inevitabilities

• Paradise Trinity

0:12.1The orig­i­nal and eter­nal Par­a­dise Trin­ity is ex­is­ten­tial and was in­ev­i­ta­ble. This never-be­gin­ning Trin­ity was in­her­ent in the fact of the dif­fer­en­ti­a­tion of the per­sonal and the non­per­sonal by the Fa­ther’s un­fet­tered will and fac­tu­al­ized when his per­sonal will co-or­di­nated these dual re­al­i­ties by mind. The post-Ha­vona Trin­i­ties are ex­pe­ri­en­tial—are in­her­ent in the cre­ation of two sub­ab­so­lute and evo­lu­tional lev­els of power-per­son­al­ity man­i­fes­ta­tion in the mas­ter uni­verse.

• Paradise Trinity

10:0.3From the pres­ent sit­u­a­tion on the cir­cle of eter­nity, look­ing back­ward into the end­less past, we can dis­cover only one in­es­cap­able in­evitabil­ity in uni­verse af­fairs, and that is the Par­a­dise Trin­ity. I deem the Trin­ity to have been in­ev­i­ta­ble. As I view the past, pres­ent, and fu­ture of time, I con­sider noth­ing else in all the uni­verse of uni­verses to have been in­ev­i­ta­ble. The pres­ent mas­ter uni­verse, viewed in ret­ro­spect or in prospect, is un­think­able with­out the Trin­ity. Given the Par­a­dise Trin­ity, we can pos­tu­late al­ter­nate or even mul­ti­ple ways of do­ing all things, but with­out the Trin­ity of Fa­ther, Son, and Spirit we are un­able to con­ceive how the In­fi­nite could achieve three­fold and co-or­di­nate per­son­al­iza­tion in the face of the ab­so­lute one­ness of De­ity. No other con­cept of cre­ation mea­sures up to the Trin­ity stan­dards of the com­plete­ness of the ab­so­lute­ness in­her­ent in De­ity unity cou­pled with the re­plete­ness of vo­li­tional lib­er­a­tion in­her­ent in the three­fold per­son­al­iza­tion of De­ity.

• Paradise

11:9.3In the eter­nity of the past, when the Uni­ver­sal Fa­ther gave in­fi­nite per­son­al­ity ex­pres­sion of his spirit self in the be­ing of the Eter­nal Son, si­mul­ta­ne­ously he re­vealed the in­fin­ity po­ten­tial of his non­per­sonal self as Par­a­dise. Non­per­sonal and non­spir­i­tual Par­a­dise ap­pears to have been the in­ev­i­ta­ble reper­cus­sion to the Fa­ther’s will and act which eter­nal­ized the Orig­i­nal Son. Thus did the Fa­ther project re­al­ity in two ac­tual phases—the per­sonal and the non­per­sonal, the spir­i­tual and the non­spir­i­tual. The ten­sion be­tween them, in the face of will to ac­tion by the Fa­ther and the Son, gave ex­is­tence to the Con­joint Ac­tor and the cen­tral uni­verse of ma­te­rial worlds and spir­i­tual be­ings.

• threefold personalization 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.

• Paradise Trinity

115:7.5The Par­a­dise Trin­ity is con­sid­ered to be the ab­so­lute in­evitabil­ity; the Seven Mas­ter Spir­its are ap­par­ently Trin­ity in­evitabil­i­ties; the power-mind-spirit-per­son­al­ity ac­tu­al­iza­tion of the Su­preme must be the evo­lu­tion­ary in­evitabil­ity.

3:5.5The un­cer­tain­ties of life and the vi­cis­si­tudes of ex­is­tence do not in any man­ner con­tra­dict the con­cept of the uni­ver­sal sov­er­eignty of God. All evo­lu­tion­ary crea­ture life is be­set by cer­tain in­evitabil­i­ties. Con­sider the fol­low­ing:

3:5.61. Is cour­age—strength of char­ac­ter—de­sir­able? Then must man be reared in an en­vi­ron­ment which ne­ces­si­tates grap­pling with hard­ships and re­act­ing to dis­ap­point­ments.

3:5.72. Is al­tru­ism—ser­vice of one’s fel­lows—de­sir­able? Then must life ex­pe­ri­ence pro­vide for en­coun­ter­ing sit­u­a­tions of so­cial in­equal­ity.

3:5.83. Is hope—the grandeur of trust—de­sir­a­ble? Then hu­man ex­is­tence must con­stantly be con­fronted with in­se­cu­ri­ties and re­cur­rent un­cer­tain­ties.

3:5.94. Is faith—the su­preme as­ser­tion of hu­man thought—de­sir­able? Then must the mind of man find it­self in that trou­ble­some predica­ment where it ever knows less than it can be­lieve.

3:5.105. Is the love of truth and the will­ing­ness to go wher­ever it leads, de­sir­able? Then must man grow up in a world where er­ror is pres­ent and false­hood al­ways pos­si­ble.

3:5.116. Is ide­al­ism—the ap­proach­ing con­cept of the di­vine—de­sir­able? Then must man strug­gle in an en­vi­ron­ment of rel­a­tive good­ness and beauty, sur­round­ings stim­u­la­tive of the ir­re­press­ible reach for bet­ter things.

3:5.127. Is loy­alty—de­vo­tion to high­est duty—de­sir­able? Then must man carry on amid the pos­si­bil­i­ties of be­trayal and de­ser­tion. The valor of de­vo­tion to duty con­sists in the im­plied dan­ger of de­fault.

3:5.138. Is un­selfish­ness—the spirit of self-for­get­ful­ness—de­sir­able? Then must mor­tal man live face to face with the in­ces­sant clam­or­ing of an in­escapable self for recog­ni­tion and honor. Man could not dy­nam­i­cally choose the di­vine life if there were no self-life to for­sake. Man could never lay sav­ing hold on right­eous­ness if there were no po­ten­tial evil to ex­alt and dif­fer­en­ti­ate the good by con­trast.

3:5.149. Is plea­sure—the sat­is­fac­tion of hap­pi­ness—de­sir­able? Then must man live in a world where the al­ter­na­tive of pain and the like­li­hood of suf­fer­ing are ever-pres­ent ex­pe­ri­en­tial pos­si­bil­i­ties.

31:10.14These de­fi­cien­cies are in­ev­i­ta­ble on all lev­els of uni­verse ex­is­tence. Dur­ing the pres­ent uni­verse age we of the higher lev­els of spir­i­tual ex­is­tences now come down to ad­min­is­ter the evo­lu­tion­ary uni­verses and min­is­ter to the as­cend­ing mor­tals, thus en­deav­or­ing to atone for their de­fi­cien­cies in the re­al­i­ties of the higher spir­i­tual ex­pe­ri­ence.

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.

115:7.6God the Su­preme does not ap­pear to have been in­ev­i­ta­ble in un­qual­i­fied in­fin­ity, but he seems to be on all rel­a­tiv­ity lev­els. He is the in­dis­pens­able fo­cal­izer, sum­ma­rizer, and en­com­passer of evo­lu­tion­ary ex­pe­ri­ence, ef­fec­tively uni­fy­ing the re­sults of this mode of re­al­ity per­cep­tion in his De­ity na­ture. And all this he ap­pears to do for the pur­pose of con­tribut­ing to the ap­pear­ance of the in­ev­i­ta­ble even­tu­a­tion, the super­ex­pe­ri­ence and super­fi­nite man­i­fes­ta­tion of God the Ul­ti­mate.

54:6.3If an af­fec­tion­ate fa­ther of a large fam­ily chooses to show mercy to one of his chil­dren guilty of griev­ous wrong­do­ing, it may well be that the ex­ten­sion of mercy to this mis­be­hav­ing child will work a tem­po­rary hard­ship upon all the other and well-be­haved chil­dren. Such even­tu­al­i­ties are in­ev­i­ta­ble; such a risk is in­sep­a­ra­ble from the re­al­ity sit­u­a­tion of hav­ing a lov­ing par­ent and of be­ing a mem­ber of a fam­ily group. Each mem­ber of a fam­ily prof­its by the righ­teous con­duct of ev­ery other mem­ber; like­wise must each mem­ber suf­fer the im­me­di­ate time-con­se­quences of the mis­con­duct of ev­ery other mem­ber. Fam­i­lies, groups, na­tions, races, worlds, sys­tems, con­stel­la­tions, and uni­verses are re­la­tion­ships of as­so­ci­a­tion which pos­sess in­di­vid­u­al­ity; and there­fore does ev­ery mem­ber of any such group, large or small, reap the ben­e­fits and suf­fer the con­se­quences of the right­do­ing and the wrong­do­ing of all other mem­bers of the group con­cerned.

54:6.4But one thing should be made clear: If you are made to suf­fer the evil con­se­quences of the sin of some mem­ber of your fam­ily, some fel­low cit­i­zen or fel­low mor­tal, even re­bel­lion in the sys­tem or else­where—no mat­ter what you may have to en­dure be­cause of the wrong­do­ing of your as­so­ciates, fel­lows, or su­pe­ri­ors—you may rest se­cure in the eter­nal as­sur­ance that such tribu­la­tions are tran­sient af­flic­tions. None of these fra­ter­nal con­se­quences of mis­be­hav­ior in the group can ever jeop­ar­dize your eter­nal prospects or in the least de­gree de­prive you of your di­vine right of Par­a­dise as­cen­sion and God at­tain­ment.

0:11.103. The Uni­ver­sal Ab­so­lute, we log­i­cally de­duce, was in­ev­i­ta­ble in the Uni­ver­sal Fa­ther’s ab­so­lute free­will act of dif­fer­en­ti­at­ing uni­verse re­al­i­ties into de­i­fied and un­de­i­fied—per­son­al­iz­able and non­per­son­al­iz­able—val­ues. The Uni­ver­sal Ab­so­lute is the De­ity phe­nom­e­non in­dica­tive of the res­o­lu­tion of the ten­sion cre­ated by the free­will act of thus dif­fer­en­ti­at­ing uni­verse re­al­ity, and func­tions as the as­so­cia­tive co-or­di­na­tor of these sum to­tals of ex­is­ten­tial po­ten­tial­i­ties.