Deity

0:1.3De­ity func­tions on per­sonal, preper­sonal, and super­per­sonal lev­els. To­tal De­ity is func­tional on the fol­low­ing seven lev­els:

0:1.41. Static—self-con­tained and self-ex­is­tent De­ity.

0:1.52. Po­ten­tial—self-willed and self-pur­po­sive De­ity.

0:1.63. As­so­cia­tive—self-per­son­al­ized and di­vinely fra­ter­nal De­ity.

0:1.74. Cre­ative—self-dis­tribu­tive and di­vinely re­vealed De­ity.

0:1.85. Evo­lu­tional—self-ex­pan­sive and crea­ture-iden­ti­fied De­ity.

0:1.96. Su­preme—self-ex­pe­ri­en­tial and crea­ture-Cre­ator-uni­fy­ing De­ity. De­ity func­tion­ing on the first crea­ture-iden­ti­fi­ca­tional level as time-space over­con­trollers of the grand uni­verse, some­times des­ig­nated the Su­prem­acy of De­ity.

0:1.107. Ul­ti­mate—self-pro­jected and time-space-tran­scend­ing De­ity. De­ity om­nipo­tent, om­ni­scient, and om­ni­pres­ent. De­ity func­tion­ing on the sec­ond level of uni­fy­ing di­vin­ity ex­pres­sion as ef­fec­tive over­con­trollers and ab­so­nite up­hold­ers of the mas­ter uni­verse. As com­pared with the min­istry of the De­i­ties to the grand uni­verse, this ab­so­nite func­tion in the mas­ter uni­verse is tan­ta­mount to uni­ver­sal over­con­trol and super­sus­te­nance, some­times called the Ul­ti­macy of De­ity.

16:1.1The Con­joint Cre­ator, the In­fi­nite Spirit, is nec­es­sary to the com­ple­tion of the tri­une per­son­al­iza­tion of un­di­vided De­ity. This three­fold De­ity per­son­al­iza­tion is in­her­ently sev­en­fold in pos­si­bil­ity of in­di­vid­ual and as­so­cia­tive ex­pres­sion; hence the sub­se­quent plan to cre­ate uni­verses in­hab­ited by in­tel­li­gent and po­ten­tially spir­i­tual be­ings, duly ex­pres­sive of the Fa­ther, Son, and Spirit, made the per­son­al­iza­tion of the Seven Mas­ter Spir­its in­es­cap­able. We have come to speak of the three­fold per­son­al­iza­tion of De­ity as the ab­so­lute in­evitabil­ity, while we have come to look upon the ap­pear­ance of the Seven Mas­ter Spir­its as the sub­ab­so­lute in­evitabil­ity.

16:1.2While the Seven Mas­ter Spir­its are hardly ex­pres­sive of three­fold De­ity, they are the eter­nal por­trayal of sev­en­fold De­ity, the ac­tive and as­so­cia­tive func­tions of the three ever-ex­is­tent per­sons of De­ity. By and in and through these Seven Spir­its, the Uni­ver­sal Fa­ther, the Eter­nal Son, or the In­fi­nite Spirit, or any dual as­so­ci­a­tion, is able to func­tion as such. When the Fa­ther, the Son, and the Spirit act to­gether, they can and do func­tion through Mas­ter Spirit Num­ber Seven, but not as the Trin­ity. The Mas­ter Spir­its singly and col­lec­tively rep­re­sent any and all pos­si­ble De­ity func­tions, sin­gle and sev­eral, but not col­lec­tive, not the Trin­ity. Mas­ter Spirit Num­ber Seven is per­son­ally non­func­tional with re­gard to the Par­a­dise Trin­ity, and that is just why he can func­tion per­son­ally for the Su­preme Be­ing.

11:3.1On up­per Par­a­dise there are three grand spheres of ac­tiv­ity, the De­ity pres­ence, the Most Holy Sphere, and the Holy Area. The vast re­gion im­me­di­ately sur­round­ing the pres­ence of the De­i­ties is set aside as the Most Holy Sphere and is re­served for the func­tions of wor­ship, trin­i­ti­za­tion, and high spir­i­tual at­tain­ment. There are no ma­te­rial struc­tures nor purely in­tel­lec­tual cre­ations in this zone; they could not ex­ist there. It is use­less for me to un­der­take to por­tray to the hu­man mind the di­vine na­ture and the beau­teous grandeur of the Most Holy Sphere of Par­a­dise. This realm is wholly spir­i­tual, and you are al­most wholly ma­te­rial. A purely spir­i­tual re­al­ity is, to a purely ma­te­rial be­ing, ap­par­ently nonex­is­tent.

56:9.7Spir­i­tual per­son­al­ity is ab­so­lute only on Par­a­dise, and the con­cept of the Ab­so­lute is un­qual­i­fied only in in­fin­ity. De­ity pres­ence is ab­so­lute only on Par­a­dise, and the rev­e­la­tion of God must al­ways be par­tial, rel­a­tive, and pro­gres­sive un­til his power be­comes ex­pe­ri­en­tially in­fi­nite in the space po­tency of the Un­qual­i­fied Ab­so­lute, while his per­son­al­ity man­i­fes­ta­tion be­comes ex­pe­ri­en­tially in­fi­nite in the man­i­fest pres­ence of the De­ity Ab­so­lute, and while these two po­ten­tials of in­fin­ity be­come re­al­ity-uni­fied in the Uni­ver­sal Ab­so­lute.

• personalizable as God, characterized by unity and divinity

0:1.2DE­ITY is per­son­al­iz­able as God, is preper­sonal and super­per­sonal in ways not al­to­gether com­pre­hen­si­ble by man. De­ity is char­ac­ter­ized by the qual­ity of unity—ac­tual or po­ten­tial—on all super­ma­te­rial lev­els of re­al­ity; and this uni­fy­ing qual­ity is best com­pre­hended by crea­tures as di­vin­ity.

• personalizable as God, characterized by unity and divinity
• source of all that is divine

0:1.15De­ity is the source of all that which is di­vine. De­ity is char­ac­ter­is­ti­cally and in­vari­ably di­vine, but all that which is di­vine is not nec­es­sar­ily De­ity, though it will be co-or­di­nated with De­ity and will tend to­wards some phase of unity with De­ity—spir­i­tual, mindal, or per­sonal.

• personalizable as God, characterized by unity and divinity

0:1.16DI­VIN­ITY is the char­ac­ter­is­tic, uni­fy­ing, and co-or­di­nat­ing qual­ity of De­ity.

• may or may not refer to divinity personalities

0:2.10The term God al­ways de­notes per­son­al­ity. De­ity may, or may not, re­fer to di­vin­ity per­son­al­i­ties.

• always one in human experience

34:6.2Al­though Di­vin­ity may be plu­ral in man­i­fes­ta­tion, in hu­man ex­pe­ri­ence De­ity is sin­gu­lar, al­ways one. Nei­ther is spir­i­tual min­istry plu­ral in hu­man ex­pe­ri­ence. Re­gard­less of plu­ral­ity of ori­gin, all spirit in­flu­ences are one in func­tion. In­deed they are one, be­ing the spirit min­istry of God the Sev­en­fold in and to the crea­tures of the grand uni­verse; and as crea­tures grow in ap­pre­ci­a­tion of, and re­cep­tiv­ity for, this uni­fy­ing min­istry of the spirit, it be­comes in their ex­pe­ri­ence the min­istry of God the Su­preme.

56:5.1The one­ness, the in­di­vis­i­bil­ity, of Par­a­dise De­ity is ex­is­ten­tial and ab­so­lute. There are three eter­nal per­son­al­iza­tions of De­ity—the Uni­ver­sal Fa­ther, the Eter­nal Son, and the In­fi­nite Spirit—but in the Par­a­dise Trin­ity they are ac­tu­ally one De­ity, un­di­vided and in­di­vis­i­ble.

56:5.2From the orig­i­nal Par­a­dise-Ha­vona level of ex­is­ten­tial re­al­ity, two sub­ab­so­lute lev­els have dif­fer­en­ti­ated, and thereon have the Fa­ther, Son, and Spirit en­gaged in the cre­ation of nu­mer­ous per­sonal as­so­ciates and sub­or­di­nates. And while it is in­ap­pro­pri­ate in this con­nec­tion to un­der­take the con­sid­er­a­tion of ab­so­nite de­ity uni­fi­ca­tion on tran­scen­den­tal lev­els of ul­ti­macy, it is fea­si­ble to look at some fea­tures of the uni­fy­ing func­tion of the var­i­ous De­ity per­son­al­iza­tions in whom di­vin­ity is func­tion­ally man­i­fest to the di­verse sec­tors of cre­ation and to the dif­fer­ent or­ders of in­tel­li­gent be­ings.

56:5.3The pres­ent func­tion­ing of di­vin­ity in the super­uni­verses is ac­tively man­i­fest in the op­er­a­tions of the Su­preme Cre­ators—the lo­cal uni­verse Cre­ator Sons and Spir­its, the super­uni­verse An­cients of Days, and the Seven Mas­ter Spir­its of Par­a­dise. These be­ings con­sti­tute the first three lev­els of God the Sev­en­fold lead­ing in­ward to the Uni­ver­sal Fa­ther, and this en­tire do­main of God the Sev­en­fold is co-or­di­nat­ing on the first level of ex­pe­ri­en­tial de­ity in the evolv­ing Su­preme Be­ing.

56:5.4On Par­a­dise and in the cen­tral uni­verse, De­ity unity is a fact of ex­is­tence. Through­out the evolv­ing uni­verses of time and space, De­ity unity is an achieve­ment.

• Supreme is maximum of Deity that creatures can understand

56:6.3The ma­te­rial-minded crea­tures of the evo­lu­tion­ary worlds of the seven super­uni­verses can com­pre­hend De­ity unity only as it is evolv­ing in this power-per­son­al­ity syn­the­sis of the Su­preme Be­ing. On any level of ex­is­tence God can­not ex­ceed the con­cep­tual ca­pac­ity of the be­ings who live on such a level. Mor­tal man must, through the rec­og­ni­tion of truth, the ap­pre­ci­a­tion of beauty, and the wor­ship of good­ness, evolve the rec­og­ni­tion of a God of love and then pro­gress through as­cend­ing de­ity lev­els to the com­pre­hen­sion of the Su­preme. De­ity, hav­ing been thus grasped as uni­fied in power, can then be per­son­al­ized in spirit to crea­ture un­der­stand­ing and at­tain­ment.

• Supreme is maximum of Deity that creatures can understand

56:8.1The Su­preme Be­ing has a three­fold func­tion in the ex­pe­ri­ence of mor­tal man: First, he is the uni­fier of time-space di­vin­ity, God the Sev­en­fold; sec­ond, he is the max­i­mum of De­ity which fi­nite crea­tures can ac­tu­ally com­pre­hend; third, he is mor­tal man’s only av­enue of ap­proach to the tran­scen­den­tal ex­pe­ri­ence of con­sort­ing with ab­so­nite mind, eter­nal spirit, and Par­a­dise per­son­al­ity.

• truth, beauty, and goodness are revelation of

56:10.2Through­out this glo­ri­ous age the chief pur­suit of the ever-ad­vanc­ing mor­tals is the quest for a bet­ter un­der­stand­ing and a fuller re­al­iza­tion of the com­pre­hen­si­ble el­e­ments of De­ity—truth, beauty, and good­ness. This rep­re­sents man’s ef­fort to dis­cern God in mind, mat­ter, and spirit. And as the mor­tal pur­sues this quest, he finds him­self in­creas­ingly ab­sorbed in the ex­pe­ri­en­tial study of phi­los­o­phy, cos­mol­ogy, and di­vin­ity.

• truth, beauty, and goodness are revelation of

56:10.9The worlds set­tled in light and life are so fully con­cerned with the com­pre­hen­sion of truth, beauty, and good­ness be­cause these qual­ity val­ues em­brace the rev­e­la­tion of De­ity to the realms of time and space. The mean­ings of eter­nal truth make a com­bined ap­peal to the in­tel­lec­tual and spir­i­tual na­tures of mor­tal man. Uni­ver­sal beauty em­braces the har­mo­nious re­la­tions and rhythms of the cos­mic cre­ation; this is more dis­tinctly the in­tel­lec­tual ap­peal and leads to­wards uni­fied and syn­chronous com­pre­hen­sion of the ma­te­rial uni­verse. Di­vine good­ness rep­re­sents the rev­e­la­tion of in­fi­nite val­ues to the fi­nite mind, therein to be per­ceived and el­e­vated to the very thresh­old of the spir­i­tual level of hu­man com­pre­hen­sion.

• embraces energy facts as well as spirit values

103:7.3But as as­cend­ing man reaches in­ward and Par­adis­e­ward for the God ex­pe­ri­ence, he will like­wise be reach­ing out­ward and space­ward for an en­ergy un­der­stand­ing of the ma­te­rial cos­mos. The pro­gres­sion of sci­ence is not lim­ited to the ter­res­trial life of man; his uni­verse and super­uni­verse as­cen­sion ex­pe­ri­ence will to no small de­gree be the study of en­ergy trans­mu­ta­tion and ma­te­rial meta­mor­pho­sis. God is spirit, but De­ity is unity, and the unity of De­ity not only em­braces the spir­i­tual val­ues of the Uni­ver­sal Fa­ther and the Eter­nal Son but is also cog­nizant of the en­ergy facts of the Uni­ver­sal Con­trol­ler and the Isle of Par­a­dise, while these two phases of uni­ver­sal re­al­ity are per­fectly cor­re­lated in the mind re­la­tion­ships of the Con­joint Ac­tor and uni­fied on the fi­nite level in the emerg­ing De­ity of the Su­preme Be­ing.

• creature-realized in Adjuster fusion

117:3.9De­ity is unity, ex­is­ten­tial in the Trin­ity, ex­pe­ri­en­tial in the Su­preme, and, in mor­tals, crea­ture-re­al­ized in Ad­juster fu­sion. The pres­ence of the Thought Ad­justers in mor­tal man re­veals the es­sen­tial unity of the uni­verse, for man, the low­est pos­si­ble type of uni­verse per­son­al­ity, con­tains within him­self an ac­tual frag­ment of the high­est and eter­nal re­al­ity, even the orig­i­nal Fa­ther of all per­son­al­i­ties.

• natures of Father, Son, Spirit, Supreme, Sevenfold, Ultimate, and Absolute

118:0.1Con­cern­ing the sev­eral na­tures of De­ity, it may be said:

118:0.21. The Fa­ther is self-ex­is­tent self.

118:0.32. The Son is co­ex­is­tent self.

118:0.43. The Spirit is con­joint-ex­is­tent self.

118:0.54. The Su­preme is evo­lu­tion­ary-ex­pe­ri­en­tial self.

118:0.65. The Sev­en­fold is self-dis­tribu­tive di­vin­ity.

118:0.76. The Ul­ti­mate is tran­scen­den­tal-ex­pe­ri­en­tial self.

118:0.87. The Ab­so­lute is ex­is­ten­tial-ex­pe­ri­en­tial self.

• is unity, totality of function, in Trinity

0:7.1The De­ity mech­a­nism of the mas­ter uni­verse is two­fold as con­cerns eter­nity re­la­tion­ships. God the Fa­ther, God the Son, and God the Spirit are eter­nal—are ex­is­ten­tial be­ings—while God the Su­preme, God the Ul­ti­mate, and God the Ab­so­lute are ac­tu­al­iz­ing De­ity per­son­al­i­ties of the post-Ha­vona epochs in the time-space and the time-space-tran­scended spheres of mas­ter uni­verse evo­lu­tion­ary ex­pan­sion. These ac­tu­al­iz­ing De­ity per­son­al­i­ties are fu­ture eter­nals from the time when, and as, they power-per­son­al­ize in the grow­ing uni­verses by the tech­nique of the ex­pe­ri­en­tial ac­tu­al­iza­tion of the as­so­cia­tive-cre­ative po­ten­tials of the eter­nal Par­a­dise De­i­ties.

0:7.2De­ity is, there­fore, dual in pres­ence:

0:7.31. Ex­is­ten­tial—be­ings of eter­nal ex­is­tence, past, pres­ent, and fu­ture.

0:7.42. Ex­pe­ri­en­tial—be­ings ac­tu­al­iz­ing in the post-Ha­vona pres­ent but of un­end­ing ex­is­tence through­out all fu­ture eter­nity.

0:7.5The Fa­ther, Son, and Spirit are ex­is­ten­tial—ex­is­ten­tial in ac­tu­al­ity (though all po­ten­tials are sup­pos­edly ex­pe­ri­en­tial). The Su­preme and the Ul­ti­mate are wholly ex­pe­ri­en­tial. The De­ity Ab­so­lute is ex­pe­ri­en­tial in ac­tu­al­iza­tion but ex­is­ten­tial in po­ten­tial­ity. The essence of De­ity is eter­nal, but only the three orig­i­nal per­sons of De­ity are un­qual­i­fiedly eter­nal. All other De­ity per­son­al­i­ties have an ori­gin, but they are eter­nal in des­tiny.

0:7.6Hav­ing achieved ex­is­ten­tial De­ity ex­pres­sion of him­self in the Son and the Spirit, the Fa­ther is now achiev­ing ex­pe­ri­en­tial ex­pres­sion on hith­erto im­per­sonal and un­re­vealed de­ity lev­els as God the Su­preme, God the Ul­ti­mate, and God the Ab­so­lute; but these ex­pe­ri­en­tial De­i­ties are not now fully ex­is­tent; they are in pro­cess of ac­tu­al­iza­tion.

• 3 persons of Deity are Universal Father, Eternal Son, and Infinite Spirit
• Father loves men; Son serves men; Spirit inspires them to find Father

3:6.8God the Fa­ther loves men; God the Son serves men; God the Spirit in­spires the chil­dren of the uni­verse to the ever-as­cend­ing ad­ven­ture of find­ing God the Fa­ther by the ways or­dained by God the Sons through the min­istry of the grace of God the Spirit.

10:3.1Not­with­stand­ing there is only one De­ity, there are three pos­i­tive and di­vine per­son­al­iza­tions of De­ity. Re­gard­ing the en­dow­ment of man with the di­vine Ad­justers, the Fa­ther said: “Let us make mor­tal man in our own im­age.” Re­peat­edly through­out the Uran­tian writ­ings there oc­curs this ref­er­ence to the acts and do­ings of plu­ral De­ity, clearly show­ing rec­og­ni­tion of the ex­is­tence and work­ing of the three Sources and Cen­ters.

10:3.2We are taught that the Son and the Spirit sus­tain the same and equal re­la­tions to the Fa­ther in the Trin­ity as­so­ci­a­tion. In eter­nity and as De­i­ties they un­doubt­edly do, but in time and as per­son­al­i­ties they cer­tainly dis­close re­la­tion­ships of a very di­verse na­ture. Look­ing from Par­a­dise out on the uni­verses, these re­la­tion­ships do seem to be very sim­i­lar, but when viewed from the do­mains of space, they ap­pear to be quite dif­fer­ent.

10:3.3The di­vine Sons are in­deed the “Word of God,” but the chil­dren of the Spirit are truly the “Act of God.” God speaks through the Son and, with the Son, acts through the In­fi­nite Spirit, while in all uni­verse ac­tiv­i­ties the Son and the Spirit are ex­qui­sitely fra­ter­nal, work­ing as two equal broth­ers with ad­mi­ra­tion and love for an hon­ored and di­vinely re­spected com­mon Fa­ther.

10:3.4The Fa­ther, Son, and Spirit are cer­tainly equal in na­ture, co-or­di­nate in be­ing, but there are un­mis­tak­able dif­fer­ences in their uni­verse per­for­mances, and when act­ing alone, each per­son of De­ity is ap­par­ently lim­ited in ab­so­lute­ness.

10:3.5The Uni­ver­sal Fa­ther, prior to his self-willed di­vest­ment of the per­son­al­ity, pow­ers, and at­tri­butes which con­sti­tute the Son and the Spirit, seems to have been (phil­o­soph­i­cally con­sid­ered) an un­qual­i­fied, ab­so­lute, and in­fi­nite De­ity. But such a the­o­ret­i­cal First Source and Cen­ter with­out a Son could not in any sense of the word be con­sid­ered the Uni­ver­sal Fa­ther; fa­ther­hood is not real with­out son­ship. Fur­ther­more, the Fa­ther, to have been ab­so­lute in a to­tal sense, must have ex­isted at some eter­nally dis­tant mo­ment alone. But he never had such a soli­tary ex­is­tence; the Son and the Spirit are both co­eter­nal with the Fa­ther. The First Source and Cen­ter has al­ways been, and will for­ever be, the eter­nal Fa­ther of the Orig­i­nal Son and, with the Son, the eter­nal pro­gen­i­tor of the In­fi­nite Spirit.

10:3.6We ob­serve that the Fa­ther has di­vested him­self of all di­rect man­i­fes­ta­tions of ab­so­lute­ness ex­cept ab­so­lute fa­ther­hood and ab­so­lute vo­li­tion. We do not know whether vo­li­tion is an in­alien­able at­tri­bute of the Fa­ther; we can only ob­serve that he did not di­vest him­self of vo­li­tion. Such in­fin­ity of will must have been eter­nally in­her­ent in the First Source and Cen­ter.

• is unity, totality of function, in Trinity

10:3.7In be­stow­ing ab­so­lute­ness of per­son­al­ity upon the Eter­nal Son, the Uni­ver­sal Fa­ther es­capes from the fet­ters of per­son­al­ity ab­so­lutism, but in so do­ing he takes a step which makes it for­ever im­pos­si­ble for him to act alone as the per­son­al­ity-ab­so­lute. And with the fi­nal per­son­al­iza­tion of co­ex­is­tent De­ity—the Con­joint Ac­tor—there en­sues the crit­i­cal trini­tar­ian in­ter­de­pen­dence of the three di­vine per­son­al­i­ties with re­gard to the to­tal­ity of De­ity func­tion in ab­so­lute.

• is unity, totality of function, in Trinity

10:3.8God is the Fa­ther-Ab­so­lute of all per­son­al­i­ties in the uni­verse of uni­verses. The Fa­ther is per­son­ally ab­so­lute in lib­erty of ac­tion, but in the uni­verses of time and space, made, in the mak­ing, and yet to be made, the Fa­ther is not dis­cernibly ab­so­lute as to­tal De­ity ex­cept in the Par­a­dise Trin­ity.

10:3.9The First Source and Cen­ter func­tions out­side of Ha­vona in the phe­nom­e­nal uni­verses as fol­lows:

10:3.101. As cre­ator, through the Cre­ator Sons, his grand­sons.

10:3.112. As con­trol­ler, through the grav­ity cen­ter of Par­a­dise.

10:3.123. As spirit, through the Eter­nal Son.

10:3.134. As mind, through the Con­joint Cre­ator.

10:3.145. As a Fa­ther, he main­tains pa­ren­tal con­tact with all crea­tures through his per­son­al­ity cir­cuit.

10:3.156. As a per­son, he acts di­rectly through­out cre­ation by his ex­clu­sive frag­ments—in mor­tal man by the Thought Ad­justers.

• is unity, totality of function, in Trinity

10:3.167. As to­tal De­ity, he func­tions only in the Par­a­dise Trin­ity.

10:3.17All these re­lin­quish­ments and del­e­ga­tions of ju­ris­dic­tion by the Uni­ver­sal Fa­ther are wholly vol­un­tary and self-im­posed. The all-pow­er­ful Fa­ther pur­pose­fully as­sumes these lim­i­ta­tions of uni­verse au­thor­ity.

10:3.18The Eter­nal Son seems to func­tion as one with the Fa­ther in all spir­i­tual re­spects ex­cept in the be­stowals of the God frag­ments and in other preper­sonal ac­tiv­i­ties. Nei­ther is the Son closely iden­ti­fied with the in­tel­lec­tual ac­tiv­i­ties of ma­te­rial crea­tures nor with the en­ergy ac­tiv­i­ties of the ma­te­rial uni­verses. As ab­so­lute the Son func­tions as a per­son and only in the do­main of the spir­i­tual uni­verse.

10:3.19The In­fi­nite Spirit is amaz­ingly uni­ver­sal and un­be­liev­ably ver­sa­tile in all his op­er­a­tions. He per­forms in the spheres of mind, mat­ter, and spirit. The Con­joint Ac­tor rep­re­sents the Fa­ther-Son as­so­ci­a­tion, but he also func­tions as him­self. He is not di­rectly con­cerned with phys­i­cal grav­ity, with spir­i­tual grav­ity, or with the per­son­al­ity cir­cuit, but he more or less par­tic­i­pates in all other uni­verse ac­tiv­i­ties. While ap­par­ently de­pen­dent on three ex­is­ten­tial and ab­so­lute grav­ity con­trols, the In­fi­nite Spirit ap­pears to ex­er­cise three super­con­trols. This three­fold en­dow­ment is em­ployed in many ways to tran­scend and seem­ingly to neu­tral­ize even the man­i­fes­ta­tions of pri­mary forces and en­er­gies, right up to the super­ul­ti­mate bor­ders of ab­so­lute­ness. In cer­tain sit­u­a­tions these super­con­trols ab­so­lutely tran­scend even the pri­mal man­i­fes­ta­tions of cos­mic re­al­ity.

• total potential in Deity Absolute

10:8.4While no sin­gle per­son of the Par­a­dise De­i­ties ac­tu­ally fills all De­ity po­ten­tial, col­lec­tively all three do. Three in­fi­nite per­sons seem to be the min­i­mum num­ber of be­ings re­quired to ac­ti­vate the preper­sonal and ex­is­ten­tial po­ten­tial of to­tal De­ity—the De­ity Ab­so­lute.

• spirit presence influenced by loyalty of creatures

13:4.3From these seven spe­cial spheres the Mas­ter Spir­its op­er­ate to equal­ize and sta­bi­lize the cos­mic-mind cir­cuits of the grand uni­verse. They also have to do with the dif­fer­en­tial spir­i­tual at­ti­tude and pres­ence of the De­i­ties through­out the grand uni­verse. Phys­i­cal re­ac­tions are uni­form, un­vary­ing, and al­ways in­stan­ta­neous and au­to­matic. But ex­pe­ri­en­tial spir­i­tual pres­ence is in ac­cor­dance with the un­der­ly­ing con­di­tions or states of spir­i­tual re­cep­tiv­ity in­her­ent in the in­di­vid­ual minds of the realms.

13:4.4Phys­i­cal au­thor­ity, pres­ence, and func­tion are un­vary­ing in all the uni­verses, small or great. The dif­fer­ing fac­tor in spir­i­tual pres­ence, or re­ac­tion, is the fluc­tu­at­ing dif­fer­en­tial in its rec­og­ni­tion and re­cep­tion by will crea­tures. Whereas the spir­i­tual pres­ence of ab­so­lute and ex­is­ten­tial De­ity is in no man­ner what­ever in­flu­enced by at­ti­tudes of loy­alty or dis­loy­alty on the part of cre­ated be­ings, at the same time it is true that the func­tion­ing pres­ence of sub­ab­so­lute and ex­pe­ri­en­tial De­ity is def­i­nitely and di­rectly in­flu­enced by the de­ci­sions, choices, and will-at­ti­tudes of such fi­nite crea­ture be­ings—by the loy­alty and de­vo­tion of the in­di­vid­ual be­ing, planet, sys­tem, con­stel­la­tion, or uni­verse. But this spir­i­tual pres­ence of di­vin­ity is not whim­si­cal nor ar­bi­trary; its ex­pe­ri­en­tial vari­ance is in­her­ent in the free­will en­dow­ment of per­sonal crea­tures.

13:4.5The de­ter­miner of the dif­fer­en­tial of spir­i­tual pres­ence ex­ists in your own hearts and minds and con­sists in the man­ner of your own choos­ing, in the de­ci­sions of your minds, and in the de­ter­mi­na­tion of your own wills. This dif­fer­en­tial is in­her­ent in the free­will re­ac­tions of in­tel­li­gent per­sonal be­ings, be­ings whom the Uni­ver­sal Fa­ther has or­dained shall ex­er­cise this lib­erty of choos­ing. And the De­i­ties are ever true to the ebb and flow of their spir­its in meet­ing and sat­is­fy­ing the con­di­tions and de­mands of this dif­fer­en­tial of crea­ture choice, now be­stow­ing more of their pres­ence in re­sponse to a sin­cere de­sire for the same and again with­draw­ing them­selves from the scene as their crea­tures de­cide ad­versely in the ex­er­cise of their di­vinely be­stowed free­dom of choice. And thus does the spirit of di­vin­ity be­come humbly obe­di­ent to the choos­ing of the crea­tures of the realms.

• task of Havona pilgrims is spiritual and personality recognition of

26:7.5The as­cender’s com­pan­ions of the tran­sit trio are not re­quired to en­able him to lo­cate the ge­o­graphic pres­ence of the spir­i­tual lu­mi­nos­ity of the Trin­ity, rather to af­ford all pos­si­ble as­sis­tance to a pil­grim in his dif­fi­cult task of rec­og­niz­ing, dis­cern­ing, and com­pre­hend­ing the In­fi­nite Spirit suf­fi­ciently to con­sti­tute per­son­al­ity rec­og­ni­tion. Any as­cen­dant pil­grim on Par­a­dise can dis­cern the ge­o­graphic or lo­ca­tional pres­ence of the Trin­ity, the great ma­jor­ity are able to con­tact the in­tel­lec­tual re­al­ity of the De­i­ties, es­pe­cially the Third Per­son, but not all can rec­og­nize or even par­tially com­pre­hend the re­al­ity of the spir­i­tual pres­ence of the Fa­ther and the Son. Still more dif­fi­cult is even the min­i­mum spir­i­tual com­pre­hen­sion of the Uni­ver­sal Fa­ther.

• master circuits derive from personality presences of

34:4.5The Cre­ator Sons are en­dowed with a spirit of uni­verse pres­ence in many ways anal­o­gous to that of the Seven Mas­ter Spir­its of Par­a­dise. This is the Spirit of Truth which is poured out upon a world by a be­stowal Son af­ter he re­ceives spir­i­tual ti­tle to such a sphere. This be­stowed Com­forter is the spir­i­tual force which ever draws all truth seek­ers to­wards Him who is the per­son­i­fi­ca­tion of truth in the lo­cal uni­verse. This spirit is an in­her­ent en­dow­ment of the Cre­ator Son, emerg­ing from his di­vine na­ture just as the mas­ter cir­cuits of the grand uni­verse are de­rived from the per­son­al­ity pres­ences of the Par­a­dise De­i­ties.

• 3 persons of Deity are Universal Father, Eternal Son, and Infinite Spirit

56:7.3The Uni­ver­sal Fa­ther, the Eter­nal Son, and the In­fi­nite Spirit are ex­is­ten­tial de­ity man­i­fes­ta­tions to in­tel­li­gent crea­tures and are not, there­fore, sim­i­larly ex­panded in per­son­al­ity re­la­tions with the mind and spirit crea­tures of all cre­ation.

• matter is time-space shadow of Paradise energy-shining of

56:10.18Phys­i­cal mat­ter is the time-space shadow of the Par­a­dise en­ergy-shin­ing of the ab­so­lute De­i­ties. Truth mean­ings are the mor­tal-in­tel­lect reper­cus­sions of the eter­nal word of De­ity—the time-space com­pre­hen­sion of su­preme con­cepts. The good­ness val­ues of di­vin­ity are the mer­ci­ful min­istries of the spirit per­son­al­i­ties of the Uni­ver­sal, the Eter­nal, and the In­fi­nite to the time-space fi­nite crea­tures of the evo­lu­tion­ary spheres.

• transcend time and space

130:7.4Time is the stream of flow­ing tem­po­ral events per­ceived by crea­ture con­scious­ness. Time is a name given to the suc­ces­sion-ar­range­ment whereby events are rec­og­nized and seg­re­gated. The uni­verse of space is a time-re­lated phe­nom­e­non as it is viewed from any in­te­rior po­si­tion out­side of the fixed abode of Par­a­dise. The mo­tion of time is only re­vealed in re­la­tion to some­thing which does not move in space as a time phe­nom­e­non. In the uni­verse of uni­verses Par­a­dise and its De­i­ties tran­scend both time and space. On the in­hab­ited worlds, hu­man per­son­al­ity (in­dwelt and ori­ented by the Par­a­dise Fa­ther’s spirit) is the only phys­i­cally re­lated re­al­ity which can tran­scend the ma­te­rial se­quence of tem­po­ral events.

• God the Supreme, God the Ultimate, and possibly God the Absolute

0:9.4The first three and past-eter­nal De­i­ties of Par­a­dise—the Uni­ver­sal Fa­ther, the Eter­nal Son, and the In­fi­nite Spirit—are, in the eter­nal fu­ture, to be per­son­al­ity-com­ple­mented by the ex­pe­ri­en­tial ac­tu­al­iza­tion of as­so­ciate evo­lu­tion­ary De­i­ties—God the Su­preme, God the Ul­ti­mate, and pos­si­bly God the Ab­so­lute.

• 1st and 2nd experiential Trinities are derived Deities

0:12.3The first and sec­ond ex­pe­ri­en­tial Trin­i­ties, the post-Ha­vona Trin­i­ties, can­not be in­fi­nite be­cause they em­brace de­rived De­i­ties, De­i­ties evolved by the ex­pe­ri­en­tial ac­tu­al­iza­tion of re­al­i­ties cre­ated or even­tu­ated by the ex­is­ten­tial Par­a­dise Trin­ity. In­fin­ity of di­vin­ity is be­ing ever en­riched, if not en­larged, by fin­ity and ab­sonity of crea­ture and Cre­ator ex­pe­ri­ence.

• overcontrol by experiential Deities causes phenomena to be unpredictable

15:8.9The far­ther out we go, the more cer­tainly we en­counter those vari­a­tional and un­pre­dictable phe­nom­ena which are so unerringly char­ac­ter­is­tic of the un­fath­omable pres­ence-per­for­mances of the Ab­so­lutes and the ex­pe­ri­en­tial De­i­ties. And these phe­nom­ena must be in­dica­tive of some uni­ver­sal over­con­trol of all things.

56:6.1When the three eter­nal per­sons of De­ity func­tion as un­di­vided De­ity in the Par­a­dise Trin­ity, they achieve per­fect unity; like­wise, when they cre­ate, ei­ther as­so­cia­tively or sev­er­ally, their Par­a­dise progeny ex­hibit the char­ac­ter­is­tic unity of di­vin­ity. And this di­vin­ity of pur­pose man­i­fested by the Su­preme Cre­ators and Rulers of the time-space do­mains even­tu­ates in the uni­fy­ing power po­ten­tial of the sov­er­eignty of ex­pe­ri­en­tial su­prem­acy which, in the pres­ence of the im­per­sonal en­ergy unity of the uni­verse, con­sti­tutes a re­al­ity ten­sion that can be re­solved only through ad­e­quate uni­fi­ca­tion with the ex­pe­ri­en­tial per­son­al­ity re­al­i­ties of ex­pe­ri­en­tial De­ity.

56:6.2The per­son­al­ity re­al­i­ties of the Su­preme Be­ing come forth from the Par­a­dise De­i­ties and on the pi­lot world of the outer Ha­vona cir­cuit unify with the power pre­rog­a­tives of the Al­mighty Su­preme com­ing up from the Cre­ator di­vini­ties of the grand uni­verse. God the Su­preme as a per­son ex­isted in Ha­vona be­fore the cre­ation of the seven super­uni­verses, but he func­tioned only on spir­i­tual lev­els. The evo­lu­tion of the Al­mighty power of Su­prem­acy by di­verse di­vin­ity syn­the­sis in the evolv­ing uni­verses even­tu­ated in a new power pres­ence of De­ity which co-or­di­nated with the spir­i­tual per­son of the Su­preme in Ha­vona by means of the Su­preme Mind, which con­comi­tantly trans­lated from the po­ten­tial res­i­dent in the in­fi­nite mind of the In­fi­nite Spirit to the ac­tive func­tional mind of the Su­preme Be­ing.

56:6.4While as­cend­ing mor­tals achieve power com­pre­hen­sion of the Al­mighty on the cap­i­tals of the super­uni­verses and per­son­al­ity com­pre­hen­sion of the Su­preme on the outer cir­cuits of Ha­vona, they do not ac­tu­ally find the Su­preme Be­ing as they are des­tined to find the Par­a­dise De­i­ties. Even the fi­nal­i­ters, sixth-stage spir­its, have not found the Su­preme Be­ing, nor are they likely to un­til they have achieved sev­enth-stage-spirit sta­tus, and un­til the Su­preme has be­come ac­tu­ally func­tional in the ac­tiv­i­ties of the fu­ture outer uni­verses.

56:6.5But when as­cend­ers find the Uni­ver­sal Fa­ther as the sev­enth level of God the Sev­en­fold, they have at­tained the per­son­al­ity of the First Per­son of all de­ity lev­els of per­sonal re­la­tion­ships with uni­verse crea­tures.

• evolution enlarges revelations of

56:7.1The steady prog­ress of evo­lu­tion in the time-space uni­verses is ac­com­pa­nied by ever-en­larg­ing rev­e­la­tions of De­ity to all in­tel­li­gent crea­tures. The at­tain­ment of the height of evo­lu­tion­ary prog­ress on a world, in a sys­tem, con­stel­la­tion, uni­verse, super­uni­verse, or in the grand uni­verse sig­nal­izes cor­re­spond­ing en­large­ments of de­ity func­tion to and in these pro­gres­sive units of cre­ation. And ev­ery such lo­cal en­hance­ment of di­vin­ity re­al­iza­tion is ac­com­pa­nied by cer­tain well-de­fined reper­cus­sions of en­larged de­ity man­i­fes­ta­tion to all other sec­tors of cre­ation. Ex­tend­ing out­ward from Par­a­dise, each new do­main of re­al­ized and at­tained evo­lu­tion con­sti­tutes a new and en­larged rev­e­la­tion of ex­pe­ri­en­tial De­ity to the uni­verse of uni­verses.

• evolution enlarges revelations of

56:7.2As the com­po­nents of a lo­cal uni­verse are pro­gres­sively set­tled in light and life, God the Sev­en­fold is in­creas­ingly made man­i­fest. Time-space evo­lu­tion be­gins on a planet with the first ex­pres­sion of God the Sev­en­fold—the Cre­ator Son-Cre­ative Spirit as­so­ci­a­tion—in con­trol. With the set­tling of a sys­tem in light, this Son-Spirit li­ai­son at­tains the full­ness of func­tion; and when an en­tire con­stel­la­tion is thus set­tled, the sec­ond phase of God the Sev­en­fold be­comes more ac­tive through­out such a realm. The com­pleted ad­min­is­tra­tive evo­lu­tion of a lo­cal uni­verse is at­tended by new and more di­rect min­is­tra­tions of the super­uni­verse Mas­ter Spir­its; and at this point there also be­gins that ever-ex­pand­ing rev­e­la­tion and re­al­iza­tion of God the Su­preme which cul­mi­nates in the as­cender’s com­pre­hen­sion of the Su­preme Be­ing while pass­ing through the worlds of the sixth Ha­vona cir­cuit.

• evolution enlarges revelations of

56:7.5Each new evo­lu­tion­ary at­tain­ment within a sec­tor of cre­ation, as well as ev­ery new in­va­sion of space by di­vin­ity man­i­fes­ta­tions, is at­tended by si­mul­ta­ne­ous ex­pan­sions of De­ity func­tional-rev­e­la­tion within the then ex­ist­ing and pre­vi­ously or­ga­nized units of all cre­ation. This new in­va­sion of the ad­min­is­tra­tive work of the uni­verses and their com­po­nent units may not al­ways ap­pear to be ex­e­cuted ex­actly in ac­cor­dance with the tech­nique here­with out­lined be­cause it is the prac­tice to send forth ad­vance groups of ad­min­is­tra­tors to pre­pare the way for the sub­se­quent and suc­ces­sive eras of new ad­min­is­tra­tive over­con­trol. Even God the Ul­ti­mate fore­shad­ows his tran­scen­den­tal over­con­trol of the uni­verses dur­ing the later stages of a lo­cal uni­verse set­tled in light and life.

30:1.100V. FRAG­MENTED EN­TI­TIES OF DE­ITY. This or­der of liv­ing ex­is­tence, orig­i­nat­ing in the Uni­ver­sal Fa­ther, is best typ­i­fied by the Thought Ad­justers, though these en­ti­ties are by no means the only frag­men­ta­tions of the preper­sonal re­al­ity of the First Source and Cen­ter. The func­tions of the other-than-Ad­juster frag­ments are man­i­fold and lit­tle known. Fu­sion with an Ad­juster or other such frag­ment con­sti­tutes the crea­ture a Fa­ther-fused be­ing.

30:1.101The frag­men­ta­tions of the pre­mind spirit of the Third Source and Cen­ter, though hardly com­pa­ra­ble to the Fa­ther frag­ments, should be here re­corded. Such en­ti­ties dif­fer very greatly from Ad­justers; they do not as such dwell on Spir­it­ing­ton, nor do they as such tra­verse the mind-grav­ity cir­cuits; nei­ther do they in­dwell mor­tal crea­tures dur­ing the life in the flesh. They are not preper­sonal in the sense that the Ad­justers are, but such frag­ments of pre­mind spirit are be­stowed upon cer­tain of the sur­viv­ing mor­tals, and fu­sion there­with con­sti­tutes them Spirit-fused mor­tals in con­tradis­tinc­tion to Ad­juster-fused mor­tals.

30:1.102Still more dif­fi­cult of de­scrip­tion is the in­di­vid­u­al­ized spirit of a Cre­ator Son, union with which con­sti­tutes the crea­ture a Son-fused mor­tal. And there are still other frag­men­ta­tions of De­ity.

54:6.2In all their deal­ings with in­tel­li­gent be­ings, both the Cre­ator Son and his Par­a­dise Fa­ther are love dom­i­nated. It is im­pos­si­ble to com­pre­hend many phases of the at­ti­tude of the uni­verse rulers to­ward rebels and re­bel­lion—sin and sin­ners—un­less it be re­mem­bered that God as a Fa­ther takes prece­dence over all other phases of De­ity man­i­fes­ta­tion in all the deal­ings of di­vin­ity with hu­man­ity. It should also be re­called that the Par­a­dise Cre­ator Sons are all mercy mo­ti­vated.

56:10.16All in­sight into the re­la­tions of the parts to any given whole re­quires an un­der­stand­ing grasp of the re­la­tion of all parts to that whole; and in the uni­verse this means the re­la­tion of cre­ated parts to the Cre­ative Whole. De­ity thus be­comes the tran­scen­den­tal, even the in­fi­nite, goal of uni­ver­sal and eter­nal at­tain­ment.

6:6.2Spirit is ever con­scious, minded, and pos­sessed of var­ied phases of iden­tity. With­out mind in some phase there would be no spir­i­tual con­scious­ness in the fra­ter­nity of spirit be­ings. The equiv­a­lent of mind, the abil­ity to know and be known, is in­dige­nous to De­ity. De­ity may be per­sonal, preper­sonal, super­per­sonal, or im­per­sonal, but De­ity is never mind­less, that is, never with­out the abil­ity at least to com­mu­ni­cate with sim­i­lar en­ti­ties, be­ings, or per­son­al­i­ties.

11:9.4When re­al­ity is dif­fer­en­ti­ated into the per­sonal and the non­per­sonal (Eter­nal Son and Par­a­dise), it is hardly proper to call that which is non­per­sonal “De­ity” un­less some­how qual­i­fied. The en­ergy and ma­te­rial reper­cus­sions of the acts of De­ity could hardly be called De­ity. De­ity may cause much that is not De­ity, and Par­a­dise is not De­ity; nei­ther is it con­scious as mor­tal man could ever pos­si­bly un­der­stand such a term.

10:2.1By the tech­nique of trin­i­ti­za­tion the Fa­ther di­vests him­self of that un­qual­i­fied spirit per­son­al­ity which is the Son, but in so do­ing he con­sti­tutes him­self the Fa­ther of this very Son and thereby pos­sesses him­self of un­lim­ited ca­pac­ity to be­come the di­vine Fa­ther of all sub­se­quently cre­ated, even­tu­ated, or other per­son­al­ized types of in­tel­li­gent will crea­tures. As the ab­so­lute and un­qual­i­fied per­son­al­ity the Fa­ther can func­tion only as and with the Son, but as a per­sonal Fa­ther he con­tin­ues to be­stow per­son­al­ity upon the di­verse hosts of the dif­fer­ing lev­els of in­tel­li­gent will crea­tures, and he for­ever main­tains per­sonal re­la­tions of lov­ing as­so­ci­a­tion with this vast fam­ily of uni­verse chil­dren.

10:2.2Af­ter the Fa­ther has be­stowed upon the per­son­al­ity of his Son the full­ness of him­self, and when this act of self-be­stowal is com­plete and per­fect, of the in­fi­nite power and na­ture which are thus ex­is­tent in the Fa­ther-Son union, the eter­nal part­ners con­jointly be­stow those qual­i­ties and at­tri­butes which con­sti­tute still an­other be­ing like them­selves; and this con­joint per­son­al­ity, the In­fi­nite Spirit, com­pletes the ex­is­ten­tial per­son­al­iza­tion of De­ity.

10:2.3The Son is in­dis­pens­able to the fa­ther­hood of God. The Spirit is in­dis­pens­able to the fra­ter­nity of the Sec­ond and Third Per­sons. Three per­sons are a min­i­mum so­cial group, but this is least of all the many rea­sons for be­liev­ing in the in­evitabil­ity of the Con­joint Ac­tor.

10:2.4The First Source and Cen­ter is the in­fi­nite fa­ther-per­son­al­ity, the un­lim­ited source per­son­al­ity. The Eter­nal Son is the un­qual­i­fied per­son­al­ity-ab­so­lute, that di­vine be­ing who stands through­out all time and eter­nity as the per­fect rev­e­la­tion of the per­sonal na­ture of God. The In­fi­nite Spirit is the con­joint per­son­al­ity, the unique per­sonal con­se­quence of the ev­er­last­ing Fa­ther-Son union.

10:2.5The per­son­al­ity of the First Source and Cen­ter is the per­son­al­ity of in­fin­ity mi­nus the ab­so­lute per­son­al­ity of the Eter­nal Son. The per­son­al­ity of the Third Source and Cen­ter is the super­ad­di­tive con­se­quence of the union of the lib­er­ated Fa­ther-per­son­al­ity and the ab­so­lute Son-per­son­al­ity.

10:2.6The Uni­ver­sal Fa­ther, the Eter­nal Son, and the In­fi­nite Spirit are unique per­sons; none is a du­pli­cate; each is orig­i­nal; all are united.

10:2.7The Eter­nal Son alone ex­pe­ri­ences the full­ness of di­vine per­son­al­ity re­la­tion­ship, con­scious­ness of both son­ship with the Fa­ther and pa­ter­nity to the Spirit and of di­vine equal­ity with both Fa­ther-an­ces­tor and Spirit-as­so­ciate. The Fa­ther knows the ex­pe­ri­ence of hav­ing a Son who is his equal, but the Fa­ther knows no an­ces­tral an­tecedents. The Eter­nal Son has the ex­pe­ri­ence of son­ship, rec­og­ni­tion of per­son­al­ity an­ces­try, and at the same time the Son is con­scious of be­ing joint par­ent to the In­fi­nite Spirit. The In­fi­nite Spirit is con­scious of two­fold per­son­al­ity an­ces­try but is not pa­ren­tal to a co-or­di­nate De­ity per­son­al­ity. With the Spirit the ex­is­ten­tial cy­cle of De­ity per­son­al­iza­tion at­tains com­ple­tion; the pri­mary per­son­al­i­ties of the Third Source and Cen­ter are ex­pe­ri­en­tial and are seven in num­ber.

10:2.8I am of ori­gin in the Par­a­dise Trin­ity. I know the Trin­ity as uni­fied De­ity; I also know that the Fa­ther, Son, and Spirit ex­ist and act in their def­i­nite per­sonal ca­pac­i­ties. I pos­i­tively know that they not only act per­son­ally and col­lec­tively, but that they also co-or­di­nate their per­for­mances in var­i­ous group­ings, so that in the end they func­tion in seven dif­fer­ent sin­gu­lar and plu­ral ca­pac­i­ties. And since these seven as­so­ci­a­tions ex­haust the pos­si­bil­i­ties for such di­vin­ity com­bi­na­tion, it is in­ev­i­ta­ble that the re­al­i­ties of the uni­verse shall ap­pear in seven vari­a­tions of val­ues, mean­ings, and per­son­al­ity.

10:4.1Of all ab­so­lute as­so­ci­a­tions, the Par­a­dise Trin­ity (the first tri­unity) is unique as an ex­clu­sive as­so­ci­a­tion of per­sonal De­ity. God func­tions as God only in re­la­tion to God and to those who can know God, but as ab­so­lute De­ity only in the Par­a­dise Trin­ity and in re­la­tion to uni­verse to­tal­ity.

10:4.2Eter­nal De­ity is per­fectly uni­fied; nev­er­the­less there are three per­fectly in­di­vid­u­al­ized per­sons of De­ity. The Par­a­dise Trin­ity makes pos­si­ble the si­mul­ta­ne­ous ex­pres­sion of all the di­ver­sity of the char­ac­ter traits and in­fi­nite pow­ers of the First Source and Cen­ter and his eter­nal co-or­di­nates and of all the di­vine unity of the uni­verse func­tions of un­di­vided De­ity.

10:4.3The Trin­ity is an as­so­ci­a­tion of in­fi­nite per­sons func­tion­ing in a non­per­sonal ca­pac­ity but not in con­tra­ven­tion of per­son­al­ity. The il­lus­tra­tion is crude, but a fa­ther, son, and grand­son could form a cor­po­rate en­tity which would be non­per­sonal but nonethe­less sub­ject to their per­sonal wills.

10:4.4The Par­a­dise Trin­ity is real. It ex­ists as the De­ity union of Fa­ther, Son, and Spirit; yet the Fa­ther, the Son, or the Spirit, or any two of them, can func­tion in re­la­tion to this self­same Par­a­dise Trin­ity. The Fa­ther, Son, and Spirit can col­lab­o­rate in a non-Trin­ity man­ner, but not as three De­i­ties. As per­sons they can col­lab­o­rate as they choose, but that is not the Trin­ity.

10:4.5Ever re­mem­ber that what the In­fi­nite Spirit does is the func­tion of the Con­joint Ac­tor. Both the Fa­ther and the Son are func­tion­ing in and through and as him. But it would be fu­tile to at­tempt to elu­ci­date the Trin­ity mys­tery: three as one and in one, and one as two and act­ing for two.

10:4.6The Trin­ity is so re­lated to to­tal uni­verse af­fairs that it must be reck­oned with in our at­tempts to ex­plain the to­tal­ity of any iso­lated cos­mic event or per­son­al­ity re­la­tion­ship. The Trin­ity func­tions on all lev­els of the cos­mos, and mor­tal man is lim­ited to the fi­nite level; there­fore must man be con­tent with a fi­nite con­cept of the Trin­ity as the Trin­ity.

10:4.7As a mor­tal in the flesh you should view the Trin­ity in ac­cor­dance with your in­di­vid­ual en­light­en­ment and in har­mony with the re­ac­tions of your mind and soul. You can know very lit­tle of the ab­so­lute­ness of the Trin­ity, but as you as­cend Par­adis­e­ward, you will many times ex­pe­ri­ence as­ton­ish­ment at suc­ces­sive rev­e­la­tions and un­ex­pected dis­cov­er­ies of Trin­ity su­prem­acy and ul­ti­macy, if not of ab­so­lute­ness.

0:12.4Trin­i­ties are truths of re­la­tion­ship and facts of co-or­di­nate De­ity man­i­fes­ta­tion. Trin­ity func­tions en­com­pass De­ity re­al­i­ties, and De­ity re­al­i­ties al­ways seek re­al­iza­tion and man­i­fes­ta­tion in per­son­al­iza­tion. God the Su­preme, God the Ul­ti­mate, and even God the Ab­so­lute are there­fore di­vine in­evitabil­i­ties. These three ex­pe­ri­en­tial De­i­ties were po­ten­tial in the ex­is­ten­tial Trin­ity, the Par­a­dise Trin­ity, but their uni­verse emer­gence as per­son­al­i­ties of power is de­pen­dent in part on their own ex­pe­ri­en­tial func­tion­ing in the uni­verses of power and per­son­al­ity and in part on the ex­pe­ri­en­tial achieve­ments of the post-Ha­vona Cre­ators and Trin­i­ties.

0:8.1To atone for fin­ity of sta­tus and to com­pen­sate for crea­ture lim­i­ta­tions of con­cept, the Uni­ver­sal Fa­ther has es­tab­lished the evo­lu­tion­ary crea­ture’s sev­en­fold ap­proach to De­ity:

0:8.21. The Par­a­dise Cre­ator Sons.

0:8.32. The An­cients of Days.

0:8.43. The Seven Mas­ter Spir­its.

0:8.54. The Su­preme Be­ing.

0:8.65. God the Spirit.

0:8.76. God the Son.

0:8.87. God the Fa­ther.

10:8.3The Uni­ver­sal Fa­ther, the Eter­nal Son, and the In­fi­nite Spirit are, in a cer­tain sense, the con­stituent per­son­al­i­ties of to­tal De­ity. Their union in the Par­a­dise Trin­ity and the ab­so­lute func­tion of the Trin­ity equiv­alate to the func­tion of to­tal De­ity. And such com­ple­tion of De­ity tran­scends both the fi­nite and the ab­so­nite.

30:1.235. Un­re­vealed Trin­ity-ori­gin Be­ings.

30:1.246. Un­re­vealed De­ity-trin­i­tized Be­ings.

30:1.637. Un­re­vealed De­ity-ori­gin Be­ings.