore it can be experienced. A subinfinite (incomplete) personalization of God the Absolute will still provide an avenue of experiential approach to a knowledge of the Father-as-absolute. We do believe that actual qualitative knowledge of the Father-as-absolute will be experientially attainable. But not universal quantitative knowledge, only an ever-growing expansion of ever-limited knowledge. And, if that limitation should ever cease, then the expansion (the growth) would also cease.