THE SUPREME BEING
115:0.1 WITH God the Father, sonship is the great
relationship. With God the Supreme, achievement is the prerequisite to status
-- one must do something as well as be something.
1. RELATIVITY OF CONCEPT
115:1.1 Partial, incomplete, and evolving intellects
would be helpless in the master universe, would be unable to form the first
rational thought pattern, were it not for the innate ability of all mind, high
or low, to form a universe frame in which to think. If mind cannot
fathom conclusions, if it cannot penetrate to true origins, then will such
mind unfailingly postulate conclusions and invent origins that it may have a
means of logical thought within the frame of these mind-created postulates.
And while such universe frames for creature thought are indispensable to
rational intellectual operations, they are, without exception, erroneous to a
greater or lesser degree.
115:1.2 Conceptual frames of the universe are only
relatively true; they are serviceable scaffolding which must eventually give
way before the expansions of enlarging cosmic comprehension. The
understandings of truth, beauty, and goodness, morality, ethics, duty, love,
divinity, origin, existence, purpose, destiny, time, space, even Deity, are
only relatively true. God is much, much more than a Father, but the Father is
man's highest concept of God; nonetheless, the Father-Son portrayal of
Creator-creature relationship will be augmented by those supermortal
conceptions of Deity which will be attained in Orvonton, in Havona, and on
Paradise. Man must think in a mortal universe frame, but that does not mean
that he cannot envision other and higher frames within which thought can take
115:1.3 In order to facilitate mortal comprehension
of the universe of universes, the diverse levels of cosmic reality have been
designated as finite, absonite, and absolute. Of these only the absolute is
unqualifiedly eternal, truly existential. Absonites and finites are
derivatives, modifications, qualifications, and attenuations of the original
and primordial absolute reality of infinity.
115:1.4 The realms of the finite exist by virtue of
the eternal purpose of God. Finite creatures, high and low, may propound
theories, and have done so, as to the necessity of the finite in the cosmic
economy, but in the last analysis it exists because God so willed. The
universe cannot be explained, neither can a finite creature offer a rational
reason for his own individual existence without appealing to the prior acts
and pre-existent volition of ancestral beings, Creators or
2. THE ABSOLUTE BASIS FOR
115:2.1 From the existential standpoint, nothing new
can happen throughout the galaxies, for the completion of infinity inherent in
the I AM is eternally present in the seven Absolutes, is functionally
associated in the triunities, and is transmitively associated in the
triodities. But the fact that infinity is thus existentially present in these
absolute associations in no way makes it impossible to realize new cosmic
experientials. From a finite creature's viewpoint, infinity contains much that
is potential, much that is on the order of a future possibility rather than a
115:2.2 Value is a unique element in universe
reality. We do not comprehend how the value of anything infinite and divine
could possibly be increased. But we discover that meanings can be
modified if not augmented even in the relations of infinite Deity. To the
experiential universes even divine values are increased as actualities by
enlarged comprehension of reality meanings.
115:2.3 The entire scheme of universal creation and
evolution on all experiencing levels is apparently a matter of the conversion
of potentialities into actualities; and this transmutation has to do equally
with the realms of space potency, mind potency, and spirit potency.
115:2.4 The apparent method whereby the
possibilities of the cosmos are brought into actual existence varies from
level to level, being experiential evolution in the finite and experiential
eventuation in the absonite. Existential infinity is indeed unqualified in
all-inclusiveness, and this very all-inclusiveness must, perforce, encompass
even the possibility for evolutionary finite experiencing. And the possibility
for such experiential growth becomes a universe actuality through triodity
relationships impinging upon and in the Supreme.
3. ORIGINAL, ACTUAL, AND
115:3.1 The absolute cosmos is conceptually without
limit; to define the extent and nature of this primal reality is to place
qualifications upon infinity and to attenuate the pure concept of eternity.
The idea of the infinite-eternal, the eternal-infinite, is unqualified in
extent and absolute in fact. There is no language in the past, present, or
future of Urantia adequate to express the reality of infinity or the infinity
of reality. Man, a finite creature in an infinite cosmos, must content himself
with distorted reflections and attenuated conceptions of that limitless,
boundless, never-beginning, never-ending existence the comprehension of which
is really beyond his ability.
115:3.2 Mind can never hope to grasp the concept of
an Absolute without attempting first to break the unity of such a reality.
Mind is unifying of all divergencies, but in the very absence of such
divergencies, mind finds no basis upon which to attempt to formulate
115:3.3 The primordial stasis of infinity requires
segmentation prior to human attempts at comprehension. There is a unity in
infinity which has been expressed in these papers as the I AM -- the premier
postulate of the creature mind. But never can a creature understand how it is
that this unity becomes duality, triunity, and diversity while yet remaining
an unqualified unity. Man encounters a similar problem when he pauses to
contemplate the undivided Deity of Trinity alongside the plural
personalization of God.
115:3.4 It is only man's distance from infinity that
causes this concept to be expressed as one word. While infinity is on the one
hand UNITY, on the other it is DIVERSITY without end or limit. Infinity, as it
is observed by finite intelligences, is the maximum paradox of creature
philosophy and finite metaphysics. Though man's spiritual nature reaches up in
the worship experience to the Father who is infinite, man's intellectual
comprehension capacity is exhausted by the maximum conception of the Supreme
Being. Beyond the Supreme, concepts are increasingly names; less and less are
they true designations of reality; more and more do they become the creature's
projection of finite understanding toward the superfinite.
115:3.5 One basic conception of the absolute level
involves a postulate of three phases:
115:3.6 1. The Original. The unqualified
concept of the First Source and Center, that source manifestation of the I AM
from which all reality takes origin.
115:3.7 2. The Actual. The union of the three
Absolutes of actuality, the Second, Third, and Paradise Sources and Centers.
This triodity of the Eternal Son, the Infinite Spirit, and the Paradise Isle
constitutes the actual revelation of the originality of the First Source and
115:3.8 3. The Potential. The union of the
three Absolutes of potentiality, the Deity, Unqualified, and Universal
Absolutes. This triodity of existential potentiality constitutes the potential
revelation of the originality of the First Source and Center.
115:3.9 The interassociation of the Original, the
Actual, and the Potential yields the tensions within infinity which result in
the possibility for all universe growth; and growth is the nature of the
Sevenfold, the Supreme, and the Ultimate.
115:3.10 In the association of the Deity, Universal,
and Unqualified Absolutes, potentiality is absolute while actuality is
emergent; in the association of the Second, Third, and Paradise Sources and
Centers, actuality is absolute while potentiality is emergent; in the
originality of the First Source and Center, we cannot say that either
actuality or potentiality is either existent or emergent -- the Father
115:3.11 From the time viewpoint, the Actual is that
which was and is; the Potential is that which is becoming and will be; the
Original is that which is. From the eternity viewpoint, the differences
between the Original, the Actual, and the Potential are not thus apparent.
These triune qualities are not so distinguished on Paradise-eternity levels.
In eternity all is -- only has all not yet been revealed in time and
115:3.12 From a creature's viewpoint, actuality is
substance, potentiality is capacity. Actuality exists centermost and expands
therefrom into peripheral infinity; potentiality comes inward from the
infinity periphery and converges at the center of all things. Originality is
that which first causes and then balances the dual motions of the cycle of
reality metamorphosis from potentials to actuals and the potentializing of
115:3.13 The three Absolutes of potentiality are
operative on the purely eternal level of the cosmos, hence never function as
such on subabsolute levels. On the descending levels of reality the triodity
of potentiality is manifest with the Ultimate and upon the Supreme. The
potential may fail to time-actualize with respect to a part on some
subabsolute level, but never in the aggregate. The will of God does ultimately
prevail, not always concerning the individual but invariably concerning the
115:3.14 It is in the triodity of actuality that the
existents of the cosmos have their center; be it spirit, mind, or energy, all
center in this association of the Son, the Spirit, and Paradise. The
personality of the spirit Son is the master pattern for all personality
throughout all universes. The substance of the Paradise Isle is the master
pattern of which Havona is a perfect, and the superuniverses are a perfecting,
revelation. The Conjoint Actor is at one and the same time the mind activation
of cosmic energy, the conceptualization of spirit purpose, and the integration
of the mathematical causes and effects of the material levels with the
volitional purposes and motives of the spiritual level. In and to a finite
universe the Son, Spirit, and Paradise function in and upon the Ultimate as he
is conditioned and qualified in the Supreme.
115:3.15 Actuality (of Deity) is what man seeks in
the Paradise ascent. Potentiality (of human divinity) is what man evolves in
that search. The Original is what makes possible the coexistence and
integration of man the actual, man the potential, and man the
115:3.16 The final dynamics of the cosmos have to do
with the continual transfer of reality from potentiality to actuality. In
theory, there may be an end to this metamorphosis, but in fact, such is
impossible since the Potential and the Actual are both encircuited in the
Original (the I AM), and this identification makes it forever impossible to
place a limit on the developmental progression of the universe. Whatsoever is
identified with the I AM can never find an end to progression since the
actuality of the potentials of the I AM is absolute, and the potentiality of
the actuals of the I AM is also absolute. Always will actuals be opening up
new avenues of the realization of hitherto impossible potentials -- every
human decision not only actualizes a new reality in human experience but also
opens up a new capacity for human growth. The man lives in every child, and
the morontia progressor is resident in the mature God-knowing man.
115:3.17 Statics in growth can never appear in the
total cosmos since the basis for growth -- the absolute actuals -- is
unqualified, and since the possibilities for growth -- the absolute potentials
-- are unlimited. From a practical viewpoint the philosophers of the universe
have come to the conclusion that there is no such thing as an
115:3.18 From a circumscribed view there are,
indeed, many ends, many terminations of activities, but from a larger
viewpoint on a higher universe level, there are no endings, merely transitions
from one phase of development to another. The major chronicity of the master
universe is concerned with the several universe ages, the Havona, the
superuniverse, and the outer universe ages. But even these basic divisions of
sequence relationships cannot be more than relative landmarks on the unending
highway of eternity.
115:3.19 The final penetration of the truth, beauty,
and goodness of the Supreme Being could only open up to the progressing
creature those absonite qualities of ultimate divinity which lie beyond the
concept levels of truth, beauty, and goodness.
4. SOURCES OF SUPREME
115:4.1 Any consideration of the origins of
God the Supreme must begin with the Paradise Trinity, for the Trinity is
original Deity while the Supreme is derived Deity. Any consideration of the
growth of the Supreme must give consideration to the existential triodities,
for they encompass all absolute actuality and all infinite potentiality (in
conjunction with the First Source and Center). And the evolutionary Supreme is
the culminating and personally volitional focus of the transmutation -- the
transformation -- of potentials to actuals in and on the finite level of
existence. The two triodities, actual and potential, encompass the totality of
the interrelationships of growth in the universes.
115:4.2 The source of the Supreme is in the Paradise
Trinity -- eternal, actual, and undivided Deity. The Supreme is first of all a
spirit person, and this spirit person stems from the Trinity. But the Supreme
is secondly a Deity of growth -- evolutionary growth -- and this growth
derives from the two triodities, actual and potential.
115:4.3 If it is difficult to comprehend that the
infinite triodities can function on the finite level, pause to consider that
their very infinity must in itself contain the potentiality of the finite;
infinity encompasses all things ranging from the lowest and most qualified
finite existence to the highest and unqualifiedly absolute
115:4.4 It is not so difficult to comprehend that
the infinite does contain the finite as it is to understand just how this
infinite actually is manifest to the finite. But the Thought Adjusters
indwelling mortal man are one of the eternal proofs that even the absolute God
(as absolute) can and does actually make direct contact with even the lowest
and least of all universe will creatures.
115:4.5 The triodities which collectively encompass
the actual and the potential are manifest on the finite level in conjunction
with the Supreme Being. The technique of such manifestation is both direct and
indirect: direct in so far as triodity relations repercuss directly in the
Supreme and indirect in so far as they are derived through the eventuated
level of the absonite.
115:4.6 Supreme reality, which is total finite
reality, is in process of dynamic growth between the unqualified potentials of
outer space and the unqualified actuals at the center of all things. The
finite domain thus factualizes through the co-operation of the absonite
agencies of Paradise and the Supreme Creator Personalities of time. The act of
maturing the qualified possibilities of the three great potential Absolutes is
the absonite function of the Architects of the Master Universe and their
transcendental associates. And when these eventualities have attained to a
certain point of maturation, the Supreme Creator Personalities emerge from
Paradise to engage in the agelong task of bringing the evolving universes into
115:4.7 The growth of Supremacy derives from the
triodities; the spirit person of the Supreme, from the Trinity; but the power
prerogatives of the Almighty are predicated on the divinity successes of God
the Sevenfold, while the conjoining of the power prerogatives of the Almighty
Supreme with the spirit person of God the Supreme takes place by virtue of the
ministry of the Conjoint Actor, who bestowed the mind of the Supreme as the
conjoining factor in this evolutionary Deity.
5. RELATION OF THE SUPREME TO THE PARADISE
115:5.1 The Supreme Being is absolutely dependent on
the existence and action of the Paradise Trinity for the reality of his
personal and spirit nature. While the growth of the Supreme is a matter of
triodity relationship, the spirit personality of God the Supreme is dependent
upon, and is derived from, the Paradise Trinity, which ever remains as the
absolute center-source of perfect and infinite stability around which the
evolutionary growth of the Supreme progressively unfolds.
115:5.2 The function of the Trinity is related to
the function of the Supreme, for the Trinity is functional on all (total)
levels, including the level of the function of Supremacy. But as the age of
Havona gives way to the age of the superuniverses, so does the discernible
action of the Trinity as immediate creator give way to the creative acts of
the children of the Paradise Deities.
6. RELATION OF THE SUPREME TO THE
115:6.1 The triodity of actuality continues to
function directly in the post-Havona epochs; Paradise gravity grasps the basic
units of material existence, the spirit gravity of the Eternal Son operates
directly upon the fundamental values of spirit existence, and the mind gravity
of the Conjoint Actor unerringly clutches all vital meanings of intellectual
115:6.2 But as each stage of creative activity
proceeds out through uncharted space, it functions and exists farther and
farther removed from direct action by the creative forces and divine
personalities of central emplacement -- the absolute Isle of Paradise and the
infinite Deities resident thereon. These successive levels of cosmic existence
become, therefore, increasingly dependent upon developments within the three
Absolute potentialities of infinity.
115:6.3 The Supreme Being embraces possibilities for
cosmic ministry that are not apparently manifested in the Eternal Son, the
Infinite Spirit, or the nonpersonal realities of the Isle of Paradise. This
statement is made with due regard for the absoluteness of these three basic
actualities, but the growth of the Supreme is not only predicated on these
actualities of Deity and Paradise but is also involved in developments within
the Deity, Universal, and Unqualified Absolutes.
115:6.4 The Supreme not only grows as the Creators
and creatures of the evolving universes attain to Godlikeness, but this finite
Deity also experiences growth as a result of the creature and Creator mastery
of the finite possibilities of the grand universe. The motion of the Supreme
is twofold: intensively toward Paradise and Deity and extensively toward the
limitlessness of the Absolutes of potential.
115:6.5 In the present universe age this dual motion
is revealed in the descending and ascending personalities of the grand
universe. The Supreme Creator Personalities and all their divine associates
are reflective of the outward, diverging motion of the Supreme, while the
ascending pilgrims from the seven superuniverses are indicative of the inward,
converging trend of Supremacy.
115:6.6 Always is the finite Deity seeking for dual
correlation, inward toward Paradise and the Deities thereof and outward toward
infinity and the Absolutes therein. The mighty eruption of the
Paradise-creative divinity personalizing in the Creator Sons and powerizing in
the power controllers, signifies the vast outsurge of Supremacy into the
domains of potentiality, while the endless procession of the ascending
creatures of the grand universe witnesses the mighty insurge of Supremacy
toward unity with Paradise Deity.
115:6.7 Human beings have learned that the motion of
the invisible may sometimes be discerned by observing its effects on the
visible; and we in the universes have long since learned to detect the
movements and trends of Supremacy by observing the repercussions of such
evolutions in the personalities and patterns of the grand universe.
115:6.8 Though we are not sure, we believe that, as
a finite reflection of Paradise Deity, the Supreme is engaged in an eternal
progression into outer space; but as a qualification of the three Absolute
potentials of outer space, this Supreme Being is forever see king for Paradise
coherence. And these dual motions seem to account for most of the basic
activities in the presently organized universes.
7. THE NATURE OF THE
115:7.1 In the Deity of the Supreme the Father-I AM
has achieved relatively complete liberation from the limitations inherent in
infinity of status, eternity of being, and absoluteness of nature. But God the
Supreme has been freed from all existential limitations only by having become
subject to experiential qualifications of universal function. In attaining
capacity for experience, the finite God also becomes subject to the necessity
therefor; in achieving liberation from eternity, the Almighty encounters the
barriers of time; and the Supreme could only know growth and development as a
consequence of partiality of existence and incompleteness of nature,
nonabsoluteness of being.
115:7.2 All this must be according to the Father's
plan, which has predicated finite progress upon effort, creature achievement
upon perseverance, and personality development upon faith. By thus ordaining
the experience-evolution of the Supreme, the Father has made it possible for
finite creatures to exist in the universes and, by experiential progression,
sometime to attain the divinity of Supremacy.
115:7.3 Including the Supreme and even the Ultimate,
all reality, excepting the unqualified values of the seven Absolutes, is
relative. The fact of Supremacy is predicated on Paradise power, Son
personality, and Conjoint action, but the growth of the Supreme is involved in
the Deity Absolute, the Unqualified Absolute, and the Universal Absolute. And
this synthesizing and unifying Deity -- God the Supreme -- is the
personification of the finite shadow cast athwart the grand universe by the
infinite unity of the unsearchable nature of the Paradise Father, the First
Source and Center.
115:7.4 To the extent that the triodities are
directly operative on the finite level, they impinge upon the Supreme, who is
the Deity focalization and cosmic summation of the finite qualifications of
the natures of the Absolute Actual and the Absolute Potential.
115:7.5 The Paradise Trinity is considered to be the
absolute inevitability; the Seven Master Spirits are apparently Trinity
inevitabilities; the power-mind-spirit-personality actualization of the
Supreme must be the evolutionary inevitability.
115:7.6 God the Supreme does not appear to have been
inevitable in unqualified infinity, but he seems to be on all relativity
levels. He is the indispensable focalizer, summarizer, and encompasser of
evolutionary experience, effectively unifying the results of this mode of
reality perception in his Deity nature. And all this he appears to do for the
purpose of contributing to the appearance of the inevitable
eventuation, the superexperience and superfinite manifestation of God the
115:7.7 The Supreme Being cannot be fully
appreciated without taking into consideration source, function, and destiny:
relationship to the originating Trinity, the universe of activity, and the
Trinity Ultimate of immediate destiny.
115:7.8 By the process of summating evolutionary
experience the Supreme connects the finite with the absonite, even as the mind
of the Conjoint Actor integrates the divine spirituality of the personal Son
with the immutable energies of the Paradise pattern, and as the presence of
the Universal Absolute unifies Deity activation with the Unqualified
reactivity. And this unity must be a revelation of the undetected working of
the original unity of the First Father-Cause and Source-Pattern of all things
and all beings.
by a Mighty Messenger temporarily sojourning on