The Attributes of God

3:1.1The abil­ity of the Uni­ver­sal Fa­ther to be ev­ery­where pres­ent, and at the same time, con­sti­tutes his om­nipres­ence. God alone can be in two places, in num­ber­less places, at the same time. God is si­mul­ta­ne­ously pres­ent “in heaven above and on the earth be­neath”; as the Psalmist ex­claimed: “Whither shall I go from your spirit? or whither shall I flee from your pres­ence?”

3:1.2“‘I am a God at hand as well as afar off,’ says the Lord. ‘Do not I fill heaven and earth?’” The Uni­ver­sal Fa­ther is all the time pres­ent in all parts and in all hearts of his far-flung cre­ation. He is “the full­ness of him who fills all and in all,” and “who works all in all,” and fur­ther, the con­cept of his per­son­al­ity is such that “the heaven (uni­verse) and heaven of heav­ens (uni­verse of uni­verses) can­not con­tain him.” It is lit­er­ally true that God is all and in all. But even that is not all of God. The In­fi­nite can be fi­nally re­vealed only in in­fin­ity; the cause can never be fully com­pre­hended by an anal­y­sis of ef­fects; the liv­ing God is im­mea­sur­ably greater than the sum to­tal of cre­ation that has come into be­ing as a re­sult of the cre­ative acts of his un­fet­tered free will. God is re­vealed through­out the cos­mos, but the cos­mos can never con­tain or en­com­pass the en­tirety of the in­fin­ity of God.

3:1.3The Fa­ther’s pres­ence un­ceas­ingly pa­trols the mas­ter uni­verse. “His go­ing forth is from the end of the heaven, and his cir­cuit to the ends of it; and there is noth­ing hid­den from the light thereof.”

3:1.4The crea­ture not only ex­ists in God, but God also lives in the crea­ture. “We know we dwell in him be­cause he lives in us; he has given us his spirit. This gift from the Par­a­dise Fa­ther is man’s in­sep­a­ra­ble com­pan­ion.” “He is the ever-pres­ent and all-per­vad­ing God.” “The spirit of the ev­er­last­ing Fa­ther is con­cealed in the mind of ev­ery mor­tal child.” “Man goes forth search­ing for a friend while that very friend lives within his own heart.” “The true God is not afar off; he is a part of us; his spirit speaks from within us.” “The Fa­ther lives in the child. God is al­ways with us. He is the guid­ing spirit of eter­nal des­tiny.”

3:1.5Truly of the hu­man race has it been said, “You are of God” be­cause “he who dwells in love dwells in God, and God in him.” Even in wrong­do­ing you tor­ment the in­dwelling gift of God, for the Thought Ad­juster must needs go through the con­se­quences of evil think­ing with the hu­man mind of its in­car­cer­a­tion.

3:1.6The om­nipres­ence of God is in re­al­ity a part of his in­fi­nite na­ture; space con­sti­tutes no bar­rier to De­ity. God is, in per­fec­tion and with­out lim­i­ta­tion, dis­cernibly pres­ent only on Par­a­dise and in the cen­tral uni­verse. He is not thus ob­serv­ably pres­ent in the cre­ations en­cir­cling Ha­vona, for God has lim­ited his di­rect and ac­tual pres­ence in rec­og­ni­tion of the sov­er­eignty and the di­vine pre­rog­a­tives of the co-or­di­nate cre­ators and rulers of the uni­verses of time and space. Hence must the con­cept of the di­vine pres­ence al­low for a wide range of both mode and chan­nel of man­i­fes­ta­tion em­brac­ing the pres­ence cir­cuits of the Eter­nal Son, the In­fi­nite Spirit, and the Isle of Par­a­dise. Nor is it al­ways pos­si­ble to dis­tin­guish be­tween the pres­ence of the Uni­ver­sal Fa­ther and the ac­tions of his eter­nal co-or­di­nates and agen­cies, so per­fectly do they ful­fill all the in­fi­nite re­quire­ments of his un­chang­ing pur­pose. But not so with the per­son­al­ity cir­cuit and the Ad­justers; here God acts uniquely, di­rectly, and ex­clu­sively.

3:1.7The Uni­ver­sal Con­trol­ler is po­ten­tially pres­ent in the grav­ity cir­cuits of the Isle of Par­a­dise in all parts of the uni­verse at all times and in the same de­gree, in ac­cor­dance with the mass, in re­sponse to the phys­i­cal de­mands for this pres­ence, and be­cause of the in­her­ent na­ture of all cre­ation which causes all things to ad­here and con­sist in him. Like­wise is the First Source and Cen­ter po­ten­tially pres­ent in the Un­qual­i­fied Ab­so­lute, the re­pos­i­tory of the un­cre­ated uni­verses of the eter­nal fu­ture. God thus po­ten­tially per­vades the phys­i­cal uni­verses of the past, pres­ent, and fu­ture. He is the pri­mor­dial foun­da­tion of the co­her­ence of the so-called ma­te­rial cre­ation. This non­spir­i­tual De­ity po­ten­tial be­comes ac­tual here and there through­out the level of phys­i­cal ex­is­tences by the in­ex­pli­ca­ble in­tru­sion of some one of his ex­clu­sive agen­cies upon the stage of uni­verse ac­tion.

3:1.8The mind pres­ence of God is cor­re­lated with the ab­so­lute mind of the Con­joint Ac­tor, the In­fi­nite Spirit, but in the fi­nite cre­ations it is bet­ter dis­cerned in the ev­ery­where func­tion­ing of the cos­mic mind of the Par­a­dise Mas­ter Spir­its. Just as the First Source and Cen­ter is po­ten­tially pres­ent in the mind cir­cuits of the Con­joint Ac­tor, so is he po­ten­tially pres­ent in the ten­sions of the Uni­ver­sal Ab­so­lute. But mind of the hu­man or­der is a be­stowal of the Daugh­ters of the Con­joint Ac­tor, the Di­vine Min­is­ters of the evolv­ing uni­verses.

3:1.9The ev­ery­where-pres­ent spirit of the Uni­ver­sal Fa­ther is co-or­di­nated with the func­tion of the uni­ver­sal spirit pres­ence of the Eter­nal Son and the ev­er­last­ing di­vine po­ten­tial of the De­ity Ab­so­lute. But nei­ther the spir­i­tual ac­tiv­ity of the Eter­nal Son and his Par­a­dise Sons nor the mind be­stowals of the In­fi­nite Spirit seem to ex­clude the di­rect ac­tion of the Thought Ad­justers, the in­dwelling frag­ments of God, in the hearts of his crea­ture chil­dren.

3:1.10Con­cern­ing God’s pres­ence in a planet, sys­tem, con­stel­la­tion, or a uni­verse, the de­gree of such pres­ence in any cre­ational unit is a mea­sure of the de­gree of the evolv­ing pres­ence of the Su­preme Be­ing: It is de­ter­mined by the en masse rec­og­ni­tion of God and loy­alty to him on the part of the vast uni­verse or­ga­ni­za­tion, run­ning down to the sys­tems and plan­ets them­selves. There­fore it is some­times with the hope of con­serv­ing and safe­guard­ing these phases of God’s pre­cious pres­ence that, when some plan­ets (or even sys­tems) have plunged far into spir­i­tual dark­ness, they are in a cer­tain sense quar­an­tined, or par­tially iso­lated from in­ter­course with the larger units of cre­ation. And all this, as it op­er­ates on Uran­tia, is a spir­i­tu­ally de­fen­sive re­ac­tion of the ma­jor­ity of the worlds to save them­selves, as far as pos­si­ble, from suf­fer­ing the iso­lat­ing con­se­quences of the alien­at­ing acts of a head­strong, wicked, and re­bel­lious mi­nor­ity.

3:1.11While the Fa­ther parentally en­cir­cuits all his sons—all per­son­al­i­ties—his in­flu­ence in them is lim­ited by the re­mote­ness of their ori­gin from the Sec­ond and the Third Per­sons of De­ity and aug­mented as their des­tiny at­tain­ment nears such lev­els. The fact of God’s pres­ence in crea­ture minds is de­ter­mined by whether or not they are in­dwelt by Fa­ther frag­ments, such as the Mys­tery Mon­i­tors, but his ef­fec­tive pres­ence is de­ter­mined by the de­gree of co-op­er­a­tion ac­corded these in­dwelling Ad­justers by the minds of their so­journ.

3:1.12The fluc­tu­a­tions of the Fa­ther’s pres­ence are not due to the change­able­ness of God. The Fa­ther does not re­tire in seclu­sion be­cause he has been slighted; his af­fec­tions are not alien­ated be­cause of the crea­ture’s wrong­do­ing. Rather, hav­ing been en­dowed with the power of choice (con­cern­ing Him­self), his chil­dren, in the ex­er­cise of that choice, di­rectly de­ter­mine the de­gree and lim­i­ta­tions of the Fa­ther’s di­vine in­flu­ence in their own hearts and souls. The Fa­ther has freely be­stowed him­self upon us with­out limit and with­out fa­vor. He is no re­specter of per­sons, plan­ets, sys­tems, or uni­verses. In the sec­tors of time he con­fers dif­fer­en­tial honor only on the Par­a­dise per­son­al­i­ties of God the Sev­en­fold, the co-or­di­nate cre­ators of the fi­nite uni­verses.