SUPREME AND ULTIMATE -- TIME AND SPACE
118:0.1 CONCERNING the several natures of Deity, it
may be said:
118:0.2 1. The Father is self-existent
118:0.3 2. The Son is coexistent self.
118:0.4 3. The Spirit is conjoint-existent
118:0.5 4. The Supreme is evolutionary-experiential
118:0.6 5. The Sevenfold is self-distributive
118:0.7 6. The Ultimate is
118:0.8 7. The Absolute is existential-experiential
118:0.9 While God the Sevenfold is indispensable to
the evolutionary attainment of the Supreme, the Supreme is also indispensable
to the eventual emergence of the Ultimate. And the dual presence of the
Supreme and the Ultimate constitutes the basic association of subabsolute and
derived Deity, for they are interdependently complemental in the attainment of
destiny. Together they constitute the experiential bridge linking the
beginnings and the completions of all creative growth in the master universe.
118:0.10 Creative growth is unending but ever
satisfying, endless in extent but always punctuated by those
personality-satisfying moments of transient goal attainment which serve so
effectively as the mobilization preludes to new adventures in cosmic growth,
universe exploration, and Deity attainment.
118:0.11 While the domain of mathematics is beset
with qualitative limitations, it does provide the finite mind with a
conceptual basis of contemplating infinity. There is no quantitative
limitation to numbers, even in the comprehension of the finite mind. No matter
how large the number conceived, you can always envisage one more being added.
And also, you can comprehend that that is short of infinity, for no matter how
many times you repeat this addition to number, still always one more can be
118:0.12 At the same time, the infinite series can
be totaled at any given point, and this total (more properly, a subtotal)
provides the fullness of the sweetness of goal attainment for a given person
at a given time and status. But sooner or later, this same person begins to
hunger and yearn for new and greater goals, and such adventures in growth will
be forever forthcoming in the fullness of time and the cycles of
118:0.13 Each successive universe age is the
antechamber of the following era of cosmic growth, and each universe epoch
provides immediate destiny for all preceding stages. Havona, in and of itself,
is a perfect, but perfection-limited, creation; Havona perfection, expanding
out into the evolutionary superuniverses, finds not only cosmic destiny but
also liberation from the limitations of pre-evolutionary existence.
1. TIME AND ETERNITY
118:1.1 It is helpful to man's cosmic orientation to
attain all possible comprehension of Deity's relation to the cosmos. While
absolute Deity is eternal in nature, the Gods are related to time as an
experience in eternity. In the evolutionary universes eternity is temporal
everlastingness -- the everlasting now.
118:1.2 The personality of the mortal creature may
eternalize by self-identification with the indwelling spirit through the
technique of choosing to do the will of the Father. Such a consecration of
will is tantamount to the realization of eternity-reality of purpose. This
means that the purpose of the creature has become fixed with regard to the
succession of moments; stated otherwise, that the succession of moments will
witness no change in creature purpose. A million or a billion moments makes no
difference. Number has ceased to have meaning with regard to the creature's
purpose. Thus does creature choice plus God's choice eventuate in the eternal
realities of the never-ending union of the spirit of God and the nature of man
in the everlasting service of the children of God and of their Paradise
118:1.3 There is a direct relationship between
maturity and the unit of time consciousness in any given intellect. The time
unit may be a day, a year, or a longer period, but inevitably it is the
criterion by which the conscious self evaluates the circumstances of life, and
by which the conceiving intellect measures and evaluates the facts of temporal
118:1.4 Experience, wisdom, and judgment are the
concomitants of the lengthening of the time unit in mortal experience. As the
human mind reckons backward into the past, it is evaluating past experience
for the purpose of bringing it to bear on a present situation. As mind reaches
out into the future, it is attempting to evaluate the future significance of
possible action. And having thus reckoned with both experience and wisdom, the
human will exercises judgment-decision in the present, and the plan of action
thus born of the past and the future becomes existent.
118:1.5 In the maturity of the developing self, the
past and future are brought together to illuminate the true meaning of the
present. As the self matures, it reaches further and further back into the
past for experience, while its wisdom forecasts seek to penetrate deeper and
deeper into the unknown future. And as the conceiving self extends this reach
ever further into both past and future, so does judgment become less and less
dependent on the momentary present. In this way does decision-action begin to
escape from the fetters of the moving present, while it begins to take on the
aspects of past-future significance.
118:1.6 Patience is exercised by those mortals whose
time units are short; true maturity transcends patience by a forbearance born
of real understanding.
118:1.7 To become mature is to live more intensely
in the present, at the same time escaping from the limitations of the present.
The plans of maturity, founded on past experience, are coming into being in
the present in such manner as to enhance the values of the future.
118:1.8 The time unit of immaturity concentrates
meaning-value into the present moment in such a way as to divorce the present
of its true relationship to the not-present -- the past-future. The time unit
of maturity is proportioned so to reveal the co-ordinate relationship of
past-present-future that the self begins to gain insight into the wholeness of
events, begins to view the landscape of time from the panoramic perspective of
broadened horizons, begins perhaps to suspect the nonbeginning, nonending
eternal continuum, the fragments of which are called time.
118:1.9 On the levels of the infinite and the
absolute the moment of the present contains all of the past as well as all of
the future. I AM signifies also I WAS and I WILL BE. And this represents our
best concept of eternity and the eternal.
118:1.10 On the absolute and eternal level,
potential reality is just as meaningful as actual reality. Only on the finite
level and to time-bound creatures does there appear to be such a vast
difference. To God, as absolute, an ascending mortal who has made the eternal
decision is already a Paradise finaliter. But the Universal Father, through
the indwelling Thought Adjuster, is not thus limited in awareness but can also
know of, and participate in, every temporal struggle with the problems of the
creature ascent from animallike to Godlike levels of existence.
2. OMNIPRESENCE AND UBIQUITY
118:2.1 The ubiquity of Deity must not be confused
with the ultimacy of the divine omnipresence. It is volitional with the
Universal Father that the Supreme, the Ultimate, and the Absolute should
compensate, co-ordinate, and unify his time-space ubiquity and his
time-space-transcended omnipresence with his timeless and spaceless universal
and absolute presence. And you should remember that, while Deity ubiquity may
be so often space associated, it is not necessarily time conditioned.
118:2.2 As mortal and morontia ascenders you
progressively discern God through the ministry of God the Sevenfold. Through
Havona you discover God the Supreme. On Paradise you find him as a person, and
then as finaliters you will presently attempt to know him as Ultimate. Being
finaliters, there would seem to be but one course to pursue after having
attained the Ultimate, and that would be to begin the quest of the Absolute.
No finaliter will be disturbed by the uncertainties of the attainment of the
Deity Absolute since at the end of the supreme and ultimate ascensions he
encountered God the Father. Such finaliters will no doubt believe that, even
if they should be successful in finding God the Absolute, they would only be
discovering the same God, the Paradise Father manifesting himself on more
nearly infinite and universal levels. Undoubtedly the attainment of God in
absolute would reveal the Primal Ancestor of universes as well as the Final
Father of personalities.
118:2.3 God the Supreme may not be a demonstration
of the time-space omnipresence of Deity, but he is literally a manifestation
of divine ubiquity. Between the spiritual presence of the Creator and the
material manifestations of creation there exists a vast domain of the
ubiquitous becoming -- the universe emergence of evolutionary
118:2.4 If God the Supreme ever assumes direct
control of the universes of time and space, we are confident such a Deity
administration will function under the overcontrol of the Ultimate. In such an
event God the Ultimate would begin to become manifest to the universes of time
as the transcendental Almighty (the Omnipotent) exercising the overcontrol of
supertime and transcended space concerning the administrative functions of the
118:2.5 The mortal mind may ask, even as we do: If
the evolution of God the Supreme to administrative authority in the grand
universe is attended by augmented manifestations of God the Ultimate, will a
corresponding emergence of God the Ultimate in the postulated universes of
outer space be attended by similar and enhanced revelations of God the
Absolute? But we really do not know.
3. TIME-SPACE RELATIONSHIPS
118:3.1 Only by ubiquity could Deity unify
time-space manifestations to the finite conception, for time is a succession
of instants while space is a system of associated points. You do, after all,
perceive time by analysis and space by synthesis. You co-ordinate and
associate these two dissimilar conceptions by the integrating insight of
personality. Of all the animal world only man possesses this time-space
perceptibility. To an animal, motion has a meaning, but motion exhibits value
only to a creature of personality status.
118:3.2 Things are time conditioned, but truth is
timeless. The more truth you know, the more truth you are, the more of the
past you can understand and of the future you can comprehend.
118:3.3 Truth is inconcussible -- forever exempt
from all transient vicissitudes, albeit never dead and formal, always vibrant
and adaptable -- radiantly alive. But when truth becomes linked with fact,
then both time and space condition its meanings and correlate its values. Such
realities of truth wedded to fact become concepts and are accordingly
relegated to the domain of relative cosmic realities.
118:3.4 The linking of the absolute and eternal
truth of the Creator with the factual experience of the finite and temporal
creature eventuates a new and emerging value of the Supreme. The concept of
the Supreme is essential to the co-ordination of the divine and unchanging
overworld with the finite and ever-changing underworld.
118:3.5 Space comes the nearest of all nonabsolute
things to being absolute. Space is apparently absolutely ultimate. The real
difficulty we have in understanding space on the material level is due to the
fact that, while material bodies exist in space, space also exists in these
same material bodies. While there is much about space that is absolute, that
does not mean that space is absolute.
118:3.6 It may help to an understanding of space
relationships if you would conjecture that, relatively speaking, space is
after all a property of all material bodies. Hence, when a body moves through
space, it also takes all its properties with it, even the space which is in
and of such a moving body.
118:3.7 All patterns of reality occupy space on the
material levels, but spirit patterns only exist in relation to space; they do
not occupy or displace space, neither do they contain it. But to us the master
riddle of space pertains to the pattern of an idea. When we enter the mind
domain, we encounter many a puzzle. Does the pattern -- the reality -- of an
idea occupy space? We really do not know, albeit we are sure that an idea
pattern does not contain space. But it would hardly be safe to postulate that
the immaterial is always nonspatial.
4. PRIMARY AND SECONDARY CAUSATION
118:4.1 Many of the theologic difficulties and the
metaphysical dilemmas of mortal man are due to man's mislocation of Deity
personality and consequent assignment of infinite and absolute attributes to
subordinate Divinity and to evolutionary Deity. You must not forget that,
while there is indeed a true First Cause, there are also a host of co-ordinate
and subordinate causes, both associate and secondary causes.
118:4.2 The vital distinction between first causes
and second causes is that first causes produce original effects which are free
from inheritance of any factor derived from any antecedent causation.
Secondary causes yield effects which invariably exhibit inheritance from other
and preceding causation.
118:4.3 The purely static potentials inherent in the
Unqualified Absolute are reactive to those causations of the Deity Absolute
which are produced by the actions of the Paradise Trinity. In the presence of
the Universal Absolute these causative-impregnated static potentials forthwith
become active and responsive to the influence of certain transcendental
agencies whose actions result in the transmutation of these activated
potentials to the status of true universe possibilities for development,
actualized capacities for growth. It is upon such matured potentials that the
creators and controllers of the grand universe enact the never-ending drama of
118:4.4 Causation, disregarding existentials, is
threefold in its basic constitution. As it operates in this universe age and
concerning the finite level of the seven superuniverses, it may be conceived
118:4.5 1. Activation of static potentials.
The establishment of destiny in the Universal Absolute by the actions of the
Deity Absolute, operating in and upon the Unqualified Absolute and in
consequence of the volitional mandates of the Paradise Trinity.
118:4.6 2. Eventuation of universe
capacities. This involves the transformation of undifferentiated
potentials into segregated and defined plans. This is the act of the Ultimacy
of Deity and of the manifold agencies of the transcendental level. Such acts
are in perfect anticipation of the future needs of the entire master universe.
It is in connection with the segregation of potentials that the Architects of
the Master Universe exist as the veritable embodiments of the Deity concept of
the universes. Their plans appear to be ultimately space limited in extent by
the concept periphery of the master universe, but as plans they are not
otherwise conditioned by time or space.
118:4.7 3. Creation and evolution of universe
actuals. It is upon a cosmos impregnated by the capacity-producing
presence of the Ultimacy of Deity that the Supreme Creators operate to effect
the time transmutations of matured potentials into experiential actuals.
Within the master universe all actualization of potential reality is limited
by ultimate capacity for development and is time-space conditioned in the
final stages of emergence. The Creator Sons going out from Paradise are, in
actuality, transformative creators in the cosmic sense. But this in no
manner invalidates man's concept of them as creators; from the finite
viewpoint they certainly can and do create.
5. OMNIPOTENCE AND COMPOSSIBILITY
118:5.1 The omnipotence of Deity does not imply the
power to do the nondoable. Within the time-space frame and from the
intellectual reference point of mortal comprehension, even the infinite God
cannot create square circles or produce evil that is inherently good. God
cannot do the ungodlike thing. Such a contradiction of philosophic terms is
the equivalent of nonentity and implies that nothing is thus created. A
personality trait cannot at the same time be Godlike and ungodlike.
Compossibility is innate in divine power. And all of this is derived from the
fact that omnipotence not only creates things with a nature but also gives
origin to the nature of all things and beings.
118:5.2 In the beginning the Father does all, but as
the panorama of eternity unfolds in response to the will and mandates of the
Infinite, it becomes increasingly apparent that creatures, even men, are to
become God's partners in the realization of finality of destiny. And this is
true even in the life in the flesh; when man and God enter into partnership,
no limitation can be placed upon the future possibilities of such a
partnership. When man realizes that the Universal Father is his partner in
eternal progression, when he fuses with the indwelling Father presence, he
has, in spirit, broken the fetters of time and has already entered upon the
progressions of eternity in the quest for the Universal Father.
118:5.3 Mortal consciousness proceeds from the fact,
to the meaning, and then to the value. Creator consciousness proceeds from the
thought-value, through the word-meaning, to the fact of action. Always must
God act to break the deadlock of the unqualified unity inherent in existential
infinity. Always must Deity provide the pattern universe, the perfect
personalities, the original truth, beauty, and goodness for which all subdeity
creations strive. Always must God first find man that man may later find God.
Always must there be a Universal Father before there can ever be universal
sonship and consequent universal brotherhood.
6. OMNIPOTENCE AND OMNIFICENCE
118:6.1 God is truly omnipotent, but he is not
omnificent -- he does not personally do all that is done. Omnipotence embraces
the power-potential of the Almighty Supreme and the Supreme Being, but the
volitional acts of God the Supreme are not the personal doings of God the
118:6.2 To advocate the omnificence of primal Deity
would be equal to disenfranchising well-nigh a million Creator Sons of
Paradise, not to mention the innumerable hosts of various other orders of
concurring creative assistants. There is but one uncaused Cause in the whole
universe. All other causes are derivatives of this one First Great Source and
Center. And none of this philosophy does any violence to the freewillness of
the myriads of the children of Deity scattered through a vast universe.
118:6.3 Within a local frame, volition may appear to
function as an uncaused cause, but it unfailingly exhibits inheritance factors
which establish relationship with the unique, original, and absolute First
118:6.4 All volition is relative. In the originating
sense, only the Father-I AM possesses finality of volition; in the absolute
sense, only the Father, the Son, and the Spirit exhibit the prerogatives of
volition unconditioned by time and unlimited by space. Mortal man is endowed
with free will, the power of choice, and though such choosing is not absolute,
nevertheless, it is relatively final on the finite level and concerning the
destiny of the choosing personality.
118:6.5 Volition on any level short of the absolute
encounters limitations which are constitutive in the very personality
exercising the power of choice. Man cannot choose beyond the range of that
which is choosable. He cannot, for instance, choose to be other than a human
being except that he can elect to become more than a man; he can choose to
embark upon the voyage of universe ascension, but this is because the human
choice and the divine will happen to be coincident upon this point. And what a
son desires and the Father wills will certainly come to pass.
118:6.6 In the mortal life, paths of differential
conduct are continually opening and closing, and during the times when choice
is possible the human personality is constantly deciding between these many
courses of action. Temporal volition is linked to time, and it must await the
passing of time to find opportunity for expression. Spiritual volition has
begun to taste liberation from the fetters of time, having achieved partial
escape from time sequence, and that is because spiritual volition is
self-identifying with the will of God.
118:6.7 Volition, the act of choosing, must function
within the universe frame which has actualized in response to higher and prior
choosing. The entire range of human will is strictly finite-limited except in
one particular: When man chooses to find God and to be like him, such a choice
is superfinite; only eternity can disclose whether this choice is also
118:6.8 To recognize Deity omnipotence is to enjoy
security in your experience of cosmic citizenship, to possess assurance of
safety in the long journey to Paradise. But to accept the fallacy of
omnificence is to embrace the colossal error of Pantheism.
7. OMNISCIENCE AND PREDESTINATION
118:7.1 The function of Creator will and creature
will, in the grand universe, operates within the limits, and in accordance
with the possibilities, established by the Master Architects. This
foreordination of these maximum limits does not, however, in the least abridge
the sovereignty of creature will within these boundaries. Neither does
ultimate foreknowledge -- full allowance for all finite choice -- constitute
an abrogation of finite volition. A mature and farseeing human being might be
able to forecast the decision of some younger associate most accurately, but
this foreknowledge takes nothing away from the freedom and genuineness of the
decision itself. The Gods have wisely limited the range of the action of
immature will, but it is true will, nonetheless, within these defined
118:7.2 Even the supreme correlation of all past,
present, and future choice does not invalidate the authenticity of such
choosings. It rather indicates the foreordained trend of the cosmos and
suggests foreknowledge of those volitional beings who may, or may not, elect
to become contributory parts of the experiential actualization of all reality.
118:7.3 Error in finite choosing is time bound and
time limited. It can exist only in time and within the evolving
presence of the Supreme Being. Such mistaken choosing is time possible and
indicates (besides the incompleteness of the Supreme) that certain range of
choice with which immature creatures must be endowed in order to enjoy
universe progression by making freewill contact with reality.
118:7.4 Sin in time-conditioned space clearly proves
the temporal liberty -- even license -- of the finite will. Sin depicts
immaturity dazzled by the freedom of the relatively sovereign will of
personality while failing to perceive the supreme obligations and duties of
118:7.5 Iniquity in the finite domains reveals the
transient reality of all God-unidentified selfhood. Only as a creature becomes
God identified, does he become truly real in the universes. Finite personality
is not self-created, but in the superuniverse arena of choice it does
118:7.6 The bestowal of life renders material-energy
systems capable of self-perpetuation, self-propagation, and self-adaptation.
The bestowal of personality imparts to living organisms the further
prerogatives of self-determination, self-evolution, and self-identification
with a fusion spirit of Deity.
118:7.7 Subpersonal living things indicate mind
activating energy-matter, first as physical controllers, and then as adjutant
mind-spirits. Personality endowment comes from the Father and imparts unique
prerogatives of choice to the living system. But if personality has the
prerogative of exercising volitional choice of reality identification, and if
this is a true and free choice, then must evolving personality also have the
possible choice of becoming self-confusing, self-disrupting, and
self-destroying. The possibility of cosmic self-destruction cannot be avoided
if the evolving personality is to be truly free in the exercise of finite
118:7.8 Therefore is there increased safety in
narrowing the limits of personality choice throughout the lower levels of
existence. Choice becomes increasingly liberated as the universes are
ascended; choice eventually approximates divine freedom when the ascending
personality achieves divinity of status, supremacy of consecration to the
purposes of the universe, completion of cosmic-wisdom attainment, and finality
of creature identification with the will and the way of God.
8. CONTROL AND OVERCONTROL
118:8.1 In the time-space creations, free will is
hedged about with restraints, with limitations. Material-life evolution is
first mechanical, then mind activated, and (after the bestowal of personality)
it may become spirit directed. Organic evolution on the inhabited worlds is
physically limited by the potentials of the original physical-life
implantations of the Life Carriers.
118:8.2 Mortal man is a machine, a living mechanism;
his roots are truly in the physical world of energy. Many human reactions are
mechanical in nature; much of life is machinelike. But man, a mechanism, is
much more than a machine; he is mind endowed and spirit indwelt; and though he
can never throughout his material life escape the chemical and electrical
mechanics of his existence, he can increasingly learn how to subordinate this
physical-life machine to the directive wisdom of experience by the process of
consecrating the human mind to the execution of the spiritual urges of the
indwelling Thought Adjuster.
118:8.3 The spirit liberates, and the mechanism
limits, the function of will. Imperfect choice, uncontrolled by mechanism,
unidentified with spirit, is dangerous and unstable. Mechanical dominance
insures stability at the expense of progress; spirit alliance liberates choice
from the physical level and at the same time assures the divine stability
produced by augmented universe insight and increased cosmic
118:8.4 The great danger that besets the creature is
that, in achieving liberation from the fetters of the life mechanism, he will
fail to compensate this loss of stability by effecting a harmonious working
liaison with spirit. Creature choice, when relatively liberated from
mechanical stability, may attempt further self-liberation independent of
greater spirit identification.
118:8.5 The whole principle of biologic evolution
makes it impossible for primitive man to appear on the inhabited worlds with
any large endowment of self-restraint. Therefore does the same creative design
which purposed evolution likewise provide those external restraints of time
and space, hunger and fear, which effectively circumscribe the subspiritual
choice range of such uncultured creatures. As man's mind successfully
overstrides increasingly difficult barriers, this same creative design has
also provided for the slow accumulation of the racial heritage of painfully
garnered experiential wisdom -- in other words, for the maintenance of a
balance between the diminishing external restraints and the augmenting
118:8.6 The slowness of evolution, of human cultural
progress, testifies to the effectiveness of that brake -- material inertia --
which so efficiently operates to retard dangerous velocities of progress. Thus
does time itself cushion and distribute the otherwise lethal results of
premature escape from the next-encompassing barriers to human action. For when
culture advances overfast, when material achievement outruns the evolution of
worship-wisdom, then does civilization contain within itself the seeds of
retrogression; and unless buttressed by the swift augmentation of experiential
wisdom, such human societies will recede from high but premature levels of
attainment, and the "dark ages" of the interregnum of wisdom will bear witness
to the inexorable restoration of the imbalance between self-liberty and
118:8.7 The iniquity of Caligastia was the
by-passing of the time governor of progressive human liberation -- the
gratuitous destruction of restraining barriers, barriers which the mortal
minds of those times had not experientially overridden.
118:8.8 That mind which can effect a partial
abridgment of time and space, by this very act proves itself possessed of the
seeds of wisdom which can effectively serve in lieu of the transcended barrier
118:8.9 Lucifer similarly sought to disrupt the time
governor operating in restraint of the premature attainment of certain
liberties in the local system. A local system settled in light and life has
experientially achieved those viewpoints and insights which make feasible the
operation of many techniques that would be disruptive and destructive in the
presettled eras of that very realm.
118:8.10 As man shakes off the shackles of fear, as
he bridges continents and oceans with his machines, generations and centuries
with his records, he must substitute for each transcended restraint a new and
voluntarily assumed restraint in accordance with the moral dictates of
expanding human wisdom. These self-imposed restraints are at once the most
powerful and the most tenuous of all the factors of human civilization --
concepts of justice and ideals of brotherhood. Man even qualifies himself for
the restraining garments of mercy when he dares to love his fellow men, while
he achieves the beginnings of spiritual brotherhood when he elects to mete out
to them that treatment which he himself would be accorded, even that treatment
which he conceives that God would accord them.
118:8.11 An automatic universe reaction is stable
and, in some form, continuing in the cosmos. A personality who knows God and
desires to do his will, who has spirit insight, is divinely stable and
eternally existent. Man's great universe adventure consists in the transit of
his mortal mind from the stability of mechanical statics to the divinity of
spiritual dynamics, and he achieves this transformation by the force and
constancy of his own personality decisions, in each of life's situations
declaring, "It is my will that your will be done."
9. UNIVERSE MECHANISMS
118:9.1 Time and space are a conjoined mechanism of
the master universe. They are the devices whereby finite creatures are enabled
to coexist in the cosmos with the Infinite. Finite creatures are effectively
insulated from the absolute levels by time and space. But these insulating
media, without which no mortal could exist, operate directly to limit the
range of finite action. Without them no creature could act, but by them the
acts of every creature are definitely limited.
118:9.2 Mechanisms produced by higher minds function
to liberate their creative sources but to some degree unvaryingly limit the
action of all subordinate intelligences. To the creatures of the universes
this limitation becomes apparent as the mechanism of the universes. Man does
not have unfettered free will; there are limits to his range of choice, but
within the radius of this choice his will is relatively sovereign.
118:9.3 The life mechanism of the mortal
personality, the human body, is the product of supermortal creative design;
therefore it can never be perfectly controlled by man himself. Only when
ascending man, in liaison with the fused Adjuster, self-creates the mechanism
for personality expression, will he achieve perfected control
118:9.4 The grand universe is mechanism as well as
organism, mechanical and living -- a living mechanism activated by a Supreme
Mind, co-ordinating with a Supreme Spirit, and finding expression on maximum
levels of power and personality unification as the Supreme Being. But to deny
the mechanism of the finite creation is to deny fact and to disregard
118:9.5 Mechanisms are the products of mind,
creative mind acting on and in cosmic potentials. Mechanisms are the fixed
crystallizations of Creator thought, and they ever function true to the
volitional concept that gave them origin. But the purposiveness of any
mechanism is in its origin, not in its function.
118:9.6 These mechanisms should not be thought of as
limiting the action of Deity; rather is it true that in these very mechanics
Deity has achieved one phase of eternal expression. The basic universe
mechanisms have come into existence in response to the absolute will of the
First Source and Center, and they will therefore eternally function in perfect
harmony with the plan of the Infinite; they are, indeed, the nonvolitional
patterns of that very plan.
118:9.7 We understand something of how the mechanism
of Paradise is correlated with the personality of the Eternal Son; this is the
function of the Conjoint Actor. And we have theories regarding the operations
of the Universal Absolute with respect to the theoretical mechanisms of the
Unqualified and the potential person of the Deity Absolute. But in the
evolving Deities of Supreme and Ultimate we observe that certain impersonal
phases are being actually united with their volitional counterparts, and thus
there is evolving a new relationship between pattern and person.
118:9.8 In the eternity of the past the Father and
the Son found union in the unity of the expression of the Infinite Spirit. If,
in the eternity of the future, the Creator Sons and the Creative Spirits of
the local universes of time and space should attain creative union in the
realms of outer space, what would their unity create as the combined
expression of their divine natures? It may well be that we are to witness a
hitherto unrevealed manifestation of Ultimate Deity, a new type of
superadministrator. Such beings would embrace unique prerogatives of
personality, being the union of personal Creator, impersonal Creative Spirit,
mortal-creature experience, and progressive personalization of the Divine
Minister. Such beings could be ultimate in that they would embrace personal
and impersonal reality, while they would combine the experiences of Creator
and creature. Whatever the attributes of such third persons of these
postulated functioning trinities of the creations of outer space, they will
sustain something of the same relation to their Creator Fathers and their
Creative Mothers that the Infinite Spirit does to the Universal Father and the
118:9.9 God the Supreme is the personalization of
all universe experience, the focalization of all finite evolution, the
maximation of all creature reality, the consummation of cosmic wisdom, the
embodiment of the harmonious beauties of the galaxies of time, the truth of
cosmic mind meanings, and the goodness of supreme spirit values. And God the
Supreme will, in the eternal future, synthesize these manifold finite
diversities into one experientially meaningful whole, even as they are now
existentially united on absolute levels in the Paradise Trinity.
10. FUNCTIONS OF PROVIDENCE
118:10.1 Providence does not mean that God has
decided all things for us and in advance. God loves us too much to do that,
for that would be nothing short of cosmic tyranny. Man does have relative
powers of choice. Neither is the divine love that shortsighted affection which
would pamper and spoil the children of men.
118:10.2 The Father, Son, and Spirit -- as the
Trinity -- are not the Almighty Supreme, but the supremacy of the Almighty can
never be manifest without them. The growth of the Almighty is centered
on the Absolutes of actuality and predicated on the Absolutes of potentiality.
But the functions of the Almighty Supreme are related to the functions
of the Paradise Trinity.
118:10.3 It would appear that, in the Supreme Being,
all phases of universe activity are being partially reunited by the
personality of this experiential Deity. When, therefore, we desire to view the
Trinity as one God, and if we limit this concept to the present known and
organized grand universe, we discover that the evolving Supreme Being is the
partial portraiture of the Paradise Trinity. And we further find that this
Supreme Deity is evolving as the personality synthesis of finite matter, mind,
and spirit in the grand universe.
118:10.4 The Gods have attributes but the Trinity
has functions, and like the Trinity, providence is a function, the composite
of the other-than-personal overcontrol of the universe of universes, extending
from the evolutionary levels of the Sevenfold synthesizing in the power of the
Almighty on up through the transcendental realms of the Ultimacy of
118:10.5 God loves each creature as a child, and
that love overshadows each creature throughout all time and eternity.
Providence functions with regard to the total and deals with the function of
any creature as such function is related to the total. Providential
intervention with regard to any being is indicative of the importance of the
function of that being as concerns the evolutionary growth of some
total; such total may be the total race, the total nation, the total planet,
or even a higher total. It is the importance of the function of the creature
that occasions providential intervention, not the importance of the creature
as a person.
118:10.6 Nevertheless, the Father as a person may at
any time interpose a fatherly hand in the stream of cosmic events all in
accordance with the will of God and in consonance with the wisdom of God and
as motivated by the love of God.
118:10.7 But what man calls providence is all too
often the product of his own imagination, the fortuitous juxtaposition of the
circumstances of chance. There is, however, a real and emerging providence in
the finite realm of universe existence, a true and actualizing correlation of
the energies of space, the motions of time, the thoughts of intellect, the
ideals of character, the desires of spiritual natures, and the purposive
volitional acts of evolving personalities. The circumstances of the material
realms find final finite integration in the interlocking presences of the
Supreme and the Ultimate.
118:10.8 As the mechanisms of the grand universe are
perfected to a point of final precision through the overcontrol of mind, and
as creature mind ascends to the perfection of divinity attainment through
perfected integration with spirit, and as the Supreme consequently emerges as
an actual unifier of all these universe phenomena, so does providence
become increasingly discernible.
118:10.9 Some of the amazingly fortuitous conditions
occasionally prevailing on the evolutionary worlds may be due to the gradually
emerging presence of the Supreme, the foretasting of his future universe
activities. Most of what a mortal would call providential is not; his judgment
of such matters is very handicapped by lack of farsighted vision into the true
meanings of the circumstances of life. Much of what a mortal would call good
luck might really be bad luck; the smile of fortune that bestows unearned
leisure and undeserved wealth may be the greatest of human afflictions; the
apparent cruelty of a perverse fate that heaps tribulation upon some suffering
mortal may in reality be the tempering fire that is transmuting the soft iron
of immature personality into the tempered steel of real character.
118:10.10 There is a providence in the evolving
universes, and it can be discovered by creatures to just the extent that they
have attained capacity to perceive the purpose of the evolving universes.
Complete capacity to discern universe purposes equals the evolutionary
completion of the creature and may otherwise be expressed as the attainment of
the Supreme within the limits of the present state of the incomplete
118:10.11 The love of the Father operates directly
in the heart of the individual, independent of the actions or reactions of all
other individuals; the relationship is personal -- man and God. The impersonal
presence of Deity (Almighty Supreme and Paradise Trinity) manifests regard for
the whole, not for the part. The providence of the overcontrol of Supremacy
becomes increasingly apparent as the successive parts of the universe progress
in the attainment of finite destinies. As the systems, constellations,
universes, and superuniverses become settled in light and life, the Supreme
increasingly emerges as the meaningful correlator of all that is transpiring,
while the Ultimate gradually emerges as the transcendental unifier of all
118:10.12 In the beginnings on an evolutionary world
the natural occurrences of the material order and the personal desires of
human beings often appear to be antagonistic. Much that takes place on an
evolving world is rather hard for mortal man to understand -- natural law is
so often apparently cruel, heartless, and indifferent to all that is true,
beautiful, and good in human comprehension. But as humanity progresses in
planetary development, we observe that this viewpoint is modified by the
118:10.13 1. Man's augmenting vision -- his
increased understanding of the world in which he lives; his enlarging capacity
for the comprehension of the material facts of time, the meaningful ideas of
thought, and the valuable ideals of spiritual insight. As long as men measure
only by the yardstick of the things of a physical nature, they can never hope
to find unity in time and space.
118:10.14 2. Man's increasing control -- the
gradual accumulation of the knowledge of the laws of the material world, the
purposes of spiritual existence, and the possibilities of the philosophic
co-ordination of these two realities. Man, the savage, was helpless before the
onslaughts of natural forces, was slavish before the cruel mastery of his own
inner fears. Semicivilized man is beginning to unlock the storehouse of the
secrets of the natural realms, and his science is slowly but effectively
destroying his superstitions while at the same time providing a new and
enlarged factual basis for the comprehension of the meanings of philosophy and
the values of true spiritual experience. Man, the civilized, will someday
achieve relative mastery of the physical forces of his planet; the love of God
in his heart will be effectively outpoured as love for his fellow men, while
the values of human existence will be nearing the limits of mortal
118:10.15 3. Man's universe integration --
the increase of human insight plus the increase of human experiential
achievement brings him into closer harmony with the unifying presences of
Supremacy -- Paradise Trinity and Supreme Being. And this is what establishes
the sovereignty of the Supreme on the worlds long settled in light and life.
Such advanced planets are indeed poems of harmony, pictures of the beauty of
achieved goodness attained through the pursuit of cosmic truth. And if such
things can happen to a planet, then even greater things can happen to a system
and the larger units of the grand universe as they too achieve a settledness
indicating the exhaustion of the potentials for finite growth.
118:10.16 On a planet of this advanced order,
providence has become an actuality, the circumstances of life are correlated,
but this is not only because man has come to dominate the material problems of
his world; it is also because he has begun to live according to the trend of
the universes; he is following the pathway of Supremacy to the attainment of
the Universal Father.
118:10.17 The kingdom of God is in the hearts of
men, and when this kingdom becomes actual in the heart of every individual on
a world, then God's rule has become actual on that planet; and this is the
attained sovereignty of the Supreme Being.
118:10.18 To realize providence in time, man must
accomplish the task of achieving perfection. But man can even now foretaste
this providence in its eternity meanings as he ponders the universe fact that
all things, be they good or evil, work together for the advancement of
God-knowing mortals in their quest for the Father of all.
118:10.19 Providence becomes increasingly
discernible as men reach upward from the material to the spiritual. The
attainment of completed spiritual insight enables the ascending personality to
detect harmony in what was theretofore chaos. Even morontia mota represents a
real advance in this direction.
118:10.20 Providence is in part the overcontrol of
the incomplete Supreme manifested in the incomplete universes, and it must
therefore ever be:
1. Partial -- due to the incompleteness of
the actualization of the Supreme Being, and
2. Unpredictable -- due to the fluctuations
in creature attitude, which ever varies from level to level, thus causing
apparently variable reciprocal response in the Supreme.
118:10.21 When men pray for providential
intervention in the circumstances of life, many times the answer to their
prayer is their own changed attitudes toward life. But providence is not
whimsical, neither is it fantastic nor magical. It is the slow and sure
emergence of the mighty sovereign of the finite universes, whose majestic
presence the evolving creatures occasionally detect in their universe
progressions. Providence is the sure and certain march of the galaxies of
space and the personalities of time toward the goals of eternity, first in the
Supreme, then in the Ultimate, and perhaps in the Absolute. And in infinity we
believe there is the same providence, and this is the will, the actions, the
purpose of the Paradise Trinity thus motivating the cosmic panorama of
universes upon universes.
by a Mighty Messenger temporarily sojourning on