I AM

105:1.1Ab­so­lute pri­mal cau­sa­tion in in­fin­ity the philoso­phers of the uni­verses at­trib­ute to the Uni­ver­sal Fa­ther func­tion­ing as the in­fi­nite, the eter­nal, and the ab­so­lute I AM.

105:1.2There are many el­e­ments of dan­ger at­ten­dant upon the pre­sen­ta­tion to the mor­tal in­tel­lect of this idea of an in­fi­nite I AM since this con­cept is so re­mote from hu­man ex­pe­ri­en­tial un­der­stand­ing as to in­volve se­ri­ous dis­tor­tion of mean­ings and mis­con­cep­tion of val­ues. Nev­er­the­less, the philo­sophic con­cept of the I AM does af­ford fi­nite be­ings some ba­sis for an at­tempted ap­proach to the par­tial com­pre­hen­sion of ab­so­lute ori­gins and in­fi­nite des­tinies. But in all our at­tempts to elu­ci­date the gen­e­sis and fruition of re­al­ity, let it be made clear that this con­cept of the I AM is, in all per­son­al­ity mean­ings and val­ues, syn­ony­mous with the First Per­son of De­ity, the Uni­ver­sal Fa­ther of all per­son­al­i­ties. But this pos­tu­late of the I AM is not so clearly iden­ti­fi­able in un­de­i­fied realms of uni­ver­sal re­al­ity.

105:1.3The I AM is the In­fi­nite; the I AM is also in­fin­ity. From the se­quen­tial, time view­point, all re­al­ity has its ori­gin in the in­fi­nite I AM, whose soli­tary ex­is­tence in past in­fi­nite eter­nity must be a fi­nite crea­ture’s pre­mier philo­sophic pos­tu­late. The con­cept of the I AM con­notes un­qual­i­fied in­fin­ity, the un­dif­fer­en­ti­ated re­al­ity of all that could ever be in all of an in­fi­nite eter­nity.

105:1.4As an ex­is­ten­tial con­cept the I AM is nei­ther de­i­fied nor un­de­i­fied, nei­ther ac­tual nor po­ten­tial, nei­ther per­sonal nor im­per­sonal, nei­ther static nor dy­namic. No qual­i­fi­ca­tion can be ap­plied to the In­fi­nite ex­cept to state that the I AM is. The philo­sophic pos­tu­late of the I AM is one uni­verse con­cept which is some­what more dif­fi­cult of com­pre­hen­sion than that of the Un­qual­i­fied Ab­so­lute.

105:1.5To the fi­nite mind there sim­ply must be a be­gin­ning, and though there never was a real be­gin­ning to re­al­ity, still there are cer­tain source re­la­tion­ships which re­al­ity man­i­fests to in­fin­ity. The pre­re­al­ity, pri­mor­dial, eter­nity sit­u­a­tion may be thought of some­thing like this: At some in­finitely dis­tant, hy­po­thet­i­cal, past-eter­nity mo­ment, the I AM may be con­ceived as both thing and no thing, as both cause and ef­fect, as both vo­li­tion and re­sponse. At this hy­po­thet­i­cal eter­nity mo­ment there is no dif­fer­en­ti­a­tion through­out all in­fin­ity. In­fin­ity is filled by the In­fi­nite; the In­fi­nite en­com­passes in­fin­ity. This is the hy­po­thet­i­cal static mo­ment of eter­nity; ac­tu­als are still con­tained within their po­ten­tials, and po­ten­tials have not yet ap­peared within the in­fin­ity of the I AM. But even in this con­jec­tured sit­u­a­tion we must as­sume the ex­is­tence of the pos­si­bil­ity of self-will.

105:1.6Ever re­mem­ber that man’s com­pre­hen­sion of the Uni­ver­sal Fa­ther is a per­sonal ex­pe­ri­ence. God, as your spir­i­tual Fa­ther, is com­pre­hen­si­ble to you and to all other mor­tals; but your ex­pe­ri­en­tial wor­ship­ful con­cept of the Uni­ver­sal Fa­ther must al­ways be less than your philo­sophic pos­tu­late of the in­fin­ity of the First Source and Cen­ter, the I AM. When we speak of the Fa­ther, we mean God as he is un­der­stand­able by his crea­tures both high and low, but there is much more of De­ity which is not com­pre­hen­si­ble to uni­verse crea­tures. God, your Fa­ther and my Fa­ther, is that phase of the In­fi­nite which we per­ceive in our per­son­al­i­ties as an ac­tual ex­pe­ri­en­tial re­al­ity, but the I AM ever re­mains as our hy­poth­e­sis of all that we feel is un­know­able of the First Source and Cen­ter. And even that hy­poth­e­sis prob­a­bly falls far short of the un­fath­omed in­fin­ity of orig­i­nal re­al­ity.

105:1.7The uni­verse of uni­verses, with its in­nu­mer­able host of in­hab­it­ing per­son­al­i­ties, is a vast and com­plex or­gan­ism, but the First Source and Cen­ter is in­finitely more com­plex than the uni­verses and per­son­al­i­ties which have be­come real in re­sponse to his will­ful man­dates. When you stand in awe of the mag­ni­tude of the mas­ter uni­verse, pause to con­sider that even this in­con­ceiv­able cre­ation can be no more than a par­tial rev­e­la­tion of the In­fi­nite.

105:1.8In­fin­ity is in­deed re­mote from the ex­pe­ri­ence level of mor­tal com­pre­hen­sion, but even in this age on Uran­tia your con­cepts of in­fin­ity are grow­ing, and they will con­tinue to grow through­out your end­less ca­reers stretch­ing on­ward into fu­ture eter­nity. Un­qual­i­fied in­fin­ity is mean­ing­less to the fi­nite crea­ture, but in­fin­ity is ca­pa­ble of self-lim­i­ta­tion and is sus­cep­ti­ble of re­al­ity ex­pres­sion to all lev­els of uni­verse ex­is­tences. And the face which the In­fi­nite turns to­ward all uni­verse per­son­al­i­ties is the face of a Fa­ther, the Uni­ver­sal Fa­ther of love.

106:8.22In the union of the Su­preme, Ul­ti­mate, and the com­plete Ab­so­lute, there could oc­cur the func­tional re­assem­bly of those as­pects of in­fin­ity which were orig­i­nally seg­men­tal­ized by the I AM, and which re­sulted in the ap­pear­ance of the Seven Ab­so­lutes of In­fin­ity. Though the uni­verse philoso­phers deem this to be a most re­mote prob­a­bil­ity, still, we of­ten ask this ques­tion: If the sec­ond level of the Trin­ity of Trin­i­ties could ever achieve trin­ity unity, what then would tran­spire as a con­se­quence of such de­ity unity? We do not know, but we are con­fi­dent that it would lead di­rectly to the re­al­iza­tion of the I AM as an ex­pe­ri­en­tial at­tain­able. From the stand­point of per­sonal be­ings it could mean that the un­know­able I AM had be­come ex­pe­ri­en­ci­ble as the Fa­ther-In­fi­nite. What these ab­so­lute des­tinies might mean from a non­per­sonal stand­point is an­other mat­ter and one which only eter­nity could pos­si­bly clar­ify. But as we view these re­mote even­tu­al­i­ties as per­sonal crea­tures, we de­duce that the fi­nal des­tiny of all per­son­al­i­ties is the fi­nal know­ing of the Uni­ver­sal Fa­ther of these self­same per­son­al­i­ties.

105:2.1In con­sid­er­ing the gen­e­sis of re­al­ity, ever bear in mind that all ab­so­lute re­al­ity is from eter­nity and is with­out be­gin­ning of ex­is­tence. By ab­so­lute re­al­ity we re­fer to the three ex­is­ten­tial per­sons of De­ity, the Isle of Par­a­dise, and the three Ab­so­lutes. These seven re­al­i­ties are co-or­di­nately eter­nal, not­with­stand­ing that we re­sort to time-space lan­guage in pre­sent­ing their se­quen­tial ori­gins to hu­man be­ings.

105:2.2In fol­low­ing the chrono­log­i­cal por­trayal of the ori­gins of re­al­ity, there must be a pos­tu­lated the­o­ret­i­cal mo­ment of “first” vo­li­tional ex­pres­sion and “first” reper­cus­sional re­ac­tion within the I AM. In our at­tempts to por­tray the gen­e­sis and gen­er­a­tion of re­al­ity, this stage may be con­ceived as the self-dif­fer­en­ti­a­tion of The In­fi­nite One from The In­fini­tude, but the pos­tu­la­tion of this dual re­la­tion­ship must al­ways be ex­panded to a tri­une con­cep­tion by the rec­og­ni­tion of the eter­nal con­tin­uum of The In­fin­ity, the I AM.

105:2.3This self-meta­mor­pho­sis of the I AM cul­mi­nates in the mul­ti­ple dif­fer­en­ti­a­tion of de­i­fied re­al­ity and of un­de­i­fied re­al­ity, of po­ten­tial and ac­tual re­al­ity, and of cer­tain other re­al­i­ties that can hardly be so clas­si­fied. These dif­fer­en­ti­a­tions of the the­o­ret­i­cal monis­tic I AM are eter­nally in­te­grated by si­mul­ta­ne­ous re­la­tion­ships aris­ing within the same I AM—the pre­po­ten­tial, pre­ac­tual, preper­sonal, mono­thetic pre­re­al­ity which, though in­fi­nite, is re­vealed as ab­so­lute in the pres­ence of the First Source and Cen­ter and as per­son­al­ity in the lim­it­less love of the Uni­ver­sal Fa­ther.

105:2.4By these in­ter­nal meta­mor­phoses the I AM is es­tab­lish­ing the ba­sis for a sev­en­fold self-re­la­tion­ship. The philo­sophic (time) con­cept of the soli­tary I AM and the tran­si­tional (time) con­cept of the I AM as tri­une can now be en­larged to en­com­pass the I AM as sev­en­fold. This sev­en­fold—or seven phase—na­ture may be best sug­gested in re­la­tion to the Seven Ab­so­lutes of In­fin­ity:

105:2.51. The Uni­ver­sal Fa­ther. I AM fa­ther of the Eter­nal Son. This is the pri­mal per­son­al­ity re­la­tion­ship of ac­tu­al­i­ties. The ab­so­lute per­son­al­ity of the Son makes ab­so­lute the fact of God’s fa­ther­hood and es­tab­lishes the po­ten­tial son­ship of all per­son­al­i­ties. This re­la­tion­ship es­tab­lishes the per­son­al­ity of the In­fi­nite and con­sum­mates its spir­i­tual rev­e­la­tion in the per­son­al­ity of the Orig­i­nal Son. This phase of the I AM is par­tially ex­pe­ri­en­ci­ble on spir­i­tual lev­els even by mor­tals who, while yet in the flesh, may wor­ship our Fa­ther.

105:2.62. The Uni­ver­sal Con­trol­ler. I AM cause of eter­nal Par­a­dise. This is the pri­mal im­per­sonal re­la­tion­ship of ac­tu­al­i­ties, the orig­i­nal non­spir­i­tual as­so­ci­a­tion. The Uni­ver­sal Fa­ther is God-as-love; the Uni­ver­sal Con­trol­ler is God-as-pat­tern. This re­la­tion­ship es­tab­lishes the po­ten­tial of form—con­fig­u­ra­tion—and de­ter­mines the mas­ter pat­tern of im­per­sonal and non­spir­i­tual re­la­tion­ship—the mas­ter pat­tern from which all copies are made.

105:2.73. The Uni­ver­sal Cre­ator. I AM one with the Eter­nal Son. This union of the Fa­ther and the Son (in the pres­ence of Par­a­dise) ini­ti­ates the cre­ative cy­cle, which is con­sum­mated in the ap­pear­ance of con­joint per­son­al­ity and the eter­nal uni­verse. From the fi­nite mor­tal’s view­point, re­al­ity has its true be­gin­nings with the eter­nity ap­pear­ance of the Ha­vona cre­ation. This cre­ative act of De­ity is by and through the God of Ac­tion, who is in essence the unity of the Fa­ther-Son man­i­fested on and to all lev­els of the ac­tual. There­fore is di­vine cre­ativ­ity un­fail­ingly char­ac­ter­ized by unity, and this unity is the out­ward re­flec­tion of the ab­so­lute one­ness of the du­al­ity of the Fa­ther-Son and of the Trin­ity of the Fa­ther-Son-Spirit.

105:2.84. The In­fi­nite Up­holder. I AM self-as­so­cia­tive. This is the pri­mor­dial as­so­ci­a­tion of the stat­ics and po­ten­tials of re­al­ity. In this re­la­tion­ship, all qual­i­fieds and un­qual­i­fieds are com­pen­sated. This phase of the I AM is best un­der­stood as the Uni­ver­sal Ab­so­lute—the uni­fier of the De­ity and the Un­qual­i­fied Ab­so­lutes.

105:2.95. The In­fi­nite Po­ten­tial. I AM self-qual­i­fied. This is the in­fin­ity bench mark bear­ing eter­nal wit­ness to the vo­li­tional self-lim­i­ta­tion of the I AM by virtue of which there was achieved three­fold self-ex­pres­sion and self-rev­e­la­tion. This phase of the I AM is usu­ally un­der­stood as the De­ity Ab­so­lute.

105:2.106. The In­fi­nite Ca­pac­ity. I AM static-re­ac­tive. This is the end­less ma­trix, the pos­si­bil­ity for all fu­ture cos­mic ex­pan­sion. This phase of the I AM is per­haps best con­ceived as the super­grav­ity pres­ence of the Un­qual­i­fied Ab­so­lute.

105:2.117. The Uni­ver­sal One of In­fin­ity. I AM as I AM. This is the sta­sis or self-re­la­tion­ship of In­fin­ity, the eter­nal fact of in­fin­ity-re­al­ity and the uni­ver­sal truth of re­al­ity-in­fin­ity. In so far as this re­la­tion­ship is dis­cern­i­ble as per­son­al­ity, it is re­vealed to the uni­verses in the di­vine Fa­ther of all per­son­al­ity—even of ab­so­lute per­son­al­ity. In so far as this re­la­tion­ship is im­per­son­ally ex­press­ible, it is con­tacted by the uni­verse as the ab­so­lute co­her­ence of pure en­ergy and of pure spirit in the pres­ence of the Uni­ver­sal Fa­ther. In so far as this re­la­tion­ship is con­ceiv­able as an ab­so­lute, it is re­vealed in the pri­macy of the First Source and Cen­ter; in him we all live and move and have our be­ing, from the crea­tures of space to the cit­i­zens of Par­a­dise; and this is just as true of the mas­ter uni­verse as of the in­finites­i­mal ul­ti­ma­ton, just as true of what is to be as of that which is and of what has been.

105:4.1The uni­verse philoso­phers pos­tu­late the eter­nity ex­is­tence of the I AM as the pri­mal source of all re­al­ity. And con­comi­tant there­with they pos­tu­late the self-seg­men­ta­tion of the I AM into the pri­mary self-re­la­tion­ships—the seven phases of in­fin­ity. And si­mul­ta­ne­ous with this as­sump­tion is the third pos­tu­late—the eter­nity ap­pear­ance of the Seven Ab­so­lutes of In­fin­ity and the eter­nal­iza­tion of the du­al­ity as­so­ci­a­tion of the seven phases of the I AM and these seven Ab­so­lutes.

105:4.2The self-rev­e­la­tion of the I AM thus pro­ceeds from static self through self-seg­men­ta­tion and self-re­la­tion­ship to ab­so­lute re­la­tion­ships, re­la­tion­ships with self-de­rived Ab­so­lutes. Du­al­ity be­comes thus ex­is­tent in the eter­nal as­so­ci­a­tion of the Seven Ab­so­lutes of In­fin­ity with the sev­en­fold in­fin­ity of the self-seg­mented phases of the self-re­veal­ing I AM. These dual re­la­tion­ships, eter­nal­iz­ing to the uni­verses as the seven Ab­so­lutes, eter­nal­ize the ba­sic foun­da­tions for all uni­verse re­al­ity.

105:4.3It has been some­time stated that unity begets du­al­ity, that du­al­ity begets tri­unity, and that tri­unity is the eter­nal an­ces­tor of all things. There are, in­deed, three great classes of pri­mor­dial re­la­tion­ships, and they are:

105:4.41. Unity re­la­tion­ships. Re­la­tions ex­is­tent within the I AM as the unity thereof is con­ceived as a three­fold and then as a sev­en­fold self-dif­fer­en­ti­a­tion.

105:4.52. Du­al­ity re­la­tion­ships. Re­la­tions ex­is­tent be­tween the I AM as sev­en­fold and the Seven Ab­so­lutes of In­fin­ity.

105:4.63. Tri­unity re­la­tion­ships. These are the func­tional as­so­ci­a­tions of the Seven Ab­so­lutes of In­fin­ity.

105:4.7Tri­unity re­la­tion­ships arise upon du­al­ity foun­da­tions be­cause of the in­evitabil­ity of Ab­so­lute in­teras­so­ci­a­tion. Such tri­unity as­so­ci­a­tions eter­nal­ize the po­ten­tial of all re­al­ity; they en­com­pass both de­i­fied and un­de­i­fied re­al­ity.

105:4.8The I AM is un­qual­i­fied in­fin­ity as unity. The du­al­i­ties eter­nal­ize re­al­ity foun­da­tions. The tri­uni­ties even­tu­ate the re­al­iza­tion of in­fin­ity as uni­ver­sal func­tion.

105:4.9Pre-ex­is­ten­tials be­come ex­is­ten­tial in the seven Ab­so­lutes, and ex­is­ten­tials be­come func­tional in the tri­uni­ties, the ba­sic as­so­ci­a­tion of Ab­so­lutes. And con­comi­tant with the eter­nal­iza­tion of the tri­uni­ties the uni­verse stage is set—the po­ten­tials are ex­is­tent and the ac­tu­als are pres­ent—and the full­ness of eter­nity wit­nesses the di­ver­si­fi­ca­tion of cos­mic en­ergy, the out­spread­ing of Par­a­dise spirit, and the en­dow­ment of mind to­gether with the be­stowal of per­son­al­ity, by virtue of which all of these De­ity and Par­a­dise deriva­tives are uni­fied in ex­pe­ri­ence on the crea­ture level and by other tech­niques on the super­crea­ture level.

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.

94:11.113. The Ab­so­lute Bud­dha. By the time the num­ber of Bud­dhas was ap­proach­ing in­fin­ity, it be­came nec­es­sary for the minds of those days to re­unify this un­wieldy con­cept. Ac­cord­ingly it be­gan to be taught that all Bud­dhas were but the man­i­fes­ta­tion of some higher essence, some Eter­nal One of in­fi­nite and un­qual­i­fied ex­is­tence, some Ab­so­lute Source of all re­al­ity. From here on, the De­ity con­cept of Bud­dhism, in its high­est form, be­comes di­vorced from the hu­man per­son of Gau­tama Sid­dhartha and casts off from the an­thro­po­mor­phic lim­i­ta­tions which have held it in leash. This fi­nal con­cep­tion of the Bud­dha Eter­nal can well be iden­ti­fied as the Ab­so­lute, some­times even as the in­fi­nite I AM.

94:11.12While this idea of Ab­so­lute De­ity never found great pop­u­lar fa­vor with the peo­ples of Asia, it did en­able the in­tel­lec­tu­als of these lands to unify their phi­los­o­phy and to har­mo­nize their cos­mol­ogy. The con­cept of the Bud­dha Ab­so­lute is at times quasi-per­sonal, at times wholly im­per­sonal—even an in­fi­nite cre­ative force. Such con­cepts, though help­ful to phi­los­o­phy, are not vi­tal to re­li­gious de­vel­op­ment. Even an an­thro­po­mor­phic Yah­weh is of greater re­li­gious value than an in­finitely re­mote Ab­so­lute of Bud­dhism or Brah­man­ism.

• theoretical, philosophic concession

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.

• hypothetical undifferentiated stasis of original infinity

104:4.44As they func­tion in this tri­unity, the Con­joint Ac­tor and the Uni­ver­sal Ab­so­lute are alike re­spon­sive to De­ity and to non­de­ity pres­ences, as also is the First Source and Cen­ter, who in this re­la­tion­ship is to all in­tents and pur­poses con­cep­tu­ally in­dis­tin­guish­able from the I AM.

104:4.45These ap­prox­i­ma­tions are suf­fi­cient to elu­ci­date the con­cept of the tri­uni­ties. Not know­ing the ul­ti­mate level of the tri­uni­ties, you can­not fully com­pre­hend the first seven. While we do not deem it wise to at­tempt any fur­ther elab­o­ra­tion, we may state that there are fif­teen tri­une as­so­ci­a­tions of the First Source and Cen­ter, eight of which are un­re­vealed in these pa­pers. These un­re­vealed as­so­ci­a­tions are con­cerned with re­al­i­ties, ac­tu­al­i­ties, and po­ten­tial­i­ties which are be­yond the ex­pe­ri­en­tial level of su­prem­acy.

104:4.46The tri­uni­ties are the func­tional bal­ance wheel of in­fin­ity, the uni­fi­ca­tion of the unique­ness of the Seven In­fin­ity Ab­so­lutes. It is the ex­is­ten­tial pres­ence of the tri­uni­ties that en­ables the Fa­ther-I AM to ex­pe­ri­ence func­tional in­fin­ity unity de­spite the di­ver­si­fi­ca­tion of in­fin­ity into seven Ab­so­lutes. The First Source and Cen­ter is the uni­fy­ing mem­ber of all tri­uni­ties; in him all things have their un­qual­i­fied be­gin­nings, eter­nal ex­is­tences, and in­fi­nite des­tinies—“in him all things con­sist.”

104:4.47Al­though these as­so­ci­a­tions can­not aug­ment the in­fin­ity of the Fa­ther-I AM, they do ap­pear to make pos­si­ble the subin­fi­nite and sub­ab­so­lute man­i­fes­ta­tions of his re­al­ity. The seven tri­uni­ties mul­ti­ply ver­sa­til­ity, eter­nal­ize new depths, deitize new val­ues, dis­close new po­ten­tial­i­ties, re­veal new mean­ings; and all these di­ver­si­fied man­i­fes­ta­tions in time and space and in the eter­nal cos­mos are ex­is­tent in the hy­po­thet­i­cal sta­sis of the orig­i­nal in­fin­ity of the I AM.

106:9.10The I AM, in the fi­nal anal­y­sis, must ex­ist be­fore all ex­is­ten­tials and af­ter all ex­pe­ri­en­tials. While these ideas may not clar­ify the para­doxes of eter­nity and in­fin­ity in the hu­man mind, they should at least stim­u­late such fi­nite in­tel­lects to grap­ple anew with these never-end­ing prob­lems, prob­lems which will con­tinue to in­trigue you on Sal­ving­ton and later as fi­nal­i­ters and on through­out the un­end­ing fu­ture of your eter­nal ca­reers in the wide-spread­ing uni­verses.

182:1.9The Mas­ter, dur­ing the course of this fi­nal prayer with his apos­tles, al­luded to the fact that he had man­i­fested the Fa­ther’s name to the world. And that is truly what he did by the rev­e­la­tion of God through his per­fected life in the flesh. The Fa­ther in heaven had sought to re­veal him­self to Moses, but he could pro­ceed no fur­ther than to cause it to be said, “I AM.” And when pressed for fur­ther rev­e­la­tion of him­self, it was only dis­closed, “I AM that I AM.” But when Je­sus had fin­ished his earth life, this name of the Fa­ther had been so re­vealed that the Mas­ter, who was the Fa­ther in­car­nate, could truly say:

103:7.12Sci­ence be­comes the thought do­main of math­e­mat­ics, of the en­ergy and ma­te­rial of time in space. Re­li­gion as­sumes to deal not only with fi­nite and tem­po­ral spirit but also with the spirit of eter­nity and su­prem­acy. Only through a long ex­pe­ri­ence in mota can these two ex­tremes of uni­verse per­cep­tion be made to yield anal­o­gous in­ter­pre­ta­tions of ori­gins, func­tions, re­la­tions, re­al­i­ties, and des­tinies. The max­i­mum har­mo­niza­tion of the en­ergy-spirit di­ver­gence is in the en­cir­cuit­ment of the Seven Mas­ter Spir­its; the first uni­fi­ca­tion thereof, in the De­ity of the Su­preme; the fi­nal­ity unity thereof, in the in­fin­ity of the First Source and Cen­ter, the I AM.

106:8.23As we phil­o­soph­i­cally con­ceive of the I AM in past eter­nity, he is alone, there is none be­side him. Look­ing for­ward into fu­ture eter­nity, we do not see that the I AM could pos­si­bly change as an ex­is­ten­tial, but we are in­clined to fore­cast a vast ex­pe­ri­en­tial dif­fer­ence. Such a con­cept of the I AM im­plies full self-re­al­iza­tion—it em­braces that lim­it­less galaxy of per­son­al­i­ties who have be­come vo­li­tional par­tic­i­pants in the self-rev­e­la­tion of the I AM, and who will re­main eter­nally as ab­so­lute vo­li­tional parts of the to­tal­ity of in­fin­ity, fi­nal sons of the ab­so­lute Fa­ther.

115:7.1In the De­ity of the Su­preme the Fa­ther-I AM has achieved rel­a­tively com­plete lib­er­a­tion from the lim­i­ta­tions in­her­ent in in­fin­ity of sta­tus, eter­nity of be­ing, and ab­so­lute­ness of na­ture. But God the Su­preme has been freed from all ex­is­ten­tial lim­i­ta­tions only by hav­ing be­come sub­ject to ex­pe­ri­en­tial qual­i­fi­ca­tions of uni­ver­sal func­tion. In at­tain­ing ca­pac­ity for ex­pe­ri­ence, the fi­nite God also be­comes sub­ject to the ne­ces­sity there­for; in achiev­ing lib­er­a­tion from eter­nity, the Al­mighty en­coun­ters the bar­ri­ers of time; and the Su­preme could only know growth and de­vel­op­ment as a con­se­quence of par­tial­ity of ex­is­tence and in­com­plete­ness of na­ture, non­ab­so­lute­ness of be­ing.

106:3.5Through­out all the gi­gan­tic uni­verse de­vel­op­ments of past and fu­ture eter­nity, we de­tect the ex­pan­sion of the com­pre­hen­si­ble el­e­ments of the Uni­ver­sal Fa­ther. As the I AM, we phil­o­soph­i­cally pos­tu­late his per­me­ation of to­tal in­fin­ity, but no crea­ture is able ex­pe­ri­en­tially to en­com­pass such a pos­tu­late. As the uni­verses ex­pand, and as grav­ity and love reach out into time-or­ga­niz­ing space, we are able to un­der­stand more and more of the First Source and Cen­ter. We ob­serve grav­ity ac­tion pen­e­trat­ing the space pres­ence of the Un­qual­i­fied Ab­so­lute, and we de­tect spirit crea­tures evolv­ing and ex­pand­ing within the di­vin­ity pres­ence of the De­ity Ab­so­lute while both cos­mic and spirit evo­lu­tion are by mind and ex­pe­ri­ence uni­fy­ing on fi­nite de­ity lev­els as the Su­preme Be­ing and are co-or­di­nat­ing on tran­scen­den­tal lev­els as the Trin­ity Ul­ti­mate.

115:2.1From the ex­is­ten­tial stand­point, noth­ing new can hap­pen through­out the galax­ies, for the com­ple­tion of in­fin­ity in­her­ent in the I AM is eter­nally pres­ent in the seven Ab­so­lutes, is func­tion­ally as­so­ci­ated in the tri­uni­ties, and is trans­mi­tively as­so­ci­ated in the tri­odi­ties. But the fact that in­fin­ity is thus ex­is­ten­tially pres­ent in these ab­so­lute as­so­ci­a­tions in no way makes it im­pos­si­ble to re­al­ize new cos­mic ex­pe­ri­en­tials. From a fi­nite crea­ture’s view­point, in­fin­ity con­tains much that is po­ten­tial, much that is on the or­der of a fu­ture pos­si­bil­ity rather than a pres­ent ac­tu­al­ity.

115:2.3The en­tire scheme of uni­ver­sal cre­ation and evo­lu­tion on all ex­pe­ri­enc­ing lev­els is ap­par­ently a mat­ter of the con­ver­sion of po­ten­tial­i­ties into ac­tu­al­i­ties; and this trans­mu­ta­tion has to do equally with the realms of space po­tency, mind po­tency, and spirit po­tency.

• original monothetic Creator personality; First Source and Center; Universal Father

2:1.5No thing is new to God, and no cos­mic event ever comes as a sur­prise; he in­hab­its the cir­cle of eter­nity. He is with­out be­gin­ning or end of days. To God there is no past, pres­ent, or fu­ture; all time is pres­ent at any given mo­ment. He is the great and only I AM.

• absolute primal causation in infinity

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.

• all reality has origin in

19:1.12There­fore, be­cause of these and for still other rea­sons, do we em­ploy the tech­nique of ap­proach­ing man and his plan­e­tary prob­lems by em­barka­tion on the time-space jour­ney from the in­fi­nite, eter­nal, and di­vine Par­a­dise Source and Cen­ter of all per­son­al­ity re­al­ity and all cos­mic ex­is­tence.

• original monothetic Creator personality; First Source and Center; Universal Father

56:1.6The mo­ment you de­part from the un­qual­i­fied con­cept of the in­fi­nite per­son­al­ity of the Par­a­dise Fa­ther, you must pos­tu­late MIND as the in­ev­i­ta­ble tech­nique of uni­fy­ing the ever-widen­ing di­ver­gence of these dual uni­verse man­i­fes­ta­tions of the orig­i­nal mono­thetic Cre­ator per­son­al­ity, the First Source and Cen­ter—the I AM.

• primal cause and source of Trinity and Absolute

56:9.5As crea­ture minds may view this prob­lem, they are led to the fi­nal pos­tu­late of the Uni­ver­sal I AM as the pri­mal cause and the un­qual­i­fied source of both the Trin­ity and the Ab­so­lute. When, there­fore, we crave to en­ter­tain a per­sonal con­cept of the Ab­so­lute, we re­vert to our ideas and ide­als of the Par­a­dise Fa­ther. When we de­sire to fa­cil­i­tate com­pre­hen­sion or to aug­ment con­scious­ness of this oth­er­wise im­per­sonal Ab­so­lute, we re­vert to the fact that the Uni­ver­sal Fa­ther is the ex­is­ten­tial Fa­ther of ab­so­lute per­son­al­ity; the Eter­nal Son is the Ab­so­lute Per­son, though not, in the ex­pe­ri­en­tial sense, the per­son­al­iza­tion of the Ab­so­lute. And then we go on to en­vis­age the ex­pe­ri­en­tial Trin­i­ties as cul­mi­nat­ing in the ex­pe­ri­en­tial per­son­al­iza­tion of the De­ity Ab­so­lute, while con­ceiv­ing the Uni­ver­sal Ab­so­lute as con­sti­tut­ing the uni­verse and the ex­trau­ni­verse phe­nom­ena of the man­i­fest pres­ence of the im­per­sonal ac­tiv­i­ties of the uni­fied and co-or­di­nated De­ity as­so­ci­a­tions of su­prem­acy, ul­ti­macy, and in­fin­ity—the Trin­ity of Trin­i­ties.

• all reality has origin in

56:10.11The ex­is­tence of beauty im­plies the pres­ence of ap­pre­cia­tive crea­ture mind just as cer­tainly as the fact of pro­gres­sive evo­lu­tion in­di­cates the dom­i­nance of the Su­preme Mind. Beauty is the in­tel­lec­tual rec­og­ni­tion of the har­mo­nious time-space syn­the­sis of the far-flung di­ver­si­fi­ca­tion of phe­nom­e­nal re­al­ity, all of which stems from pre-ex­is­tent and eter­nal one­ness.

• original monothetic Creator personality; First Source and Center; Universal Father

102:3.10Sci­ence seeks to iden­tify, an­a­lyze, and clas­sify the seg­mented parts of the lim­it­less cos­mos. Re­li­gion grasps the idea-of-the-whole, the en­tire cos­mos. Phi­los­o­phy at­tempts the iden­ti­fi­ca­tion of the ma­te­rial seg­ments of sci­ence with the spir­i­tual-in­sight con­cept of the whole. Wherein phi­los­o­phy fails in this at­tempt, rev­e­la­tion suc­ceeds, af­firm­ing that the cos­mic cir­cle is uni­ver­sal, eter­nal, ab­so­lute, and in­fi­nite. This cos­mos of the In­fi­nite I AM is there­fore end­less, lim­it­less, and all-in­clu­sive—time­less, space­less, and un­qual­i­fied. And we bear tes­ti­mony that the In­fi­nite I AM is also the Fa­ther of Mi­chael of Neb­a­don and the God of hu­man sal­va­tion.

• one and only self-caused fact in universe

102:7.1The Uni­ver­sal Fa­ther, be­ing self-ex­is­tent, is also self-ex­plana­tory; he ac­tu­ally lives in ev­ery ra­tio­nal mor­tal. But you can­not be sure about God un­less you know him; son­ship is the only ex­pe­ri­ence which makes fa­ther­hood cer­tain. The uni­verse is ev­ery­where un­der­go­ing change. A chang­ing uni­verse is a de­pen­dent uni­verse; such a cre­ation can­not be ei­ther fi­nal or ab­so­lute. A fi­nite uni­verse is wholly de­pen­dent on the Ul­ti­mate and the Ab­so­lute. The uni­verse and God are not iden­ti­cal; one is cause, the other ef­fect. The cause is ab­so­lute, in­fi­nite, eter­nal, and change­less; the ef­fect, time-space and tran­scen­den­tal but ever chang­ing, al­ways grow­ing.

102:7.2God is the one and only self-caused fact in the uni­verse. He is the se­cret of the or­der, plan, and pur­pose of the whole cre­ation of things and be­ings. The ev­ery­where-chang­ing uni­verse is reg­u­lated and sta­bi­lized by ab­so­lutely un­chang­ing laws, the habits of an un­chang­ing God. The fact of God, the di­vine law, is change­less; the truth of God, his re­la­tion to the uni­verse, is a rel­a­tive rev­e­la­tion which is ever adapt­able to the con­stantly evolv­ing uni­verse.

102:7.3Those who would in­vent a re­li­gion with­out God are like those who would gather fruit with­out trees, have chil­dren with­out par­ents. You can­not have ef­fects with­out causes; only the I AM is cause­less. The fact of re­li­gious ex­pe­ri­ence im­plies God, and such a God of per­sonal ex­pe­ri­ence must be a per­sonal De­ity. You can­not pray to a chem­i­cal for­mula, sup­pli­cate a math­e­mat­i­cal equa­tion, wor­ship a hy­poth­e­sis, con­fide in a pos­tu­late, com­mune with a pro­cess, serve an ab­strac­tion, or hold lov­ing fel­low­ship with a law.

• the Original is source manifestation of I AM

115:3.61. The Orig­i­nal. The un­qual­i­fied con­cept of the First Source and Cen­ter, that source man­i­fes­ta­tion of the I AM from which all re­al­ity takes ori­gin.

• the Original is source manifestation of I AM

115:3.83. The Po­ten­tial. The union of the three Ab­so­lutes of po­ten­tial­ity, the De­ity, Un­qual­i­fied, and Uni­ver­sal Ab­so­lutes. This tri­odity of ex­is­ten­tial po­ten­tial­ity con­sti­tutes the po­ten­tial rev­e­la­tion of the orig­i­nal­ity of the First Source and Cen­ter.

• the Original is source manifestation of I AM

115:3.10In the as­so­ci­a­tion of the De­ity, Uni­ver­sal, and Un­qual­i­fied Ab­so­lutes, po­ten­tial­ity is ab­so­lute while ac­tu­al­ity is emer­gent; in the as­so­ci­a­tion of the Sec­ond, Third, and Par­a­dise Sources and Cen­ters, ac­tu­al­ity is ab­so­lute while po­ten­tial­ity is emer­gent; in the orig­i­nal­ity of the First Source and Cen­ter, we can­not say that ei­ther ac­tu­al­ity or po­ten­tial­ity is ei­ther ex­is­tent or emer­gent—the Fa­ther is.

118:1.9On the lev­els of the in­fi­nite and the ab­so­lute the mo­ment of the pres­ent con­tains all of the past as well as all of the fu­ture. I AM sig­ni­fies also I WAS and I WILL BE. And this rep­re­sents our best con­cept of eter­nity and the eter­nal.

56:3.5Per­fected crea­ture ex­is­tence can be at­tained, sus­tained, and eter­nal­ized by the fu­sion of self-con­scious mind with a frag­ment of the pre-Trin­ity spirit en­dow­ment of some one of the per­sons of the Par­a­dise Trin­ity. The mor­tal mind is the cre­ation of the Sons and Daugh­ters of the Eter­nal Son and the In­fi­nite Spirit and, when fused with the Thought Ad­juster from the Fa­ther, par­takes of the three­fold spirit en­dow­ment of the evo­lu­tion­ary realms. But these three spirit ex­pres­sions be­come per­fectly uni­fied in the fi­nal­i­ters, even as they were in eter­nity so uni­fied in the Uni­ver­sal I AM ere he ever be­came the Uni­ver­sal Fa­ther of the Eter­nal Son and the In­fi­nite Spirit.

106:7.9The im­prob­a­bil­ity of in­fi­nite des­tiny at­tain­ment does not in the least pre­vent the en­ter­tain­ment of ideas about such des­tiny, and we do not hes­i­tate to say that, if the three ab­so­lute po­ten­tials could ever be­come com­pletely ac­tu­al­ized, it would be pos­si­ble to con­ceive of the fi­nal in­te­gra­tion of to­tal re­al­ity. This de­vel­op­men­tal re­al­iza­tion is pred­i­cated on the com­pleted ac­tu­al­iza­tion of the Un­qual­i­fied, Uni­ver­sal, and De­ity Ab­so­lutes, the three po­ten­tial­i­ties whose union con­sti­tutes the la­tency of the I AM, the sus­pended re­al­i­ties of eter­nity, the abeyant pos­si­bil­i­ties of all fu­tu­rity, and more.

105:3.76. The Un­qual­i­fied Ab­so­lute. Static, re­ac­tive, and abeyant; the un­re­vealed cos­mic in­fin­ity of the I AM; to­tal­ity of non­de­i­fied re­al­ity and fi­nal­ity of all non­per­sonal po­ten­tial. Space lim­its the func­tion of the Un­qual­i­fied, but the pres­ence of the Un­qual­i­fied is with­out limit, in­fi­nite. There is a con­cept pe­riph­ery to the mas­ter uni­verse, but the pres­ence of the Un­qual­i­fied is lim­it­less; even eter­nity can­not ex­haust the bound­less qui­es­cence of this non­de­ity Ab­so­lute.