As promised we are going to move in a different direction with this space,to more uplifting material that I will be sharing with you in the coming days and months,as The Father wills according to his purpose for us. In 1983 when I was going through a period of extreme anger directed outward,a friend at work handed me what I thought was a big blue book, and suggested I take a look at it.By the end of 7 years,I came to the realization that the 196 Papers were indeed to me, what the Beings dictating the narrative said they were...a Revelation of the Universe of Universes and the revealed Beings within the Grand Universe.
So you will never hear me tell you that this 'book' is any such thing.The Table of Content is what designates a copyright.Those who tried to copyright the Papers,to their own financial gain were proven wrong, and we are now free to share The Papers as the Commission intended.
As I said above there are 196 Papers,each stands on it's own merits independent of each other,as each focuses on different subject matter. The Papers are divided into 4 sections. The 1st section contains 31 Papers, and these cover the Central Universe and Super-universes, and Beings there in. An example would be the narrator of the Foreword and 1st Paper contained in this post called a Divine Counselor.In Paper 19, you will learn more about Divine Counselor's,their status,current duties etc. The Second Section covers what are called Local Universes and covers 24 Papers. The most I will add on this section is that we on The Earth/Urantia are now located in a Local Universe.
The 3rd Section of the Papers contains 62 of them and cover the history of Earth/Urantia from the Creation of the Solar System to the 7th bestowal of Christ Michael some 2000 years ago.In Paper 21,you will learn of these Christ Michael Sons,known throughout the universes as Paradise Creator Sons,and The Creators of the 7 evolving Super-universes that circle the Central Universe of Perfection. Have no doubt that this Christ Michael is indeed The Creator of this Local Universe and Sovereign there of.The 4th and final Section covers 76 Papers,and simply put are The Life and Teachings of Jesus.
A few more thoughts and some advice. I first found this material very overwhelming. Not from the content but the vast amount of it and was all over the place trying to take it all in.My best advice is patience,if you have a question,write it down,because I would really be surprised if by the time you read all 196 Papers,you do not have all the answers to the questions you will ask of yourself.After having access to the Papers for 7 years I came to the understanding That I could read the Papers 3 different ways and gain further insight into tying the Papers together reading them front to back,back to front,and from the middle both ways.For my purposes here I am starting at The Center of all things and working outward to a point.
At that certain point, and we will keep the readers aware of what we are doing when we do it. Not sure exactly where the point will be reached in Section 1,but at some point I will start with Papers from Section 2,at another point in Section 1, I will start Papers from Section 3, and before the 31 Papers are finished we will have started on Section 4.The intent is not to skip around but to try and make the Papers more lineal to the reader. So I have explained part of my experience with the Papers, I did so,so that readers would know I had not just come across them recently and gotten all starry eyed. I share them now because it is the right thing to do.May you all find the peace on Earth you deserve,take care all....
FOREWORD
The Bubble Nebula
0:0.1 In the minds of the mortals of Urantia—that being the name of your world—there exists great confusion respecting the meaning of such terms as God, divinity, and deity. Human beings are still more confused and uncertain about the relationships of the divine personalities designated by these numerous appellations. Because of this conceptual poverty associated with so much ideational confusion, I have been directed to formulate this introductory statement in explanation of the meanings which should be attached to certain word symbols as they may be hereinafter used in those papers which the Orvonton corps of truth revealers have been authorized to translate into the English language of Urantia.
0:0.2 It is exceedingly difficult to present enlarged concepts and advanced truth, in our endeavor to expand cosmic consciousness and enhance spiritual perception, when we are restricted to the use of a circumscribed language of the realm. But our mandate admonishes us to make every effort to convey our meanings by using the word symbols of the English tongue. We have been instructed to introduce new terms only when the concept to be portrayed finds no terminology in English which can be employed to convey such a new concept partially or even with more or less distortion of meaning.
0:0.3 In the hope of facilitating comprehension and of preventing confusion on the part of every mortal who may peruse these papers, we deem it wise to present in this initial statement an outline of the meanings to be attached to numerous English words which are to be employed in designation of Deity and certain associated concepts of the things, meanings, and values of universal reality.
0:0.4 But in order to formulate this Foreword of definitions and limitations of terminology, it is necessary to anticipate the usage of these terms in the subsequent presentations. This Foreword is not, therefore, a finished statement within itself; it is only a definitive guide designed to assist those who shall read the accompanying papers dealing with Deity and the universe of universes which have been formulated by an Orvonton commission sent to Urantia for this purpose.
0:0.5 Your world, Urantia, is one of many similar inhabited planets which comprise the local universe of Nebadon. This universe, together with similar creations, makes up the superuniverse of Orvonton, from whose capital, Uversa, our commission hails. Orvonton is one of the seven evolutionary superuniverses of time and space which circle the never-beginning, never-ending creation of divine perfection—the central universe of Havona. At the heart of this eternal and central universe is the stationary Isle of Paradise, the geographic center of infinity and the dwelling place of the eternal God.
0:0.6 The seven evolving superuniverses in association with the central and divine universe, we commonly refer to as the grand universe; these are the now organized and inhabited creations. They are all a part of the master universe, which also embraces the uninhabited but mobilizing universes of outer space.
I
DEITY AND DIVINITY
infant galaxy called GN-z11.
DEITY AND DIVINITY
infant galaxy called GN-z11.
0:1.1 The universe of universes presents phenomena of deity activities on diverse levels of cosmic realities, mind meanings, and spirit values, but all of these ministrations—personal or otherwise—are divinely coordinated.
0:1.2 DEITY is personalizable as God, is pre-personal and super personal in ways not altogether comprehensible by man. Deity is characterized by the quality of unity—actual or potential—on all super material levels of reality; and this unifying quality is best comprehended by creatures as divinity.
0:1.3 Deity functions on personal, pre personal, and super personal levels. Total Deity is functional on the following seven levels:
0:1.4 Static —self-contained and self-existent Deity.
0:1.5 Potential —self-willed and self-purposive Deity.
0:1.6 Associative —self-personalized and divinely fraternal Deity.
0:1.7 Creative —self-distributive and divinely revealed Deity.
0:1.8 Evolutional —self-expansive and creature-identified Deity.
0:1.9 Supreme —self-experiential and creature-Creator-unifying Deity. Deity functioning on the first creature-identificational level as time-space over controllers of the grand universe, sometimes designated the Supremacy of Deity.
0:1.10 Ultimate —self-projected and time-space-transcending Deity. Deity omnipotent, omniscient, and omnipresent. Deity functioning on the second level of unifying divinity expression as effective over controllers and absonite upholders of the master universe. As compared with the ministry of the Deities to the grand universe, this absonite function in the master universe is tantamount to universal over control and super sustenance, sometimes called the Ultimacy of Deity.
0:1.11 The finite level of reality is characterized by creature life and time-space limitations. Finite realities may not have endings, but they always have beginnings—they are created. The Deity level of Supremacy may be conceived as a function in relation to finite existences.
0:1.12 The absonite level of reality is characterized by things and beings without beginnings or endings and by the transcendence of time and space. Absoniters are not created; they are eventuated—they simply are. The Deity level of Ultimacy connotes a function in relation to absonite realities. No matter in what part of the master universe, whenever time and space are transcended, such an absonite phenomenon is an act of the Ultimacy of Deity.
0:1.13 The absolute level is beginning less, end less, time less, and space less. For example: On Paradise, time and space are nonexistent; the time-space status of Paradise is absolute. This level is Trinity attained, existentially, by the Paradise Deities, but this third level of unifying Deity expression is not fully unified experimentally. Whenever, wherever, and however the absolute level of Deity functions, Paradise-absolute values and meanings are manifest.
0:1.14 Deity may be existential, as in the Eternal Son; experiential, as in the Supreme Being; associative, as in God the Sevenfold;undivided, as in the Paradise Trinity.
0:1.15 Deity is the source of all that which is divine. Deity is characteristically and invariably divine, but all that which is divine is not necessarily Deity, though it will be coordinated with Deity and will tend towards some phase of unity with Deity—spiritual, mindal, or personal.
0:1.16 DIVINITY is the characteristic, unifying, and coordinating quality of Deity.
0:1.17 Divinity is creature comprehensible as truth, beauty, and goodness; correlated in personality as love, mercy, and ministry; disclosed on impersonal levels as justice, power, and sovereignty.
0:1.18 Divinity may be perfect—complete—as on existential and creator levels of Paradise perfection; it may be imperfect, as on experiential and creature levels of time-space evolution; or it may be relative, neither perfect nor imperfect, as on certain Havona levels of existential-experiential relationships.
0:1.19 When we attempt to conceive of perfection in all phases and forms of relativity, we encounter seven conceivable types:
1.Absolute perfection in all aspects.
2.Absolute perfection in some phases and relative perfection in all other aspects.
3.Absolute, relative, and imperfect aspects in varied association.
4.Absolute perfection in some respects, imperfection in all others.
5.Absolute perfection in no direction, relative perfection in all other manifestations.
6.Absolute perfection in no phase, relative in some, imperfect in others.
7.Absolute perfection in no attribute, imperfection in all.
0:1.13 The absolute level is beginning less, end less, time less, and space less. For example: On Paradise, time and space are nonexistent; the time-space status of Paradise is absolute. This level is Trinity attained, existentially, by the Paradise Deities, but this third level of unifying Deity expression is not fully unified experimentally. Whenever, wherever, and however the absolute level of Deity functions, Paradise-absolute values and meanings are manifest.
0:1.14 Deity may be existential, as in the Eternal Son; experiential, as in the Supreme Being; associative, as in God the Sevenfold;undivided, as in the Paradise Trinity.
0:1.15 Deity is the source of all that which is divine. Deity is characteristically and invariably divine, but all that which is divine is not necessarily Deity, though it will be coordinated with Deity and will tend towards some phase of unity with Deity—spiritual, mindal, or personal.
0:1.16 DIVINITY is the characteristic, unifying, and coordinating quality of Deity.
0:1.17 Divinity is creature comprehensible as truth, beauty, and goodness; correlated in personality as love, mercy, and ministry; disclosed on impersonal levels as justice, power, and sovereignty.
0:1.18 Divinity may be perfect—complete—as on existential and creator levels of Paradise perfection; it may be imperfect, as on experiential and creature levels of time-space evolution; or it may be relative, neither perfect nor imperfect, as on certain Havona levels of existential-experiential relationships.
0:1.19 When we attempt to conceive of perfection in all phases and forms of relativity, we encounter seven conceivable types:
1.Absolute perfection in all aspects.
2.Absolute perfection in some phases and relative perfection in all other aspects.
3.Absolute, relative, and imperfect aspects in varied association.
4.Absolute perfection in some respects, imperfection in all others.
5.Absolute perfection in no direction, relative perfection in all other manifestations.
6.Absolute perfection in no phase, relative in some, imperfect in others.
7.Absolute perfection in no attribute, imperfection in all.
II
GOD
0:2.1 Evolving mortal creatures experience an irresistible urge to symbolize their finite concepts of God. Man's consciousness of moral duty and his spiritual idealism represent a value level—an experiential reality—which is difficult of symbolization.
0:2.2 Cosmic consciousness implies the recognition of a First Cause, the one and only un-caused reality. God, the Universal Father, functions on three Deity-personality levels of sub infinite value and relative divinity expression:
1.Prepersonal —as in the ministry of the Father fragments, such as the Thought Adjusters.
2.Personal —as in the evolutionary experience of created and procreated beings.
3.Superpersonal —as in the eventuated existences of certain absonite and associated beings.
0:2.3 GOD is a word symbol designating all personalization's of Deity. The term requires a different definition on each personal level of Deity function and must be still further redefined within each of these levels, as this term may be used to designate the diverse co-ordinate and subordinate personalization's of Deity; for example: the Paradise Creator Sons—the local universe fathers.
0:2.4 The term God, as we make use of it, may be understood:
0:2.5 By designation —as God the Father.
0:2.6 By context —as when used in the discussion of some one deity level or association. When in doubt as to the exact interpretation of the word God, it would be advisable to refer it to the person of the Universal Father.
0:2.7 The term God always denotes personality. Deity may, or may not, refer to divinity personalities.
0:2.8 The word GOD is used, in these papers, with the following meanings:
1.0:2.9 God the Father —Creator, Controller, and Upholder. The Universal Father, the First Person of Deity.
2.0:2.10 God the Son —Co-ordinate Creator, Spirit Controller, and Spiritual Administrator. The Eternal Son, the Second Person of Deity.
3.0:2.11 God the Spirit — Conjoint Actor, Universal Integrator, and Mind Bestower. The Infinite Spirit, the Third Person of Deity.
4.0:2.12 God the Supreme —the actualizing or evolving God of time and space. Personal Deity associatively realizing the time-space experiential achievement of creature-Creator identity. The Supreme Being is personally experiencing the achievement of Deity unity as the evolving and experiential God of the evolutionary creatures of time and space.
5.0:2.13 God the Sevenfold —Deity personality anywhere actually functioning in time and space. The personal Paradise Deities and their creative associates functioning in and beyond the borders of the central universe and power-personalizing as the Supreme Being on the first creature level of unifying Deity revelation in time and space. This level, the grand universe, is the sphere of the time-space descension of Paradise personalities in reciprocal association with the time-space ascension of evolutionary creatures.
6.0:2.14 God the Ultimate —the eventuating God of super time and transcended space. The second experiential level of unifying Deity manifestation. God the Ultimate implies the attained realization of the synthesized absonite-super personal, time-space-transcended, and eventuated-experiential values, coordinated on final creative levels of Deity reality.
7.0:2.15 God the Absolute —the experimenting God of transcended super personal values and divinity meanings, now existential as the Deity Absolute. This is the third level of unifying Deity expression and expansion. On this super creative level, Deity experiences exhaustion of personable potential, encounters completion of divinity, and undergoes depletion of capacity for self-revelation to successive and progressive levels of other-personalization. Deity now encounters, impinges upon, and experiences identity with, the Unqualified Absolute.
III
THE FIRST SOURCE AND CENTER
0:3.1 Total, infinite reality is existential in seven phases and as seven co-ordinate Absolutes:
1.The First Source and Center.
3.The Third Source and Center.
4.The Isle of Paradise.
5.The Deity Absolute.
6.The Universal Absolute.
7.The Unqualified Absolute.
0:3.2 God, as the First Source and Center, is primal in relation to total reality—unqualifiedly. The First Source and Center is infinite as well as eternal and is therefore limited or conditioned only by volition.
0:3.3 God—the Universal Father—is the personality of the First Source and Center and as such maintains personal relations of infinite control over all co-ordinate and subordinate sources and centers. Such control is personal and infinite in potential, even though it may never actually function owing to the perfection of the function of such co-ordinate and subordinate sources and centers and personalities.
0:3.4 The First Source and Center is, therefore, primal in all domains: deified or undeified, personal or impersonal, actual or potential, finite or infinite. No thing or being, no relativity or finality, exists except in direct or indirect relation to, and dependence on, the primacy of the First Source and Center.
0:3.5 The First Source and Center is related to the universe as:
1. 0:3.6 The gravity forces of the material universes are convergent in the gravity center of nether Paradise. That is just why the geographic location of his person is eternally fixed in absolute relation to the force-energy center of the nether or material plane of Paradise. But the absolute personality of Deity exists on the upper or spiritual plane of Paradise.
2. 0:3.7 The mind forces are convergent in the Infinite Spirit; the differential and divergent cosmic mind in the Seven Master Spirits; the factualizing mind of the Supreme as a time-space experience in Majeston.
3. 0:3.8 The universe spirit forces are convergent in the Eternal Son.
4. 0:3.9 The unlimited capacity for deity action resides in the Deity Absolute.
5. 0:3.10 The unlimited capacity for infinity response exists in the Unqualified Absolute.
6. 0:3.11 The two Absolutes—Qualified and Unqualified—are coordinated and unified in and by the Universal Absolute
7. 0:3.12 The potential personality of an evolutionary moral being or of any other moral being is centered in the personality of the Universal Father.
0:3.13 REALITY, as comprehended by finite beings, is partial, relative, and shadowy. The maximum Deity reality fully comprehensible by evolutionary finite creatures is embraced within the Supreme Being. Nevertheless there are antecedent and eternal realities, super finite realities, which are ancestral to this Supreme Deity of evolutionary time-space creatures. In attempting to portray the origin and nature of universal reality, we are forced to employ the technique of time-space reasoning in order to reach the level of the finite mind. Therefore must many of the simultaneous events of eternity be presented as sequential transactions.
0:3.14 As a time-space creature would view the origin and differentiation of Reality, the eternal and infinite I AM achieved Deity liberation from the fetters of unqualified infinity through the exercise of inherent and eternal free will, and this divorcement from unqualified infinity produced the first absolute divinity-tension. This tension of infinity differential is resolved by the Universal Absolute, which functions to unify and co-ordinate the dynamic infinity of Total Deity and the static infinity of the Unqualified Absolute.
0:3.15 In this original transaction the theoretical I AM achieved the realization of personality by becoming the Eternal Father of the Original Son simultaneously with becoming the Eternal Source of the Isle of Paradise. Coexistent with the differentiation of the Son from the Father, and in the presence of Paradise, there appeared the person of the Infinite Spirit and the central universe of Havona. With the appearance of coexistent personal Deity, the Eternal Son and the Infinite Spirit, the Father escaped, as a personality, from otherwise inevitable diffusion throughout the potential of Total Deity. Thenceforth it is only in Trinity association with his two Deity equals that the Father fills all Deity potential, while increasingly experiential Deity is being actualized on the divinity levels of Supremacy, Ultimacy, and Absoluteness.
0:3.16 The concept of the I AM is a philosophic concession which we make to the time-bound, space-fettered, finite mind of man, to the impossibility of creature comprehension of eternity existences—non-beginning, non-ending realities and relationships. To the time-space creature, all things must have a beginning save only the ONE UN-CAUSED—the primeval cause of causes. Therefore do we conceptualize this philosophic value-level as the I AM, at the same time instructing all creatures that the Eternal Son and the Infinite Spirit are co-eternal with the I AM; in other words, that there never was a time when the I AM was not the Father of the Son and, with him, of the Spirit.
0:3.17 The Infinite is used to denote the fullness—the finality—implied by the primacy of the First Source and Center. The theoretical I AM is a creature-philosophic extension of the " infinity of will, " but the Infinite is an actual value-level representing the eternity-in-tension of the true infinity of the absolute and unfettered free will of the Universal Father. This concept is sometimes designated the Father-Infinite.
0:3.18 Much of the confusion of all orders of beings, high and low, in their efforts to discover the Father-Infinite, is inherent in their limitations of comprehension. The absolute primacy of the Universal Father is not apparent on sub-infinite levels; therefore is it probable that only the Eternal Son and the Infinite Spirit truly know the Father as an infinity; to all other personalities such a concept represents the exercise of faith.
IV
UNIVERSE REALITY
0:4.1 Reality differential actualizes on diverse universe levels; reality originates in and by the infinite volition of the Universal Father and is realizable in three primal phases on many different levels of universe actualization:
1. 0:4.2 Un-deified reality ranges from the energy domains of the non-personal to the reality realms of the non-personalizable values of universal existence, even to the presence of the Unqualified Absolute.
2. 0:4.3 Deified reality embraces all of infinite Deity potential ranging upward through all realms of personality from the lowest finite to the highest infinite, thus encompassing the domain of all that which is personalizable and more—even to the presence of the Deity Absolute.
3. 0:4.4 Inter-associated reality. Universe reality is supposedly either deified or un-deified, but to sub-deified beings there exists a vast domain of inter-associated reality, potential and actualizing, which is difficult of identification. Much of this co-ordinate reality is embraced within the realms of the Universal Absolute.
0:4.5 This is the primal concept of original reality: The Father initiates and maintains Reality. The primal differentials of reality are the deified and the un-deified—the Deity Absolute and the Unqualified Absolute. The primal relationship is the tension between them. This Father-initiated divinity-tension is perfectly resolved by, and eternalizes as, the Universal Absolute.
0:4.6 From the viewpoint of time and space, reality is further divisible as:
1. 0:4.7 Actual and Potential. Realities existing in fullness of expression in contrast to those which carry undisclosed capacity for growth. The Eternal Son is an absolute spiritual actuality; mortal man is very largely an unrealized spiritual potentiality.
2. 0:4.8 Absolute and Sub-absolute. Absolute realities are eternity existences. Sub-absolute realities are projected on two levels: Absonites—realities which are relative with respect to both time and eternity. Finites—realities which are projected in space and are actualized in time.
3. 0:4.9 Existential and Experiential. Paradise Deity is existential, but the emerging Supreme and Ultimate are experiential.
4. 0:4.10 Personal and Impersonal. Deity expansion, personality expression, and universe evolution are forever conditioned by the Father's freewill act which forever separated the mind-spirit-personal meanings and values of actuality and potentiality centering in the Eternal Son from those things which center and inhere in the eternal Isle of Paradise.
0:4.11 PARADISE is a term inclusive of the personal and the non-personal focal Absolutes of all phases of universe reality. Paradise, properly qualified, may connote any and all forms of reality, Deity, divinity, personality, and energy—spiritual, mindal, or material. All share Paradise as the place of origin, function, and destiny, as regards values, meanings, and factual existence.
0:4.12 The Isle of Paradise —Paradise not otherwise qualified—is the Absolute of the material-gravity control of the First Source and Center. Paradise is motionless, being the only stationary thing in the universe of universes. The Isle of Paradise has a universe location but no position in space. This eternal Isle is the actual source of the physical universes—past, present, and future. The nuclear Isle of Light is a Deity derivative, but it is hardly Deity; neither are the material creations a part of Deity; they are a consequence.
0:4.13 Paradise is not a creator; it is a unique controller of many universe activities, far more of a controller than a reactor. Throughout the material universes Paradise influences the reactions and conduct of all beings having to do with force, energy, and power, but Paradise itself is unique, exclusive, and isolated in the universes. Paradise represents nothing and nothing represents Paradise. It is neither a force nor a presence; it is just Paradise.
V
PERSONALITY REALITIES
0:5.1 Personality is a level of deified reality and ranges from the mortal and midwayer level of the higher mind activation of worship and wisdom up through the morontial and spiritual to the attainment of finality of personality status. That is the evolutionary ascent of mortal- and kindred-creature personality, but there are numerous other orders of universe personalities.
0:5.2 Reality is subject to universal expansion, personality to infinite diversification, and both are capable of well-nigh unlimited Deity co-ordination and eternal stabilization. While the metamorphic range of non-personal reality is definitely limited, we know of no limitations to the progressive evolution of personality realities.
0:5.3 On attained experiential levels all personality orders or values are associable and even co-creational. Even God and man can coexist in a unified personality, as is so exquisitely demonstrated in the present status of Christ Michael— Son of Man and Son of God.
0:5.4 All subinfinite orders and phases of personality are associative attainable's and are potentially co-creational. The pre-personal, the personal, and the super personal are all linked together by mutual potential of coordinate attainment, progressive achievement, and co-creational capacity. But never does the impersonal directly transmute to the personal. Personality is never spontaneous; it is the gift of the Paradise Father. Personality is superimposed upon energy, and it is associated only with living energy systems; identity can be associated with nonliving energy patterns.
0:5.5 The Universal Father is the secret of the reality of personality, the bestowal of personality, and the destiny of personality. The Eternal Son is the absolute personality, the secret of spiritual energy, morontia spirits, and perfected spirits. The Conjoint Actor is the spirit-mind personality, the source of intelligence, reason, and the universal mind. But the Isle of Paradise is non-personal and extra spiritual, being the essence of the universal body, the source and center of physical matter, and the absolute master pattern of universal material reality.
0:5.6 These qualities of universal reality are manifest in Urantian human experience on the following levels:
1. 0:5.7 Body. The material or physical organism of man. The living electro-chemical mechanism of animal nature and origin.
2.0:5.8 Mind. The thinking, perceiving, and feeling mechanism of the human organism. The total conscious and unconscious experience. The intelligence associated with the emotional life reaching upward through worship and wisdom to the spirit level.
2.0:5.8 Mind. The thinking, perceiving, and feeling mechanism of the human organism. The total conscious and unconscious experience. The intelligence associated with the emotional life reaching upward through worship and wisdom to the spirit level.
3. 0:5.9 Spirit. The divine spirit that indwells the mind of man—the Thought Adjuster. This immortal spirit is pre-personal—not a personality, though destined to become a part of the personality of the surviving mortal creature.
4.0:5.10 Soul. The soul of man is an experiential acquirement. As a mortal creature chooses to " do the will of the Father in heaven, " so the indwelling spirit becomes the father of a new reality in human experience. The mortal and material mind is the mother of this same emerging reality. The substance of this new reality is neither material nor spiritual—it is morontial. This is the emerging and immortal soul which is destined to survive mortal death and begin the Paradise ascension.
0:5.11 Personality. The personality of mortal man is neither body, mind, nor spirit; neither is it the soul. Personality is the one changeless reality in an otherwise ever-changing creature experience; and it unifies all other associated factors of individuality. The personality is the unique bestowal which the Universal Father makes upon the living and associated energies of matter, mind, and spirit, and which survives with the survival of the morontial soul.
0:5.12 Morontia is a term designating a vast level intervening between the material and the spiritual. It may designate personal or impersonal realities, living or nonliving energies. The warp of morontia is spiritual; its woof is physical.
VI
ENERGY AND PATTERN
0:6.1 Any and all things responding to the personality circuit of the Father, we call personal. Any and all things responding to the spirit circuit of the Son, we call spirit. Any and all that responds to the mind circuit of the Conjoint Actor, we call mind, mind as an attribute of the Infinite Spirit—mind in all its phases. Any and all that responds to the material-gravity circuit centering in nether Paradise, we call matter—energy-matter in all its metamorphic states.
0:6.2 ENERGY we use as an all-inclusive term applied to spiritual, mindal, and material realms. Force is also thus broadly used. Power is ordinarily limited to the designation of the electronic level of material or linear-gravity-responsive matter in the grand universe. Power is also employed to designate sovereignty. We cannot follow your generally accepted definitions of force, energy, and power. There is such paucity of language that we must assign multiple meanings to these terms.
0:6.3 Physical energy is a term denoting all phases and forms of phenomenal motion, action, and potential.
0:6.4 In discussing physical-energy manifestations, we generally use the terms cosmic force, emergent energy, and universe power. These are often employed as follows:
1. 0:6.5 Cosmic force embraces all energies deriving from the Unqualified Absolute but which are as yet unresponsive to Paradise gravity.
2. 0:6.6 Emergent energy embraces those energies which are responsive to Paradise gravity but are as yet unresponsive to local or linear gravity. This is the pre-electronic level of energy-matter.
3. 0:6.7 Universe power includes all forms of energy which, while still responding to Paradise gravity, are directly responsive to linear gravity. This is the electronic level of energy-matter and all subsequent evolution's thereof.
0:6.8 Mind is a phenomenon connoting the presence-activity of living ministry in addition to varied energy systems; and this is true on all levels of intelligence. In personality, mind ever intervenes between spirit and matter; therefore is the universe illuminated by three kinds of light: material light, intellectual insight, and spirit luminosity.
0:6.9 Light —spirit luminosity—is a word symbol, a figure of speech, which connotes the personality manifestation characteristic of spirit beings of diverse orders. This luminous emanation is in no respect related either to intellectual insight or to physical-light manifestations.
0:6.10 PATTERN can be projected as material, spiritual, or mindal, or any combination of these energies. It can pervade personalities, identities, entities, or nonliving matter. But pattern is pattern and remains pattern; only copies are multiplied.
0:6.11 Pattern may configure energy, but it does not control it. Gravity is the sole control of energy-matter. Neither space nor pattern are gravity responsive, but there is no relationship between space and pattern; space is neither pattern nor potential pattern. Pattern is a configuration of reality which has already paid all gravity debt; the reality of any pattern consists of its energies, its mind, spirit, or material components.
0:6.12 In contrast to the aspect of the total, pattern discloses the individual aspect of energy and of personality. Personality or identity forms are patterns resultant from energy (physical, spiritual, or mindal) but are not inherent therein. That quality of energy or of personality by virtue of which pattern is caused to appear may be attributed to God— Deity—to Paradise force endowment, to the coexistence of personality and power.
0:6.13 Pattern is a master design from which copies are made. Eternal Paradise is the absolute of patterns; the Eternal Son is the pattern personality; the Universal Father is the direct ancestor-source of both. But Paradise does not bestow pattern, and the Son cannot bestow personality.
VII
THE SUPREME BEING
0:7.1 The Deity mechanism of the master universe is twofold as concerns eternity relationships. God the Father, God the Son,and God the Spirit are eternal—are existential beings—while God the Supreme, God the Ultimate, and God the Absolute are actualizing Deity personalities of the post-Havona epochs in the time-space and the time-space-transcended spheres of master universe evolutionary expansion. These actualizing Deity personalities are future eternals from the time when, and as, they power-personalize in the growing universes by the technique of the experiential actualization of the associative-creative potentials of the eternal Paradise Deities.
0:7.2 Deity is, therefore, dual in presence:
1.Existential —beings of eternal existence, past, present, and future.
2.Experiential —beings actualizing in the post-Havona present but of unending existence throughout all future eternity.
0:7.3 The Father, Son, and Spirit are existential—existential in actuality (though all potentials are supposedly experiential). The Supreme and the Ultimate are wholly experiential. The Deity Absolute is experiential in actualization but existential in potentiality. The essence of Deity is eternal, but only the three original persons of Deity are unqualifiedly eternal. All other Deity personalities have an origin, but they are eternal in destiny.
0:7.4 Having achieved existential Deity expression of himself in the Son and the Spirit, the Father is now achieving experiential expression on hitherto impersonal and unrevealed deity levels as God the Supreme, God the Ultimate, and God the Absolute; but these experiential Deities are not now fully existent; they are in process of actualization.
0:7.5 God the Supreme in Havona is the personal spirit reflection of the triune Paradise Deity. This associative Deity relationship is now creatively expanding outward in God the Seven fold and is synthesizing in the experiential power of the Almighty Supreme in the grand universe. Paradise Deity, existential as three persons, is thus experientially evolving in two phases of Supremacy, while these dual phases are power-personality unifying as one Lord, the Supreme Being.
0:7.6 The Universal Father achieves freewill liberation from the bonds of infinity and the fetters of eternity by the technique of trinitization, threefold Deity personalization. The Supreme Being is even now evolving as a sub-eternal personality unification of the seven fold manifestation of Deity in the time-space segments of the grand universe.
0:7.7 The Supreme Being is not a direct creator, except that he is the father of Majeston, but he is a synthetic coordinator of all creature-Creator universe activities. The Supreme Being, now actualizing in the evolutionary universes, is the Deity correlator and synthesizer of time-space divinity, of triune Paradise Deity in experiential association with the Supreme Creators of time and space. When finally actualized, this evolutionary Deity will constitute the eternal fusion of the finite and the infinite—the everlasting and indissoluble union of experiential power and spirit personality.
0:7.8 All time-space finite reality, under the directive urge of the evolving Supreme Being, is engaged in an ever-ascending mobilization and perfecting unification (power-personality synthesis) of all phases and values of finite reality, in association with varied phases of Paradise reality, to the end and for the purpose of subsequently embarking upon the attempt to reach absonite levels of super creature attainment.
VIII
GOD THE SEVENFOLD
0:8.1 To atone for finity of status and to compensate for creature limitations of concept, the Universal Father has established the evolutionary creature's seven fold approach to Deity:
1.The Paradise Creator Sons.
2.The Ancients of Days.
3.The Seven Master Spirits.
4.The Supreme Being.
0:8.2 This seven fold Deity personalization in time and space and to the seven superuniverses enables mortal man to attain the presence of God, who is spirit. This seven fold Deity, to finite time-space creatures sometime power-personalizing in the Supreme Being, is the functional Deity of the mortal evolutionary creatures of the Paradise-ascension career. Such an experiential discovery-career of the realization of God begins with the recognition of the divinity of the Creator Son of the local universe and ascends through the super universe Ancients of Days and by way of the person of one of the Seven Master Spirits to the attainment of the discovery and recognition of the divine personality of the Universal Father on Paradise.
0:8.3 The grand universe is the threefold Deity domain of the Trinity of Supremacy, God the Sevenfold, and the Supreme Being.God the Supreme is potential in the Paradise Trinity, from whom he derives his personality and spirit attributes; but he is now actualizing in the Creator Sons, Ancients of Days, and the Master Spirits, from whom he derives his power as Almighty to the super universe's of time and space. This power manifestation of the immediate God of evolutionary creatures actually time-space evolves concomitantly with them. The Almighty Supreme, evolving on the value-level of non-personal activities, and the spirit person of God the Supreme are one reality —the Supreme Being.
0:8.4 The Creator Sons in the Deity association of God the Seven fold provide the mechanism whereby the mortal becomes immortal and the finite attains the embrace of the infinite. The Supreme Being provides the technique for the power-personality mobilization, the divine synthesis, of all these manifold transactions, thus enabling the finite to attain the absonite and, through other possible future actualization's, to attempt the attainment of the Ultimate. The Creator Sons and their associated Divine Ministers are participants in this supreme mobilization, but the Ancients of Days and the Seven Master Spirits are probably eternally fixed as permanent administrators in the grand universe.
0:8.4 The Creator Sons in the Deity association of God the Seven fold provide the mechanism whereby the mortal becomes immortal and the finite attains the embrace of the infinite. The Supreme Being provides the technique for the power-personality mobilization, the divine synthesis, of all these manifold transactions, thus enabling the finite to attain the absonite and, through other possible future actualization's, to attempt the attainment of the Ultimate. The Creator Sons and their associated Divine Ministers are participants in this supreme mobilization, but the Ancients of Days and the Seven Master Spirits are probably eternally fixed as permanent administrators in the grand universe.
0:8.5 The function of God the Seven fold dates from the organization of the seven super universes, and it will probably expand in connection with the future evolution of the creations of outer space. The organization of these future universes of the primary, secondary, tertiary, and quartan space levels of progressive evolution will undoubtedly witness the inauguration of the transcendent and absonite approach to Deity.
IX
GOD THE ULTIMATE
0:9.1 Just as the Supreme Being progressively evolves from the antecedent divinity endowment of the encompassed grand universe potential of energy and personality, so does God the Ultimate eventuate from the potentials of divinity residing in the transcended time-space domains of the master universe. The actualization of Ultimate Deity signalizes absonite unification of the first experiential Trinity and signifies unifying Deity expansion on the second level of creative self-realization. This constitutes the personality-power equivalent of the universe experiential-Deity actualization of Paradise absonite realities on the eventuating levels of transcended time-space values. The completion of such an experiential unfoldment is designed to afford ultimate service-destiny for all time-space creatures who have attained absonite levels through the completed realization of the Supreme Being and by the ministry of God the Sevenfold.
0:9.2 God the Ultimate is designative of personal Deity functioning on the divinity levels of the absonite and on the universe spheres of super time and transcended space. The Ultimate is a super supreme eventuation of Deity. The Supreme is the Trinity unification comprehended by finite beings; the Ultimate is the unification of the Paradise Trinity comprehended by absonite beings.
0:9.3 The Universal Father, through the mechanism of evolutionary Deity, is actually engaged in the stupendous and amazing act of personality focalization and power mobilization, on their respective universe meaning-levels, of the divine reality values of the finite, the absonite, and even of the absolute.
0:9.4 The first three and past-eternal Deities of Paradise—the Universal Father, the Eternal Son, and the Infinite Spirit are, in the eternal future, to be personality-complemented by the experiential actualization of associate evolutionary Deities— God the Supreme, God the Ultimate, and possibly God the Absolute.
0:9.5 God the Supreme and God the Ultimate, now evolving in the experiential universes, are not existential—not past eternals, only future eternals, time-space-conditioned and transcendental-conditioned eternals. They are Deities of supreme, ultimate, and possibly supreme-ultimate endowments, but they have experienced historic universe origins. They will never have an end, but they do have personality beginnings. They are indeed actualization's of eternal and infinite Deity potentials, but they themselves are neither unqualifiedly eternal nor infinite.
X
GOD THE ABSOLUTE
0:10.1 There are many features of the eternal reality of the Deity Absolute which cannot be fully explained to the time-space finite mind, but the actualization of God the Absolute would be in consequence of the unification of the second experiential Trinity, the Absolute Trinity. This would constitute the experiential realization of absolute divinity, the unification of absolute meanings on absolute levels; but we are not certain regarding the encompassment of all absolute values since we have at no time been informed that the Qualified Absolute is the equivalent of the Infinite. Super ultimate destinies are involved in absolute meanings and infinite spirituality, and without both of these unachieved realities we cannot establish absolute values.
0:10.2 God the Absolute is the realization-attainment goal of all super absonite beings, but the power and personality potential of the Deity Absolute transcends our concept, and we hesitate to discuss those realities which are so far removed from experiential actualization.
XI
THE THREE ABSOLUTES
0:11.1 When the combined thought of the Universal Father and the Eternal Son, functioning in the God of Action, constituted the creation of the divine and central universe, the Father followed the expression of his thought into the word of his Son and the act of their Conjoint Executive by differentiating his Havona presence from the potentials of infinity. And these undisclosed infinity potentials remain space concealed in the Unqualified Absolute and divinely enshrouded in the Deity Absolute, while these two become one in the functioning of the Universal Absolute, the unrevealed infinity-unity of the Paradise Father.
0:11.2 Both potency of cosmic force and potency of spirit force are in process of progressive revelation-realization as the enrichment of all reality is effected by experiential growth and through the correlation of the experiential with the existential by the Universal Absolute. By virtue of the equipoise presence of the Universal Absolute, the First Source and Center realizes extension of experiential power, enjoys identification with his evolutionary creatures, and achieves expansion of experiential Deity on the levels of Supremacy, Ultimacy, and Absoluteness.
0:11.3 When it is not possible fully to distinguish the Deity Absolute from the Unqualified Absolute, their supposedly combined function or co-ordinated presence is designated the action of the Universal Absolute.
0:11.4 1. The Deity Absolute seems to be the all-powerful activator, while the Unqualified Absolute appears to be the all-efficient mechanizer of the supremely unified and ultimately coordinated universe of universes, even universes upon universes, made, making, and yet to be made.
0:11.5 The Deity Absolute cannot, or at least does not, react to any universe situation in a sub-absolute manner. Every response of this Absolute to any given situation appears to be made in terms of the welfare of the whole creation of things and beings, not only in its present state of existence, but also in view of the infinite possibilities of all future eternity.
0:11.6 The Deity Absolute is that potential which was segregated from total, infinite reality by the freewill choice of the Universal Father, and within which all divinity activities—existential and experiential—take place. This is the Qualified Absolute in contradistinction to the Unqualified Absolute; but the Universal Absolute is super additive to both in the encompassment of all absolute potential.
0:11.7 2. The Unqualified Absolute is non-personal, extra divine, and undeified. The Unqualified Absolute is therefore devoid of personality, divinity, and all creator prerogatives. Neither fact nor truth, experience nor revelation, philosophy nor absonity are able to penetrate the nature and character of this Absolute without universe qualification.
0:11.8 Let it be made clear that the Unqualified Absolute is a positive reality pervading the grand universe and, apparently, extending with equal space presence on out into the force activities and pre-material evolution's of the staggering stretches of the space regions beyond the seven super-universes. The Unqualified Absolute is not a mere negativism of philosophic concept predicated on the assumptions of metaphysical sophistries concerning the universality, dominance, and primacy of the unconditioned and the unqualified. The Unqualified Absolute is a positive universe over-control in infinity; this over-control is space-force unlimited but is definitely conditioned by the presence of life, mind, spirit, and personality, and is further conditioned by the will-reactions and purposeful mandates of the Paradise Trinity.
0:11.9 We are convinced that the Unqualified Absolute is not an undifferentiated and all-pervading influence comparable either to the pantheistic concepts of metaphysics or to the sometime ether hypothesis of science. The Unqualified Absolute is force unlimited and Deity conditioned, but we do not fully perceive the relation of this Absolute to the spirit realities of the universes.
0:11.10 3. The Universal Absolute, we logically deduce, was inevitable in the Universal Father's absolute freewill act of differentiating universe realities into deified and undeified—personalizable and nonpersonalizable— values. The Universal Absolute is the Deity phenomenon indicative of the resolution of the tension created by the freewill act of thus differentiating universe reality, and functions as the associative coordinator of these sum totals of existential potentialities.
0:11.11 The tension-presence of the Universal Absolute signifies the adjustment of differential between deity reality and undeified reality inherent in the separation of the dynamics of freewill divinity from the statics of unqualified infinity.
0:11.12 Always remember: Potential infinity is absolute and inseparable from eternity. Actual infinity in time can never be anything but partial and must therefore be non-absolute; neither can infinity of actual personality be absolute except in unqualified Deity. And it is the differential of infinity potential in the Unqualified Absolute and the Deity Absolute that eternalizes the Universal Absolute, thereby making it cosmically possible to have material universes in space and spiritually possible to have finite personalities in time.
0:11.13 The finite can coexist in the cosmos along with the Infinite only because the associative presence of the Universal Absolute so perfectly equalizes the tensions between time and eternity, finity and infinity, reality potential and reality actuality, Paradise and space, man and God. Associatively the Universal Absolute constitutes the identification of the zone of progressing evolutional reality existent in the time-space, and in the transcended time-space, universes of subinfinite Deity manifestation.
0:11.14 The Universal Absolute is the potential of the static-dynamic Deity functionally realizable on time-eternity levels as finite-absolute values and as possible of experiential-existential approach. This incomprehensible aspect of Deity may be static, potential, and associative but is not experimentally creative or evolutionary as concerns the intelligent personalities now functioning in the master universe.
0:11.15 The Absolute. The two Absolutes—qualified and unqualified—while so apparently divergent in function as they may be observed by mind creatures, are perfectly and divinely unified in and by the Universal Absolute. In the last analysis and in the final comprehension all three are one Absolute. On sub-infinite levels they are functionally differentiated, but in infinity they are ONE.
0:11.16 We never use the term the Absolute as a negation of aught or as a denial of anything. Neither do we regard the Universal Absolute as self-determinate, a sort of pantheistic and impersonal Deity. The Absolute, in all that pertains to universe personality, is strictly Trinity limited and Deity dominated.
XII
THE TRINITIES
0:12.1 The original and eternal Paradise Trinity is existential and was inevitable. This never-beginning Trinity was inherent in the fact of the differentiation of the personal and the non-personal by the Father's unfettered will and factualized when his personal will coordinated these dual realities by mind. The post-Havona Trinities are experiential are inherent in the creation of two sub-absolute and evolutionary levels of power-personality manifestation in the master universe.
0:12.2 The Paradise Trinity —the eternal Deity union of the Universal Father, the Eternal Son, and the Infinite Spirit—is existential in actuality, but all potentials are experiential. Therefore does this Trinity constitute the only Deity reality embracing infinity, and therefore do there occur the universe phenomena of the actualization of God the Supreme, God the Ultimate, and God the Absolute.
0:12.3 The first and second experiential Trinities, the post-Havona Trinities, cannot be infinite because they embrace derived Deities, Deities evolved by the experiential actualization of realities created or eventuated by the existential Paradise Trinity. Infinity of divinity is being ever enriched, if not enlarged, by finity and absonity of creature and Creator experience.
0:12.4 Trinities are truths of relationship and facts of coordinate Deity manifestation. Trinity functions encompass Deity realities, and Deity realities always seek realization and manifestation in personalization. God the Supreme, God the Ultimate,and even God the Absolute are therefore divine inevitabilities. These three experiential Deities were potential in the existential Trinity, the Paradise Trinity, but their universe emergence as personalities of power is dependent in part on their own experiential functioning in the universes of power and personality and in part on the experiential achievements of the post-Havona Creators and Trinities.
0:12.5 The two post-Havona Trinities, the Ultimate and the Absolute experiential Trinities, are not now fully manifest; they are in process of universe realization. These Deity associations may be described as follows:
0:12.6 1. The Ultimate Trinity, now evolving, will eventually consist of the Supreme Being, the Supreme Creator Personalities, and the absonite Architects of the Master Universe, those unique universe planners who are neither creators nor creatures. God the Ultimate will eventually and inevitably powerize and personalize as the Deity consequence of the unification of this experiential Ultimate Trinity in the expanding arena of the well-nigh limitless master universe.
0:12.7 2. The Absolute Trinity —the second experiential Trinity—now in process of actualization, will consist of God the Supreme, God the Ultimate, and the unrevealed Consummator of Universe Destiny. This Trinity functions on both personal and super personal levels, even to the borders of the non-personal, and its unification in universality would experientialize Absolute Deity.
0:12.8 The Ultimate Trinity is experientially unifying in completion, but we truly doubt the possibility of such full unification of the Absolute Trinity. Our concept, however, of the eternal Paradise Trinity is an ever-present reminder that Deity trinitization may accomplish what is otherwise non-attainable; hence do we postulate the sometime appearance of the Supreme-Ultimate and the possible trinitization-factualization of God the Absolute.
0:12.9 The philosophers of the universes postulate a Trinity of Trinities, an existential-experiential Trinity Infinite, but they are not able to envisage its personalization; possibly it would equivalate to the person of the Universal Father on the conceptual level of the I AM. But irrespective of all this, the original Paradise Trinity is potentially infinite since the Universal Father actually is infinite.
ACKNOWLEDGMENT
0:12.10 In formulating the succeeding presentations having to do with the portrayal of the character of the Universal Father and the nature of his Paradise associates, together with an attempted description of the perfect central universe and the encircling seven superuniverses, we are to be guided by the mandate of the super universe rulers which directs that we shall, in all our efforts to reveal truth and co-ordinate essential knowledge, give preference to the highest existing human concepts pertaining to the subjects to be presented. We may resort to pure revelation only when the concept of presentation has had no adequate previous expression by the human mind.
0:12.11 Successive planetary revelations of divine truth invariably embrace the highest existing concepts of spiritual values as a part of the new and enhanced coordination of planetary knowledge. Accordingly, in making these presentations about God and his universe associates, we have selected as the basis of these papers more than one thousand human concepts representing the highest and most advanced planetary knowledge of spiritual values and universe meanings. Wherein these human concepts, assembled from the God-knowing mortals of the past and the present, are inadequate to portray the truth as we are directed to reveal it, we will unhesitatingly supplement them, for this purpose drawing upon our own superior knowledge of the reality and divinity of the Paradise Deities and their transcendent residential universe.
0:12.12 We are fully cognizant of the difficulties of our assignment; we recognize the impossibility of fully translating the language of the concepts of divinity and eternity into the symbols of the language of the finite concepts of the mortal mind. But we know that there dwells within the human mind a fragment of God, and that there sojourns with the human soul the Spirit of Truth; and we further know that these spirit forces conspire to enable material man to grasp the reality of spiritual values and to comprehend the philosophy of universe meanings. But even more certainly we know that these spirits of the Divine Presence are able to assist man in the spiritual appropriation of all truth contributory to the enhancement of the ever-progressing reality of personal religious experience—God-consciousness.
0:12.13 [Indited by an Orvonton Divine Counselor, Chief of the Corps of Super universe Personalities assigned to portray on Urantia the truth concerning the Paradise Deities and the universe of universes. ]
PAPER 1
THE UNIVERSAL FATHER
1:0.1 The Universal Father is the God of all creation, the First Source and Center of all things and beings. First think of God as a creator, then as a controller, and lastly as an infinite upholder. The truth about the Universal Father had begun to dawn upon mankind when the prophet said: " You, God, are alone; there is none beside you. You have created the heaven and the heaven of heavens, with all their hosts; you preserve and control them. By the Sons of God were the universes made. The Creator covers himself with light as with a garment and stretches out the heavens as a curtain. " Only the concept of the Universal Father—one God in the place of many gods—enabled mortal man to comprehend the Father as divine creator and infinite controller.
1:0.2 The myriads of planetary systems were all made to be eventually inhabited by many different types of intelligent creatures, beings who could know God, receive the divine affection, and love him in return. The universe of universes is the work of God and the dwelling place of his diverse creatures. " God created the heavens and formed the earth; he established the universe and created this world not in vain; he formed it to be inhabited. "
1:0.3 The enlightened worlds all recognize and worship the Universal Father, the eternal maker and infinite upholder of all creation. The will creatures of universe upon universe have embarked upon the long, long Paradise journey, the fascinating struggle of the eternal adventure of attaining God the Father. The transcendent goal of the children of time is to find the eternal God, to comprehend the divine nature, to recognize the Universal Father. God-knowing creatures have only one supreme ambition, just one consuming desire, and that is to become, as they are in their spheres, like him as he is in his Paradise perfection of personality and in his universal sphere of righteous supremacy. From the Universal Father who inhabits eternity there has gone forth the supreme mandate, " Be you perfect, even as I am perfect. " In love and mercy the messengers of Paradise have carried this divine exhortation down through the ages and out through the universes, even to such lowly animal-origin creatures as the human races of Urantia.
1:0.4 This magnificent and universal injunction to strive for the attainment of the perfection of divinity is the first duty, and should be the highest ambition, of all the struggling creature creation of the God of perfection. This possibility of the attainment of divine perfection is the final and certain destiny of all man's eternal spiritual progress.
1:0.5 Urantia mortals can hardly hope to be perfect in the infinite sense, but it is entirely possible for human beings, starting out as they do on this planet, to attain the supernal and divine goal which the infinite God has set for mortal man; and when they do achieve this destiny, they will, in all that pertains to self-realization and mind attainment, be just as replete in their sphere of divine perfection as God himself is in his sphere of infinity and eternity. Such perfection may not be universal in the material sense, unlimited in intellectual grasp, or final in spiritual experience, but it is final and complete in all finite aspects of divinity of will, perfection of personality motivation, and God-consciousness.
1:0.6 This is the true meaning of that divine command, " Be you perfect, even as I am perfect, " which ever urges mortal man onward and beckons him inward in that long and fascinating struggle for the attainment of higher and higher levels of spiritual values and true universe meanings. This sublime search for the God of universes is the supreme adventure of the inhabitants of all the worlds of time and space.
1:1
THE FATHER'S NAME
1:1.1 Of all the names by which God the Father is known throughout the universes, those which designate him as the First Source and the Universe Center are most often encountered. The First Father is known by various names in different universes and in different sectors of the same universe. The names which the creature assigns to the Creator are much dependent on the creature's concept of the Creator. The First Source and Universe Center has never revealed himself by name, only by nature. If we believe that we are the children of this Creator, it is only natural that we should eventually call him Father. But this is the name of our own choosing, and it grows out of the recognition of our personal relationship with the First Source and Center.
1:1.2 The Universal Father never imposes any form of arbitrary recognition, formal worship, or slavish service upon the intelligent will creatures of the universes. The evolutionary inhabitants of the worlds of time and space must of themselves—in their own hearts—recognize, love, and voluntarily worship him. The Creator refuses to coerce or compel the submission of the spiritual free wills of his material creatures. The affectionate dedication of the human will to the doing of the Father's will is man's choicest gift to God; in fact, such a consecration of creature will constitutes man's only possible gift of true value to the Paradise Father. In God, man lives, moves, and has his being; there is nothing which man can give to God except this choosing to abide by the Father's will, and such decisions, effected by the intelligent will creatures of the universes, constitute the reality of that true worship which is so satisfying to the love-dominated nature of the Creator Father.
1:1.3 When you have once become truly God-conscious, after you really discover the majestic Creator and begin to experience the realization of the indwelling presence of the divine controller, then, in accordance with your enlightenment and in accordance with the manner and method by which the divine Sons reveal God, you will find a name for the Universal Father which will be adequately expressive of your concept of the First Great Source and Center. And so, on different worlds and in various universes, the Creator becomes known by numerous appellations, in spirit of relationship all meaning the same but, in words and symbols, each name standing for the degree, the depth, of his enthronement in the hearts of his creatures of any given realm.
1:1.4 Near the center of the universe of universes, the Universal Father is generally known by names which may be regarded as meaning the First Source. Farther out in the universes of space, the terms employed to designate the Universal Father more often mean the Universal Center. Still farther out in the starry creation, he is known, as on the headquarters world of your local universe, as the First Creative Source and Divine Center. In one near-by constellation God is called the Father of Universes. In another, the Infinite Upholder, and to the east, the Divine Controller. He has also been designated the Father of Lights, the Gift of Life, and the All-powerful One.
1:1.5 On those worlds where a Paradise Son has lived a bestowal life, God is generally known by some name indicative of personal relationship, tender affection, and fatherly devotion. On your constellation headquarters God is referred to as the Universal Father, and on different planets in your local system of inhabited worlds he is variously known as the Father of Fathers, the Paradise Father, the Havona Father, and the Spirit Father. Those who know God through the revelations of the bestowals of the Paradise Sons, eventually yield to the sentimental appeal of the touching relationship of the creature-Creator association and refer to God as " our Father. "
1:1.6 On a planet of sex creatures, in a world where the impulses of parental emotion are inherent in the hearts of its intelligent beings, the term Father becomes a very expressive and appropriate name for the eternal God. He is best known, most universally acknowledged, on your planet, Urantia, by the name God. The name he is given is of little importance; the significant thing is that you should know him and aspire to be like him. Your prophets of old truly called him " the everlasting God " and referred to him as the one who " inhabits eternity. "
1:2
THE REALITY OF GOD
1:2.1 God is primal reality in the spirit world; God is the source of truth in the mind spheres; God overshadows all throughout the material realms. To all created intelligence's God is a personality, and to the universe of universes he is the First Source and Center of eternal reality. God is neither manlike nor machine like. The First Father is universal spirit, eternal truth, infinite reality, and father personality.
1:2.2 The eternal God is infinitely more than reality idealized or the universe personalized. God is not simply the supreme desire of man, the mortal quest objectified. Neither is God merely a concept, the power-potential of righteousness. The Universal Father is not a synonym for nature, neither is he natural law personified. God is a transcendent reality, not merely man's traditional concept of supreme values. God is not a psychological focalization of spiritual meanings, neither is he " the noblest work of man. " God may be any or all of these concepts in the minds of men, but he is more. He is a saving person and a loving Father to all who enjoy spiritual peace on earth, and who crave to experience personality survival in death.
1:2.3 The actuality of the existence of God is demonstrated in human experience by the indwelling of the divine presence, the spirit Monitor sent from Paradise to live in the mortal mind of man and there to assist in evolving the immortal soul of eternal survival. The presence of this divine Adjuster in the human mind is disclosed by three experiential phenomena:
1.The intellectual capacity for knowing God—God-consciousness.
2.The spiritual urge to find God—God-seeking.
3.The personality craving to be like God—the wholehearted desire to do the Father's will.
1:2.4 The existence of God can never be proved by scientific experiment or by the pure reason of logical deduction. God can be realized only in the realms of human experience; nevertheless, the true concept of the reality of God is reasonable to logic, plausible to philosophy, essential to religion, and indispensable to any hope of personality survival.
1:2.5 Those who know God have experienced the fact of his presence; such God-knowing mortals hold in their personal experience the only positive proof of the existence of the living God which one human being can offer to another. The existence of God is utterly beyond all possibility of demonstration except for the contact between the God-consciousness of the human mind and the God-presence of the Thought Adjuster that indwells the mortal intellect and is bestowed upon man as the free gift of the Universal Father.
1:2.6 In theory you may think of God as the Creator, and he is the personal creator of Paradise and the central universe of perfection, but the universes of time and space are all created and organized by the Paradise corps of the Creator Sons. The Universal Father is not the personal creator of the local universe of Nebadon; the universe in which you live is the creation of his Son Michael. Though the Father does not personally create the evolutionary universes, he does control them in many of their universal relationships and in certain of their manifestations of physical, mindal, and spiritual energies. God the Father is the personal creator of the Paradise universe and, in association with the Eternal Son, the creator of all other personal universe Creators.
1:2.7 As a physical controller in the material universe of universes, the First Source and Center functions in the patterns of the eternal Isle of Paradise, and through this absolute gravity center the eternal God exercises cosmic over-control of the physical level equally in the central universe and throughout the universe of universes. As mind, God functions in the Deity of the Infinite Spirit; as spirit, God is manifest in the person of the Eternal Son and in the persons of the divine children of the Eternal Son. This interrelation of the First Source and Center with the co-ordinate Persons and Absolutes of Paradise does not in the least preclude the direct personal action of the Universal Father throughout all creation and on all levels thereof. Through the presence of his fragmentized spirit the Creator Father maintains immediate contact with his creature children and his created universes.
1:3
GOD IS A UNIVERSAL SPIRIT
1:3.1 " God is spirit. " He is a universal spiritual presence. The Universal Father is an infinite spiritual reality; he is " the sovereign, eternal, immortal, invisible, and only true God. " Even though you are " the offspring of God, " you ought not to think that the Father is like yourselves in form and physique because you are said to be created " in his image "—indwelt by Mystery Monitors dispatched from the central abode of his eternal presence. Spirit beings are real, notwithstanding they are invisible to human eyes; even though they have not flesh and blood.
1:3.2 Said the seer of old: " Lo, he goes by me, and I see him not; he passes on also, but I perceive him not. " We may constantly observe the works of God, we may be highly conscious of the material evidences of his majestic conduct, but rarely may we gaze upon the visible manifestation of his divinity, not even to behold the presence of his delegated spirit of human indwelling.
1:3.3 The Universal Father is not invisible because he is hiding himself away from the lowly creatures of materialistic handicaps and limited spiritual endowments. The situation rather is: " You cannot see my face, for no mortal can see me and live. " No material man could behold the spirit God and preserve his mortal existence. The glory and the spiritual brilliance of the divine personality presence is impossible of approach by the lower groups of spirit beings or by any order of material personalities. The spiritual luminosity of the Father's personal presence is a " light which no mortal man can approach; which no material creature has seen or can see. " But it is not necessary to see God with the eyes of the flesh in order to discern him by the faith-vision of the spiritualized mind.
1:3.4 The spirit nature of the Universal Father is shared fully with his coexistent self, the Eternal Son of Paradise. Both the Father and the Son in like manner share the universal and eternal spirit fully and unreservedly with their conjoint personality co-ordinate, the Infinite Spirit. God's spirit is, in and of himself, absolute; in the Son it is unqualified, in the Spirit, universal, and in and by all of them, infinite.
1:3.5 God is a universal spirit; God is the universal person. The supreme personal reality of the finite creation is spirit; the ultimate reality of the personal cosmos is absonite spirit. Only the levels of infinity are absolute, and only on such levels is there finality of oneness between matter, mind, and spirit.
1:3.6 In the universes God the Father is, in potential, the over-controller of matter, mind, and spirit. Only by means of his far-flung personality circuit does God deal directly with the personalities of his vast creation of will creatures, but he is contactable (outside of Paradise) only in the presences of his fragmented entities, the will of God abroad in the universes. This Paradise spirit that indwells the minds of the mortals of time and there fosters the evolution of the immortal soul of the surviving creature is of the nature and divinity of the Universal Father. But the minds of such evolutionary creatures originate in the local universes and must gain divine perfection by achieving those experiential transformations of spiritual attainment which are the inevitable result of a creature's choosing to do the will of the Father in heaven.
1:3.7 In the inner experience of man, mind is joined to matter. Such material-linked minds cannot survive mortal death. The technique of survival is embraced in those adjustments of the human will and those transformations in the mortal mind whereby such a God-conscious intellect gradually becomes spirit taught and eventually spirit led. This evolution of the human mind from matter association to spirit union results in the transmutation of the potentially spirit phases of the mortal mind into the morontia realities of the immortal soul. Mortal mind subservient to matter is destined to become increasingly material and consequently to suffer eventual personality extinction; mind yielded to spirit is destined to become increasingly spiritual and ultimately to achieve oneness with the surviving and guiding divine spirit and in this way to attain survival and eternity of personality existence.
1:3.8 I come forth from the Eternal, and I have repeatedly returned to the presence of the Universal Father. I know of the actuality and personality of the First Source and Center, the Eternal and Universal Father. I know that, while the great God is absolute, eternal, and infinite, he is also good, divine, and gracious. I know the truth of the great declarations: " God is spirit " and " God is love, " and these two attributes are most completely revealed to the universe in the Eternal Son.
1:4
THE MYSTERY OF GOD
1:4.1 The infinity of the perfection of God is such that it eternally constitutes him mystery. And the greatest of all the unfathomable mysteries of God is the phenomenon of the divine indwelling of mortal minds. The manner in which the Universal Father sojourns with the creatures of time is the most profound of all universe mysteries; the divine presence in the mind of man is the mystery of mysteries.
1:4.2 The physical bodies of mortals are " the temples of God. " Notwithstanding that the Sovereign Creator Sons come near the creatures of their inhabited worlds and " draw all men to themselves "; though they " stand at the door " of consciousness " and knock " and delight to come in to all who will " open the doors of their hearts "; although there does exist this intimate personal communion between the Creator Sons and their mortal creatures, nevertheless, mortal men have something from God himself which actually dwells within them; their bodies are the temples thereof.
1:4.3 When you are through down here, when your course has been run in temporary form on earth, when your trial trip in the flesh is finished, when the dust that composes the mortal tabernacle " returns to the earth whence it came "; then, it is revealed, the indwelling " Spirit shall return to God who gave it. " There sojourns within each moral being of this planet a fragment of God, a part and parcel of divinity. It is not yet yours by right of possession, but it is designedly intended to be one with you if you survive the mortal existence.
1:4.4 We are constantly confronted with this mystery of God; we are non-plused by the increasing unfolding of the endless panorama of the truth of his infinite goodness, endless mercy, matchless wisdom, and superb character.
1:4.5 The divine mystery consists in the inherent difference which exists between the finite and the infinite, the temporal and the eternal, the time-space creature and the Universal Creator, the material and the spiritual, the imperfection of man and the perfection of Paradise Deity. The God of universal love unfailingly manifests himself to every one of his creatures up to the fullness of that creature's capacity to spiritually grasp the qualities of divine truth, beauty, and goodness.
1:4.6 To every spirit being and to every mortal creature in every sphere and on every world of the universe of universes, the Universal Father reveals all of his gracious and divine self that can be discerned or comprehended by such spirit beings and by such mortal creatures. God is no respecter of persons, either spiritual or material. The divine presence which any child of the universe enjoys at any given moment is limited only by the capacity of such a creature to receive and to discern the spirit actualities of the super material world.
1:4.7 As a reality in human spiritual experience God is not a mystery. But when an attempt is made to make plain the realities of the spirit world to the physical minds of the material order, mystery appears: mysteries so subtle and so profound that only the faith-grasp of the God-knowing mortal can achieve the philosophic miracle of the recognition of the Infinite by the finite, the discernment of the eternal God by the evolving mortals of the material worlds of time and space.
1:5
PERSONALITY OF THE UNIVERSAL FATHER
1:5.1 Do not permit the magnitude of God, his infinity, either to obscure or eclipse his personality. " He who planned the ear, shall he not hear? He who formed the eye, shall he not see? " The Universal Father is the acme of divine personality; he is the origin and destiny of personality throughout all creation. God is both infinite and personal; he is an infinite personality. The Father is truly a personality, notwithstanding that the infinity of his person places him forever beyond the full comprehension of material and finite beings.
1:5.2 God is much more than a personality as personality is understood by the human mind; he is even far more than any possible concept of a super-personality. But it is utterly futile to discuss such incomprehensible concepts of divine personality with the minds of material creatures whose maximum concept of the reality of being consists in the idea and ideal of personality. The material creature's highest possible concept of the Universal Creator is embraced within the spiritual ideals of the exalted idea of divine personality. Therefore, although you may know that God must be much more than the human conception of personality, you equally well know that the Universal Father cannot possibly be anything less than an eternal, infinite, true, good, and beautiful personality.
1:5.3 God is not hiding from any of his creatures. He is unapproachable to so many orders of beings only because he " dwells in a light which no material creature can approach. " The immensity and grandeur of the divine personality is beyond the grasp of the un-perfected mind of evolutionary mortals. He " measures the waters in the hollow of his hand, measures a universe with the span of his hand. It is he who sits on the circle of the earth, who stretches out the heavens as a curtain and spreads them out as a universe to dwell in. " " Lift up your eyes on high and behold who has created all these things, who brings out their worlds by number and calls them all by their names "; and so it is true that " the invisible things of God are partially understood by the things which are made. " Today, and as you are, you must discern the invisible Maker through his manifold and diverse creation, as well as through the revelation and ministration of his Sons and their numerous subordinates.
1:5.4 Even though material mortals cannot see the person of God, they should rejoice in the assurance that he is a person; by faith accept the truth which portrays that the Universal Father so loved the world as to provide for the eternal spiritual progression of its lowly inhabitants; that he " delights in his children. " God is lacking in none of those superhuman and divine attributes which constitute a perfect, eternal, loving, and infinite Creator personality.
1:5.5 In the local creations (excepting the personnel of the super universes) God has no personal or residential manifestation aside from the Paradise Creator Sons who are the fathers of the inhabited worlds and the sovereigns of the local universes. If the faith of the creature were perfect, he would assuredly know that when he had seen a Creator Son he had seen the Universal Father; in seeking for the Father, he would not ask nor expect to see other than the Son. Mortal man simply cannot see God until he achieves completed spirit transformation and actually attains Paradise.
1:5.6 The natures of the Paradise Creator Sons do not encompass all the unqualified potentials of the universal absoluteness of the infinite nature of the First Great Source and Center, but the Universal Father is in every way divinely present in the Creator Sons. The Father and his Sons are one. These Paradise Sons of the order of Michael are perfect personalities, even the pattern for all local universe personality from that of the Bright and Morning Star down to the lowest human creature of progressing animal evolution.
1:5.7 Without God and except for his great and central person, there would be no personality throughout all the vast universe of universes. God is personality.
1:5.8 Notwithstanding that God is an eternal power, a majestic presence, a transcendent ideal, and a glorious spirit, though he is all these and infinitely more, nonetheless, he is truly and everlastingly a perfect Creator personality, a person who can " know and be known, " who can " love and be loved, " and one who can befriend us; while you can be known, as other humans have been known, as the friend of God. He is a real spirit and a spiritual reality.
1:5.9 As we see the Universal Father revealed throughout his universe; as we discern him indwelling his myriads of creatures; as we behold him in the persons of his Sovereign Sons; as we continue to sense his divine presence here and there, near and afar, let us not doubt nor question his personality primacy. Notwithstanding all these far-flung distributions, he remains a true person and everlastingly maintains personal connection with the countless hosts of his creatures scattered throughout the universe of universes.
1:5.10 The idea of the personality of the Universal Father is an enlarged and truer concept of God which has come to mankind chiefly through revelation. Reason, wisdom, and religious experience all infer and imply the personality of God, but they do not altogether validate it. Even the indwelling Thought Adjuster is prepersonal. The truth and maturity of any religion is directly proportional to its concept of the infinite personality of God and to its grasp of the absolute unity of Deity. The idea of a personal Deity becomes, then, the measure of religious maturity after religion has first formulated the concept of the unity of God.
1:5.11 Primitive religion had many personal gods, and they were fashioned in the image of man. Revelation affirms the validity of the personality concept of God which is merely possible in the scientific postulate of a First Cause and is only provisionally suggested in the philosophic idea of Universal Unity. Only by personality approach can any person begin to comprehend the unity of God. To deny the personality of the First Source and Center leaves one only the choice of two philosophic dilemmas: materialism or pantheism.
1:5.12 In the contemplation of Deity, the concept of personality must be divested of the idea of corporeality. A material body is not indispensable to personality in either man or God. The corporeality error is shown in both extremes of human philosophy. In materialism, since man loses his body at death, he ceases to exist as a personality; in pantheism, since God has no body, he is not, therefore, a person. The superhuman type of progressing personality functions in a union of mind and spirit.
1:5.13 Personality is not simply an attribute of God; it rather stands for the totality of the coordinated infinite nature and the unified divine will which is exhibited in eternity and universality of perfect expression. Personality, in the supreme sense, is the revelation of God to the universe of universes.
1:5.14 God, being eternal, universal, absolute, and infinite, does not grow in knowledge nor increase in wisdom. God does not acquire experience, as finite man might conjecture or comprehend, but he does, within the realms of his own eternal personality, enjoy those continuous expansions of self-realization which are in certain ways comparable to, and analogous with, the acquirement of new experience by the finite creatures of the evolutionary worlds.
1:5.15 The absolute perfection of the infinite God would cause him to suffer the awful limitations of unqualified finality of perfectness were it not a fact that the Universal Father directly participates in the personality struggle of every imperfect soul in the wide universe who seeks, by divine aid, to ascend to the spiritually perfect worlds on high. This progressive experience of every spirit being and every mortal creature throughout the universe of universes is a part of the Father's ever-expanding Deity-consciousness of the never-ending divine circle of ceaseless self-realization.
1:5.16 It is literally true: " In all your afflictions he is afflicted. " " In all your triumphs he triumphs in and with you. " His prepersonal divine spirit is a real part of you. The Isle of Paradise responds to all the physical metamorphoses of the universe of universes; the Eternal Son includes all the spirit impulses of all creation; the Conjoint Actor encompasses all the mind expression of the expanding cosmos. The Universal Father realizes in the fullness of the divine consciousness all the individual experience of the progressive struggles of the expanding minds and the ascending spirits of every entity, being, and personality of the whole evolutionary creation of time and space. And all this is literally true, for " in Him we all live and move and have our being. "
1:6
PERSONALITY IN THE UNIVERSE
1:6.1 Human personality is the time-space image-shadow cast by the divine Creator personality. And no actuality can ever be adequately comprehended by an examination of its shadow. Shadows should be interpreted in terms of the true substance.
1:6.2 God is to science a cause, to philosophy an idea, to religion a person, even the loving heavenly Father. God is to the scientist a primal force, to the philosopher a hypothesis of unity, to the religionist a living spiritual experience. Man's inadequate concept of the personality of the Universal Father can be improved only by man's spiritual progress in the universe and will become truly adequate only when the pilgrims of time and space finally attain the divine embrace of the living God on Paradise.
1:6.3 Never lose sight of the antipodal viewpoints of personality as it is conceived by God and man. Man views and comprehends personality, looking from the finite to the infinite; God looks from the infinite to the finite. Man possesses the lowest type of personality; God, the highest, even supreme, ultimate, and absolute. Therefore did the better concepts of the divine personality have patiently to await the appearance of improved ideas of human personality, especially the enhanced revelation of both human and divine personality in the Urantian bestowal life of Michael, the Creator Son.
1:6.4 The prepersonal divine spirit which indwells the mortal mind carries, in its very presence, the valid proof of its actual existence, but the concept of the divine personality can be grasped only by the spiritual insight of genuine personal religious experience. Any person, human or divine, may be known and comprehended quite apart from the external reactions or the material presence of that person.
1:6.5 Some degree of moral affinity and spiritual harmony is essential to friendship between two persons; a loving personality can hardly reveal himself to a loveless person. Even to approach the knowing of a divine personality, all of man's personality endowments must be wholly consecrated to the effort; halfhearted, partial devotion will be unavailing.
1:6.6 The more completely man understands himself and appreciates the personality values of his fellows, the more he will crave to know the Original Personality, and the more earnestly such a God-knowing human will strive to become like the Original Personality. You can argue over opinions about God, but experience with him and in him exists above and beyond all human controversy and mere intellectual logic. The God-knowing man describes his spiritual experiences, not to convince unbelievers, but for the edification and mutual satisfaction of believers.
1:6.7 To assume that the universe can be known, that it is intelligible, is to assume that the universe is mind made and personality managed. Man's mind can only perceive the mind phenomena of other minds, be they human or superhuman. If man's personality can experience the universe, there is a divine mind and an actual personality somewhere concealed in that universe.
1:6.8 God is spirit—spirit personality; man is also a spirit—potential spirit personality. Jesus of Nazareth attained the full realization of this potential of spirit personality in human experience; therefore his life of achieving the Father's will becomes man's most real and ideal revelation of the personality of God. Even though the personality of the Universal Father can be grasped only in actual religious experience, in Jesus' earth life we are inspired by the perfect demonstration of such a realization and revelation of the personality of God in a truly human experience.
1:7
SPIRITUAL VALUE OF
THE PERSONALITY CONCEPT
1:7.1 When Jesus talked about " the living God, " he referred to a personal Deity—the Father in heaven. The concept of the personality of Deity facilitates fellowship; it favors intelligent worship; it promotes refreshing trustfulness. Interactions can be had between non-personal things, but not fellowship. The fellowship relation of father and son, as between God and man, cannot be enjoyed unless both are persons. Only personalities can commune with each other, albeit this personal communion may be greatly facilitated by the presence of just such an impersonal entity as the Thought Adjuster.
1:7.2 Man does not achieve union with God as a drop of water might find unity with the ocean. Man attains divine union by progressive reciprocal spiritual communion, by personality intercourse with the personal God, by increasingly attaining the divine nature through wholehearted and intelligent conformity to the divine will. Such a sublime relationship can exist only between personalities.
1:7.3 The concept of truth might possibly be entertained apart from personality, the concept of beauty may exist without personality, but the concept of divine goodness is understandable only in relation to personality. Only a person can love and be loved. Even beauty and truth would be divorced from survival hope if they were not attributes of a personal God, a loving Father.
1:7.4 We cannot fully understand how God can be primal, changeless, all-powerful, and perfect, and at the same time be surrounded by an ever-changing and apparently law-limited universe, an evolving universe of relative imperfections. But we can know such a truth in our own personal experience since we all maintain identity of personality and unity of will in spite of the constant changing of both ourselves and our environment.
1:7.5 Ultimate universe reality cannot be grasped by mathematics, logic, or philosophy, only by personal experience in progressive conformity to the divine will of a personal God. Neither science, philosophy, nor theology can validate the personality of God. Only the personal experience of the faith sons of the heavenly Father can effect the actual spiritual realization of the personality of God.
1:7.6 The higher concepts of universe personality imply: identity, self-consciousness, self-will, and possibility for self-revelation. And these characteristics further imply fellowship with other and equal personalities, such as exists in the personality associations of the Paradise Deities. And the absolute unity of these associations is so perfect that divinity becomes known by indivisibility, by oneness. " The Lord God is one. " Indivisibility of personality does not interfere with God's bestowing his spirit to live in the hearts of mortal men. Indivisibility of a human father's personality does not prevent the reproduction of mortal sons and daughters.
1:7.7 This concept of indivisibility in association with the concept of unity implies transcendence of both time and space by the Ultimacy of Deity; therefore neither space nor time can be absolute or infinite. The First Source and Center is that infinity who unqualifiedly transcends all mind, all matter, and all spirit.
1:7.8 The fact of the Paradise Trinity in no manner violates the truth of the divine unity. The three personalities of Paradise Deity are, in all universe reality reactions and in all creature relations, as one. Neither does the existence of these three eternal persons violate the truth of the indivisibility of Deity. I am fully aware that I have at my command no language adequate to make clear to the mortal mind how these universe problems appear to us. But you should not become discouraged; not all of these things are wholly clear to even the high personalities belonging to my group of Paradise beings. Ever bear in mind that these profound truths pertaining to Deity will increasingly clarify as your minds become progressively spiritualized during the successive epochs of the long mortal ascent to Paradise.
1:7.9 [Presented by a Divine Counselor, a member of a group of celestial personalities assigned by the Ancients of Days on Uversa, the headquarters of the seventh super universe, to supervise those portions of this forthcoming revelation which have to do with affairs beyond the borders of the local universe of Nebadon. I am commissioned to sponsor those papers portraying the nature and attributes of God because I represent the highest source of information available for such a purpose on any inhabited world. I have served as a Divine Counselor in all seven of the super universes and have long resided at the Paradise center of all things. Many times have I enjoyed the supreme pleasure of a sojourn in the immediate personal presence of the Universal Father. I portray the reality and truth of the Father's nature and attributes with un-challengeable authority; I know whereof I speak.]
Next: Paper 2
The Nature of God
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