Deity and Reality

105:5.1Just as the orig­i­nal di­ver­si­fi­ca­tion of the I AM must be at­tributed to in­her­ent and self-con­tained vo­li­tion, so must the pro­mul­ga­tion of fi­nite re­al­ity be as­cribed to the vo­li­tional acts of Par­a­dise De­ity and to the reper­cus­sional ad­just­ments of the func­tional tri­uni­ties.

105:5.2Prior to the deiti­za­tion of the fi­nite, it would ap­pear that all re­al­ity di­ver­si­fi­ca­tion took place on ab­so­lute lev­els; but the vo­li­tional act pro­mul­gat­ing fi­nite re­al­ity con­notes a qual­i­fi­ca­tion of ab­so­lute­ness and im­plies the ap­pear­ance of rel­a­tiv­i­ties.

105:5.3While we pre­sent this nar­ra­tive as a se­quence and por­tray the his­toric ap­pear­ance of the fi­nite as a di­rect deriva­tive of the ab­so­lute, it should be borne in mind that tran­scen­den­tals both pre­ceded and suc­ceeded all that is fi­nite. Tran­scen­den­tal ul­ti­mates are, in re­la­tion to the fi­nite, both causal and con­sum­ma­tional.

105:5.4Fi­nite pos­si­bil­ity is in­her­ent in the In­fi­nite, but the trans­mu­ta­tion of pos­si­bil­ity to prob­a­bil­ity and in­evitabil­ity must be at­tributed to the self-ex­is­tent free will of the First Source and Cen­ter, ac­ti­vat­ing all tri­unity as­so­ci­a­tions. Only the in­fin­ity of the Fa­ther’s will could ever have so qual­i­fied the ab­so­lute level of ex­is­tence as to even­tu­ate an ul­ti­mate or to cre­ate a fi­nite.

105:5.5With the ap­pear­ance of rel­a­tive and qual­i­fied re­al­ity there comes into be­ing a new cy­cle of re­al­ity—the growth cy­cle—a ma­jes­tic down­sweep from the heights of in­fin­ity to the do­main of the fi­nite, for­ever swing­ing in­ward to Par­a­dise and De­ity, al­ways seek­ing those high des­tinies com­men­su­rate with an in­fin­ity source.

105:5.6These in­con­ceiv­able trans­ac­tions mark the be­gin­ning of uni­verse his­tory, mark the com­ing into ex­is­tence of time it­self. To a crea­ture, the be­gin­ning of the fi­nite is the gen­e­sis of re­al­ity; as viewed by crea­ture mind, there is no ac­tu­al­ity con­ceiv­able prior to the fi­nite. This newly ap­pear­ing fi­nite re­al­ity ex­ists in two orig­i­nal phases:

105:5.71. Pri­mary max­i­mums, the su­premely per­fect re­al­ity, the Ha­vona type of uni­verse and crea­ture.

105:5.82. Sec­ondary max­i­mums, the su­premely per­fected re­al­ity, the super­uni­verse type of crea­ture and cre­ation.

105:5.9These, then, are the two orig­i­nal man­i­fes­ta­tions: the con­sti­tu­tively per­fect and the evo­lu­tion­ally per­fected. The two are co-or­di­nate in eter­nity re­la­tion­ships, but within the lim­its of time they are seem­ingly dif­fer­ent. A time fac­tor means growth to that which grows; sec­ondary finites grow; hence those that are grow­ing must ap­pear as in­com­plete in time. But these dif­fer­ences, which are so im­por­tant this side of Par­a­dise, are nonex­is­tent in eter­nity.

105:5.10We speak of the per­fect and the per­fected as pri­mary and sec­ondary max­i­mums, but there is still an­other type: Trini­tiz­ing and other re­la­tion­ships be­tween the pri­maries and the sec­on­daries re­sult in the ap­pear­ance of ter­tiary max­i­mums—things, mean­ings, and val­ues that are nei­ther per­fect nor per­fected yet are co-or­di­nate with both an­ces­tral fac­tors.