maximums

105:5.6These in­con­ceiv­able trans­ac­tions mark the be­gin­ning of uni­verse his­tory, mark the com­ing into ex­is­tence of time it­self. To a crea­ture, the be­gin­ning of the fi­nite is the gen­e­sis of re­al­ity; as viewed by crea­ture mind, there is no ac­tu­al­ity con­ceiv­able prior to the fi­nite. This newly ap­pear­ing fi­nite re­al­ity ex­ists in two orig­i­nal phases:

105:5.71. Pri­mary max­i­mums, the su­premely per­fect re­al­ity, the Ha­vona type of uni­verse and crea­ture.

105:5.82. Sec­ondary max­i­mums, the su­premely per­fected re­al­ity, the super­uni­verse type of crea­ture and cre­ation.

105:5.9These, then, are the two orig­i­nal man­i­fes­ta­tions: the con­sti­tu­tively per­fect and the evo­lu­tion­ally per­fected. The two are co-or­di­nate in eter­nity re­la­tion­ships, but within the lim­its of time they are seem­ingly dif­fer­ent. A time fac­tor means growth to that which grows; sec­ondary finites grow; hence those that are grow­ing must ap­pear as in­com­plete in time. But these dif­fer­ences, which are so im­por­tant this side of Par­a­dise, are nonex­is­tent in eter­nity.

105:5.10We speak of the per­fect and the per­fected as pri­mary and sec­ondary max­i­mums, but there is still an­other type: Trini­tiz­ing and other re­la­tion­ships be­tween the pri­maries and the sec­on­daries re­sult in the ap­pear­ance of ter­tiary max­i­mums—things, mean­ings, and val­ues that are nei­ther per­fect nor per­fected yet are co-or­di­nate with both an­ces­tral fac­tors.