Infinite, the

106:9.11Sooner or later all uni­verse per­son­al­i­ties be­gin to re­al­ize that the fi­nal quest of eter­nity is the end­less ex­plo­ration of in­fin­ity, the never-end­ing voy­age of dis­cov­ery into the ab­so­lute­ness of the First Source and Cen­ter. Sooner or later we all be­come aware that all crea­ture growth is pro­por­tional to Fa­ther iden­ti­fi­ca­tion. We ar­rive at the un­der­stand­ing that liv­ing the will of God is the eter­nal pass­port to the end­less pos­si­bil­ity of in­fin­ity it­self. Mor­tals will some­time re­al­ize that suc­cess in the quest of the In­fi­nite is di­rectly pro­por­tional to the achieve­ment of Fa­ther­like­ness, and that in this uni­verse age the re­al­i­ties of the Fa­ther are re­vealed within the qual­i­ties of di­vin­ity. And these qual­i­ties of di­vin­ity are per­son­ally ap­pro­pri­ated by uni­verse crea­tures in the ex­pe­ri­ence of liv­ing di­vinely, and to live di­vinely means ac­tu­ally to live the will of God.

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

12:1.16The cen­tral uni­verse is the cre­ation of eter­nity; the seven super­uni­verses are the cre­ations of time; the four outer space lev­els are un­doubt­edly des­tined to even­tu­ate-evolve the ul­ti­macy of cre­ation. And there are those who main­tain that the In­fi­nite can never at­tain full ex­pres­sion short of in­fin­ity; and there­fore do they pos­tu­late an ad­di­tional and un­re­vealed cre­ation be­yond the fourth and out­er­most space level, a pos­si­ble ever-ex­pand­ing, never-end­ing uni­verse of in­fin­ity. In the­ory we do not know how to limit ei­ther the in­fin­ity of the Cre­ator or the po­ten­tial in­fin­ity of cre­ation, but as it ex­ists and is ad­min­is­tered, we re­gard the mas­ter uni­verse as hav­ing lim­i­ta­tions, as be­ing def­i­nitely de­lim­ited and bounded on its outer mar­gins by open space.

0:11.13The fi­nite can co­ex­ist in the cos­mos along with the In­fi­nite only be­cause the as­so­cia­tive pres­ence of the Uni­ver­sal Ab­so­lute so per­fectly equal­izes the ten­sions be­tween time and eter­nity, fin­ity and in­fin­ity, re­al­ity po­ten­tial and re­al­ity ac­tu­al­ity, Par­a­dise and space, man and God. As­so­cia­tively the Uni­ver­sal Ab­so­lute con­sti­tutes the iden­ti­fi­ca­tion of the zone of pro­gress­ing evo­lu­tional re­al­ity ex­is­tent in the time-space, and in the tran­scended time-space, uni­verses of subin­fi­nite De­ity man­i­fes­ta­tion.

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.

169:4.3You learn about God from Je­sus by ob­serv­ing the di­vin­ity of his life, not by de­pend­ing on his teach­ings. From the life of the Mas­ter you may each as­sim­i­late that con­cept of God which rep­re­sents the mea­sure of your ca­pac­ity to per­ceive re­al­i­ties spir­i­tual and di­vine, truths real and eter­nal. The fi­nite can never hope to com­pre­hend the In­fi­nite ex­cept as the In­fi­nite was fo­cal­ized in the time-space per­son­al­ity of the fi­nite ex­pe­ri­ence of the hu­man life of Je­sus of Naz­a­reth.

1:4.7As a re­al­ity in hu­man spir­i­tual ex­pe­ri­ence God is not a mys­tery. But when an at­tempt is made to make plain the re­al­i­ties of the spirit world to the phys­i­cal minds of the ma­te­rial or­der, mys­tery ap­pears: mys­ter­ies so sub­tle and so pro­found that only the faith-grasp of the God-know­ing mor­tal can achieve the philo­sophic mir­a­cle of the rec­og­ni­tion of the In­fi­nite by the fi­nite, the dis­cern­ment of the eter­nal God by the evolv­ing mor­tals of the ma­te­rial worlds of time and space.

0:10.1There are many fea­tures of the eter­nal re­al­ity of the De­ity Ab­so­lute which can­not be fully ex­plained to the time-space fi­nite mind, but the ac­tu­al­iza­tion of God the Ab­so­lute would be in con­se­quence of the uni­fi­ca­tion of the sec­ond ex­pe­ri­en­tial Trin­ity, the Ab­so­lute Trin­ity. This would con­sti­tute the ex­pe­ri­en­tial re­al­iza­tion of ab­so­lute di­vin­ity, the uni­fi­ca­tion of ab­so­lute mean­ings on ab­so­lute lev­els; but we are not cer­tain re­gard­ing the en­com­pass­ment of all ab­so­lute val­ues since we have at no time been in­formed that the Qual­i­fied Ab­so­lute is the equiv­a­lent of the In­fi­nite. Super­ul­ti­mate des­tinies are in­volved in ab­so­lute mean­ings and in­fi­nite spir­i­tu­al­ity, and with­out both of these un­achieved re­al­i­ties we can­not es­tab­lish ab­so­lute val­ues.

10:1.3Di­vine per­son­al­ity is not self-cen­tered; self-dis­tri­bu­tion and shar­ing of per­son­al­ity char­ac­ter­ize di­vine free­will self­hood. Crea­tures crave as­so­ci­a­tion with other per­sonal crea­tures; Cre­ators are moved to share di­vin­ity with their uni­verse chil­dren; the per­son­al­ity of the In­fi­nite is dis­closed as the Uni­ver­sal Fa­ther, who shares re­al­ity of be­ing and equal­ity of self with two co-or­di­nate per­son­al­i­ties, the Eter­nal Son and the Con­joint Ac­tor.

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.

130:4.2The source of uni­verse re­al­ity is the In­fi­nite. The ma­te­rial things of fi­nite cre­ation are the time-space reper­cus­sions of the Par­a­dise Pat­tern and the Uni­ver­sal Mind of the eter­nal God. Cau­sa­tion in the phys­i­cal world, self-con­scious­ness in the in­tel­lec­tual world, and pro­gress­ing self­hood in the spirit world—these re­al­i­ties, pro­jected on a uni­ver­sal scale, com­bined in eter­nal re­lat­ed­ness, and ex­pe­ri­enced with per­fec­tion of qual­ity and di­vin­ity of value—con­sti­tute the re­al­ity of the Su­preme. But in an ever-chang­ing uni­verse the Orig­i­nal Per­son­al­ity of cau­sa­tion, in­tel­li­gence, and spirit ex­pe­ri­ence is change­less, ab­so­lute. All things, even in an eter­nal uni­verse of lim­it­less val­ues and di­vine qual­i­ties, may, and of­ten­times do, change ex­cept the Ab­so­lutes and that which has at­tained the phys­i­cal sta­tus, in­tel­lec­tual em­brace, or spir­i­tual iden­tity which is ab­so­lute.