Relation of the Infinite Spirit to the Universe

9:5.1The Third Source and Cen­ter is in­fi­nite in mind. If the uni­verse should grow to in­fin­ity, still his mind po­ten­tial would be ad­e­quate to en­dow lim­it­less num­bers of crea­tures with suit­able minds and other pre­req­ui­sites of in­tel­lect.

9:5.2In the do­main of cre­ated mind the Third Per­son, with his co-or­di­nate and sub­or­di­nate as­so­ciates, rules su­preme. The realms of crea­ture mind are of ex­clu­sive ori­gin in the Third Source and Cen­ter; he is the be­stower of mind. Even the Fa­ther frag­ments find it im­pos­si­ble to in­dwell the minds of men un­til the way has been prop­erly pre­pared for them by the mind ac­tion and spir­i­tual func­tion of the In­fi­nite Spirit.

9:5.3The unique fea­ture of mind is that it can be be­stowed upon such a wide range of life. Through his cre­ative and crea­ture as­so­ciates the Third Source and Cen­ter min­is­ters to all minds on all spheres. He min­is­ters to hu­man and sub­hu­man in­tel­lect through the ad­ju­tants of the lo­cal uni­verses and, through the agency of the phys­i­cal con­trol­lers, min­is­ters even to the low­est non­ex­pe­ri­enc­ing en­ti­ties of the most prim­i­tive types of liv­ing things. And al­ways is the di­rec­tion of mind a min­istry of mind-spirit or mind-en­ergy per­son­al­i­ties.

9:5.4Since the Third Per­son of De­ity is the source of mind, it is quite nat­u­ral that the evo­lu­tion­ary will crea­tures find it eas­ier to form com­pre­hen­si­ble con­cepts of the In­fi­nite Spirit than they do of ei­ther the Eter­nal Son or the Uni­ver­sal Fa­ther. The re­al­ity of the Con­joint Cre­ator is dis­closed im­per­fectly in the very ex­is­tence of hu­man mind. The Con­joint Cre­ator is the an­ces­tor of the cos­mic mind, and the mind of man is an in­di­vid­u­al­ized cir­cuit, an im­per­sonal por­tion, of that cos­mic mind as it is be­stowed in a lo­cal uni­verse by a Cre­ative Daugh­ter of the Third Source and Cen­ter.

9:5.5Be­cause the Third Per­son is the source of mind, do not pre­sume to reckon that all phe­nom­ena of mind are di­vine. Hu­man in­tel­lect is rooted in the ma­te­rial ori­gin of the an­i­mal races. Uni­verse in­tel­li­gence is no more a true rev­e­la­tion of God who is mind than is phys­i­cal na­ture a true rev­e­la­tion of the beauty and har­mony of Par­a­dise. Per­fec­tion is in na­ture, but na­ture is not per­fect. The Con­joint Cre­ator is the source of mind, but mind is not the Con­joint Cre­ator.

9:5.6Mind, on Uran­tia, is a com­pro­mise be­tween the essence of thought per­fec­tion and the evolv­ing men­tal­ity of your im­ma­ture hu­man na­ture. The plan for your in­tel­lec­tual evo­lu­tion is, in­deed, one of sub­lime per­fec­tion, but you are far short of that di­vine goal as you func­tion in the taber­na­cles of the flesh. Mind is truly of di­vine ori­gin, and it does have a di­vine des­tiny, but your mor­tal minds are not yet of di­vine dig­nity.

9:5.7Too of­ten, all too of­ten, you mar your minds by in­sin­cer­ity and sear them with un­righ­teous­ness; you sub­ject them to an­i­mal fear and dis­tort them by use­less anx­i­ety. There­fore, though the source of mind is di­vine, mind as you know it on your world of as­cen­sion can hardly be­come the ob­ject of great ad­mi­ra­tion, much less of ado­ra­tion or wor­ship. The con­tem­pla­tion of the im­ma­ture and in­ac­tive hu­man in­tel­lect should lead only to re­ac­tions of hu­mil­ity.