Foreword

0:3.1To­tal, in­fi­nite re­al­ity is ex­is­ten­tial in seven phases and as seven co-or­di­nate Ab­so­lutes:

0:3.21. The First Source and Cen­ter.

0:3.32. The Sec­ond Source and Cen­ter.

0:3.43. The Third Source and Cen­ter.

0:3.54. The Isle of Par­a­dise.

0:3.65. The De­ity Ab­so­lute.

0:3.76. The Uni­ver­sal Ab­so­lute.

0:3.87. The Un­qual­i­fied Ab­so­lute.

0:3.9God, 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.

0:3.10God—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.

0:3.11The 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.

0:3.12The First Source and Cen­ter is re­lated to the uni­verse as:

0:3.131. 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.

0:3.142. 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.

0:3.153. The uni­verse spirit forces are con­ver­gent in the Eter­nal Son.

0:3.164. The un­lim­ited ca­pac­ity for de­ity ac­tion re­sides in the De­ity Ab­so­lute.

0:3.175. The un­lim­ited ca­pac­ity for in­fin­ity re­sponse ex­ists in the Un­qual­i­fied Ab­so­lute.

0:3.186. The two Ab­so­lutes—Qual­i­fied and Un­qual­i­fied—are co-or­di­nated and uni­fied in and by the Uni­ver­sal Ab­so­lute.

0:3.197. The po­ten­tial per­son­al­ity of an evo­lu­tion­ary moral be­ing or of any other moral be­ing is cen­tered in the per­son­al­ity of the Uni­ver­sal Fa­ther.

0:3.20RE­AL­ITY, 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, super­fi­nite 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.

0:3.21As 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.

0:3.22In 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.

0:3.23The 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—non­be­gin­ning, non­end­ing re­al­i­ties and re­la­tion­ships. To the time-space crea­ture, all things must have a be­gin­ning save only the ONE UN­CAUSED—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 co­eter­nal 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.

0:3.24The 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-in­ten­sion of the true in­fin­ity of the ab­so­lute and un­fet­tered free will of the Uni­ver­sal Fa­ther. This con­cept is some­times des­ig­nated the Fa­ther-In­fi­nite.

0:3.25Much 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 subin­fi­nite 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.