mortal mind

• have no special mechanism for self-expression in m.m.

101:1.2The Thought Ad­juster has no spe­cial mech­a­nism through which to gain self-ex­pres­sion; there is no mys­tic re­li­gious fac­ulty for the re­cep­tion or ex­pres­sion of re­li­gious emo­tions. These ex­pe­ri­ences are made avail­able through the nat­u­rally or­dained mech­a­nism of mor­tal mind. And therein lies one ex­pla­na­tion of the Ad­juster’s dif­fi­culty in en­gag­ing in di­rect com­mu­ni­ca­tion with the ma­te­rial mind of its con­stant in­dwelling.

• depend on m.m. for expression, self-realization

103:6.6Al­ways must man’s in­ner spirit de­pend for its ex­pres­sion and self-re­al­iza­tion upon the mech­a­nism and tech­nique of the mind. Like­wise must man’s outer ex­pe­ri­ence of ma­te­rial re­al­ity be pred­i­cated on the mind con­scious­ness of the ex­pe­ri­enc­ing per­son­al­ity. There­fore are the spir­i­tual and the ma­te­rial, the in­ner and the outer, hu­man ex­pe­ri­ences al­ways cor­re­lated with the mind func­tion and con­di­tioned, as to their con­scious re­al­iza­tion, by the mind ac­tiv­ity. Man ex­pe­ri­ences mat­ter in his mind; he ex­pe­ri­ences spir­i­tual re­al­ity in the soul but be­comes con­scious of this ex­pe­ri­ence in his mind. The in­tel­lect is the har­mo­nizer and the ever-pres­ent con­di­tioner and qual­i­fier of the sum to­tal of mor­tal ex­pe­ri­ence. Both en­ergy-things and spirit val­ues are col­ored by their in­ter­pre­ta­tion through the mind me­dia of con­scious­ness.

• model of m.m. formulated on Divinington

108:1.8The short time in­ter­ven­ing be­tween the vol­un­teer­ing and the ac­tual dis­patch of the Ad­juster is pre­sum­ably spent in the Di­vin­ing­ton schools of the Per­son­al­ized Mon­i­tors where a work­ing pat­tern of the wait­ing mor­tal mind is uti­lized in in­struct­ing the as­signed Ad­juster as to the most ef­fec­tive plans for per­son­al­ity ap­proach and mind spir­i­ti­za­tion. This mind model is for­mu­lated through a com­bi­na­tion of data sup­plied by the super­uni­verse re­flec­tiv­ity ser­vice. At least this is our un­der­stand­ing, a be­lief which we hold as the re­sult of putting to­gether in­for­ma­tion se­cured by con­tact with many Per­son­al­ized Ad­justers through­out the long uni­verse ca­reers of the Soli­tary Mes­sen­gers.

• indwell m.m., not a single physical organ

110:1.1Ad­justers should not be thought of as liv­ing in the ma­te­rial brains of hu­man be­ings. They are not or­ganic parts of the phys­i­cal crea­tures of the realms. The Thought Ad­juster may more prop­erly be en­vis­aged as in­dwelling the mor­tal mind of man rather than as ex­ist­ing within the con­fines of a sin­gle phys­i­cal or­gan. And in­di­rectly and un­rec­og­nized the Ad­juster is con­stantly com­mu­ni­cat­ing with the hu­man sub­ject, es­pe­cially dur­ing those sub­lime ex­pe­ri­ences of the wor­ship­ful con­tact of mind with spirit in the super­con­scious­ness.

• seeing eye to eye, mortals receive reinforcement of Adjuster’s mind

110:2.5You as a per­sonal crea­ture have mind and will. The Ad­juster as a preper­sonal crea­ture has pre­mind and prewill. If you so fully con­form to the Ad­juster’s mind that you see eye to eye, then your minds be­come one, and you re­ceive the re­in­force­ment of the Ad­juster’s mind. Sub­se­quently, if your will or­ders and en­forces the ex­e­cu­tion of the de­ci­sions of this new or com­bined mind, the Ad­juster’s preper­sonal will at­tains to per­son­al­ity ex­pres­sion through your de­ci­sion, and as far as that par­tic­u­lar project is con­cerned, you and the Ad­juster are one. Your mind has at­tained to di­vin­ity at­tune­ment, and the Ad­juster’s will has achieved per­son­al­ity ex­pres­sion.

• find it next to impossible to communicate directly with subjects

110:4.5There ex­ists a vast gulf be­tween the hu­man and the di­vine, be­tween man and God. The Uran­tia races are so largely elec­tri­cally and chem­i­cally con­trolled, so highly an­i­mallike in their com­mon be­hav­ior, so emo­tional in their or­di­nary re­ac­tions, that it be­comes ex­ceed­ingly dif­fi­cult for the Mon­i­tors to guide and di­rect them. You are so de­void of coura­geous de­ci­sions and con­se­crated co-op­er­a­tion that your in­dwelling Ad­justers find it next to im­pos­si­ble to com­mu­ni­cate di­rectly with the hu­man mind. Even when they do find it pos­si­ble to flash a gleam of new truth to the evolv­ing mor­tal soul, this spir­i­tual rev­e­la­tion of­ten so blinds the crea­ture as to pre­cip­i­tate a con­vul­sion of fa­nati­cism or to ini­ti­ate some other in­tel­lec­tual up­heaval which re­sults dis­as­trously. Many a new re­li­gion and strange “ism” has arisen from the aborted, im­per­fect, mis­un­der­stood, and gar­bled com­mu­ni­ca­tions of the Thought Ad­justers.

1:6.7To as­sume that the uni­verse can be known, that it is in­tel­li­gi­ble, is to as­sume that the uni­verse is mind made and per­son­al­ity man­aged. Man’s mind can only per­ceive the mind phe­nom­ena of other minds, be they hu­man or super­hu­man. If man’s per­son­al­ity can ex­pe­ri­ence the uni­verse, there is a di­vine mind and an ac­tual per­son­al­ity some­where con­cealed in that uni­verse.

121:8.12[Ac­knowl­edg­ment: In car­ry­ing out my com­mis­sion to re­state the teach­ings and retell the do­ings of Je­sus of Naz­a­reth, I have drawn freely upon all sources of rec­ord and plan­e­tary in­for­ma­tion. My rul­ing mo­tive has been to pre­pare a rec­ord which will not only be en­light­en­ing to the gen­er­a­tion of men now liv­ing, but which may also be help­ful to all fu­ture gen­er­a­tions. From the vast store of in­for­ma­tion made avail­able to me, I have cho­sen that which is best suited to the ac­com­plish­ment of this pur­pose. As far as pos­si­ble I have de­rived my in­for­ma­tion from purely hu­man sources. Only when such sources failed, have I re­sorted to those rec­ords which are super­hu­man. When ideas and con­cepts of Je­sus’ life and teach­ings have been ac­cept­ably ex­pressed by a hu­man mind, I in­vari­ably gave pref­er­ence to such ap­par­ently hu­man thought pat­terns. Al­though I have sought to ad­just the ver­bal ex­pres­sion the bet­ter to con­form to our con­cept of the real mean­ing and the true im­port of the Mas­ter’s life and teach­ings, as far as pos­si­ble, I have ad­hered to the ac­tual hu­man con­cept and thought pat­tern in all my nar­ra­tives. I well know that those con­cepts which have had ori­gin in the hu­man mind will prove more ac­cept­able and help­ful to all other hu­man minds. When un­able to find the nec­es­sary con­cepts in the hu­man rec­ords or in hu­man ex­pres­sions, I have next re­sorted to the mem­ory re­sources of my own or­der of earth crea­tures, the mid­way­ers. And when that sec­ondary source of in­for­ma­tion proved in­ad­e­quate, I have un­hesi­tat­ingly re­sorted to the super­plan­e­tary sources of in­for­ma­tion.

121:8.13The mem­o­randa which I have col­lected, and from which I have pre­pared this nar­ra­tive of the life and teach­ings of Je­sus—aside from the mem­ory of the rec­ord of the Apos­tle An­drew—em­brace thought gems and su­pe­rior con­cepts of Je­sus’ teach­ings as­sem­bled from more than two thou­sand hu­man be­ings who have lived on earth from the days of Je­sus down to the time of the in­dit­ing of these rev­e­la­tions, more cor­rectly re­state­ments. The rev­e­la­tory per­mis­sion has been uti­lized only when the hu­man rec­ord and hu­man con­cepts failed to sup­ply an ad­e­quate thought pat­tern. My rev­e­la­tory com­mis­sion for­bade me to re­sort to ex­trahu­man sources of ei­ther in­for­ma­tion or ex­pres­sion un­til such a time as I could tes­tify that I had failed in my ef­forts to find the re­quired con­cep­tual ex­pres­sion in purely hu­man sources.

121:8.14While I, with the col­lab­o­ra­tion of my eleven as­so­ciate fel­low mid­way­ers and un­der the super­vi­sion of the Mel­chiz­e­dek of rec­ord, have por­trayed this nar­ra­tive in ac­cor­dance with my con­cept of its ef­fec­tive ar­range­ment and in re­sponse to my choice of im­me­di­ate ex­pres­sion, nev­er­the­less, the ma­jor­ity of the ideas and even some of the ef­fec­tive ex­pres­sions which I have thus uti­lized had their ori­gin in the minds of the men of many races who have lived on earth dur­ing the in­ter­ven­ing gen­er­a­tions, right on down to those who are still alive at the time of this un­der­tak­ing. In many ways I have served more as a col­lec­tor and ed­i­tor than as an orig­i­nal nar­ra­tor. I have un­hesi­tat­ingly ap­pro­pri­ated those ideas and con­cepts, prefer­ably hu­man, which would en­able me to cre­ate the most ef­fec­tive por­trai­ture of Je­sus’ life, and which would qual­ify me to re­state his match­less teach­ings in the most strik­ingly help­ful and uni­ver­sally up­lift­ing phrase­ol­ogy. In be­half of the Broth­er­hood of the United Mid­way­ers of Uran­tia, I most grate­fully ac­knowl­edge our in­debt­ed­ness to all sources of rec­ord and con­cept which have been here­inafter uti­lized in the fur­ther elab­o­ra­tion of our re­state­ment of Je­sus’ life on earth.]

196:3.6The mind of man can at­tain high lev­els of spir­i­tual in­sight and cor­re­spond­ing spheres of di­vin­ity of val­ues be­cause it is not wholly ma­te­rial. There is a spirit nu­cleus in the mind of man—the Ad­juster of the di­vine pres­ence. There are three sep­a­rate ev­i­dences of this spirit in­dwelling of the hu­man mind:

196:3.71. Hu­man­i­tar­ian fel­low­ship—love. The purely an­i­mal mind may be gre­gar­i­ous for self-pro­tec­tion, but only the spirit-in­dwelt in­tel­lect is un­selfishly al­tru­is­tic and un­con­di­tion­ally lov­ing.

196:3.82. In­ter­pre­ta­tion of the uni­verse—wis­dom. Only the spirit-in­dwelt mind can com­pre­hend that the uni­verse is friendly to the in­di­vid­ual.

196:3.93. Spir­i­tual eval­u­a­tion of life—wor­ship. Only the spirit-in­dwelt man can re­al­ize the di­vine pres­ence and seek to at­tain a fuller ex­pe­ri­ence in and with this fore­taste of di­vin­ity.

62:6.1We, the Life Car­ri­ers on Uran­tia, had passed through the long vigil of watch­ful wait­ing since the day we first planted the life plasm in the plan­e­tary wa­ters, and nat­u­rally the ap­pear­ance of the first re­ally in­tel­li­gent and vo­li­tional be­ings brought to us great joy and su­preme sat­is­fac­tion.

62:6.2We had been watch­ing the twins de­velop men­tally through our ob­ser­va­tion of the func­tion­ing of the seven ad­ju­tant mind-spir­its as­signed to Uran­tia at the time of our ar­rival on the planet. Through­out the long evo­lu­tion­ary de­vel­op­ment of plan­e­tary life, these tire­less mind min­is­ters had ever reg­is­tered their in­creas­ing abil­ity to con­tact with the suc­ces­sively ex­pand­ing brain ca­pac­i­ties of the pro­gres­sively su­pe­rior an­i­mal crea­tures.

62:6.3At first only the spirit of in­tu­ition could func­tion in the in­stinc­tive and re­flex be­hav­ior of the pri­mor­dial an­i­mal life. With the dif­fer­en­ti­a­tion of higher types, the spirit of un­der­stand­ing was able to en­dow such crea­tures with the gift of spon­ta­neous as­so­ci­a­tion of ideas. Later on we ob­served the spirit of cour­age in op­er­a­tion; evolv­ing an­i­mals re­ally de­vel­oped a crude form of pro­tec­tive self-con­scious­ness. Sub­se­quent to the ap­pear­ance of the mam­malian groups, we be­held the spirit of knowl­edge man­i­fest­ing it­self in in­creased mea­sure. And the evo­lu­tion of the higher mam­mals brought the func­tion of the spirit of coun­sel, with the re­sult­ing growth of the herd in­stinct and the be­gin­nings of prim­i­tive so­cial de­vel­op­ment.

62:6.4In­creas­ingly, on down through the dawn mam­mals, the mid-mam­mals, and the Pri­mates, we had ob­served the aug­mented ser­vice of the first five ad­ju­tants. But never had the re­main­ing two, the high­est mind min­is­ters, been able to func­tion in the Uran­tia type of evo­lu­tion­ary mind.

62:6.5Imag­ine our joy one day—the twins were about ten years old—when the spirit of wor­ship made its first con­tact with the mind of the fe­male twin and shortly there­after with the male. We knew that some­thing closely akin to hu­man mind was ap­proach­ing cul­mi­na­tion; and when, about a year later, they fi­nally re­solved, as a re­sult of med­i­ta­tive thought and pur­pose­ful de­ci­sion, to flee from home and jour­ney north, then did the spirit of wis­dom be­gin to func­tion on Uran­tia and in these two now rec­og­nized hu­man minds.

62:6.6There was an im­me­di­ate and new or­der of mo­bi­liza­tion of the seven ad­ju­tant mind-spir­its. We were alive with ex­pec­ta­tion; we re­al­ized that the long-waited-for hour was ap­proach­ing; we knew we were upon the thresh­old of the re­al­iza­tion of our pro­tracted ef­fort to evolve will crea­tures on Uran­tia.

65:7.1The seven ad­ju­tant mind-spir­its are the ver­sa­tile mind min­is­ters to the lower in­tel­li­gent ex­is­tences of a lo­cal uni­verse. This or­der of mind is min­is­tered from the lo­cal uni­verse head­quar­ters or from some world con­nected there­with, but there is in­flu­en­tial di­rec­tion of lower-mind func­tion from the sys­tem cap­i­tals.

65:7.2On an evo­lu­tion­ary world much, very much, de­pends on the work of these seven ad­ju­tants. But they are mind min­is­ters; they are not con­cerned in phys­i­cal evo­lu­tion, the do­main of the Life Car­ri­ers. Nev­er­the­less, the per­fect in­te­gra­tion of these spirit en­dow­ments with the or­dained and nat­u­ral pro­ce­dure of the un­fold­ing and in­her­ent regime of the Life Car­ri­ers is re­spon­si­ble for the mor­tal in­abil­ity to dis­cern, in the phe­nom­e­non of mind, aught but the hand of na­ture and the out­work­ing of nat­u­ral pro­cesses, al­beit you are oc­ca­sion­ally some­what per­plexed in ex­plain­ing all of ev­ery­thing con­nected with the nat­u­ral re­ac­tions of mind as it is as­so­ci­ated with mat­ter. And if Uran­tia were op­er­at­ing more in ac­cor­dance with the orig­i­nal plans, you would ob­serve even less to ar­rest your at­ten­tion in the phe­nom­e­non of mind.

65:7.3The seven ad­ju­tant spir­its are more cir­cuit­like than en­tity­like, and on or­di­nary worlds they are en­cir­cuited with other ad­ju­tant func­tion­ings through­out the lo­cal uni­verse. On life-ex­per­i­ment plan­ets, how­ever, they are rel­a­tively iso­lated. And on Uran­tia, ow­ing to the unique na­ture of the life pat­terns, the lower ad­ju­tants ex­pe­ri­enced far more dif­fi­culty in con­tact­ing with the evo­lu­tion­ary or­gan­isms than would have been the case in a more stan­dard­ized type of life en­dow­ment.

65:7.4Again, on an av­er­age evo­lu­tion­ary world the seven ad­ju­tant spir­its are far bet­ter syn­chro­nized with the ad­vanc­ing stages of an­i­mal de­vel­op­ment than they were on Uran­tia. With but a sin­gle ex­cep­tion, the ad­ju­tants ex­pe­ri­enced the great­est dif­fi­culty in con­tact­ing with the evolv­ing minds of Uran­tia or­gan­isms that they had ever had in all their func­tion­ing through­out the uni­verse of Neb­a­don. On this world there de­vel­oped many forms of bor­der phe­nom­ena—con­fu­sional com­bi­na­tions of the me­chan­i­cal-non­teach­able and the non­me­chan­i­cal-teach­able types of or­gan­is­mal re­sponse.

65:7.5The seven ad­ju­tant spir­its do not make con­tact with the purely me­chan­i­cal or­ders of or­gan­is­mal en­vi­ron­men­tal re­sponse. Such prein­tel­li­gent re­sponses of liv­ing or­gan­isms per­tain purely to the en­ergy do­mains of the power cen­ters, the phys­i­cal con­trol­lers, and their as­so­ciates.

65:7.6The ac­qui­si­tion of the po­ten­tial of the abil­ity to learn from ex­pe­ri­ence marks the be­gin­ning of the func­tion­ing of the ad­ju­tant spir­its, and they func­tion from the lowli­est minds of prim­i­tive and in­vis­i­ble ex­is­tences up to the high­est types in the evo­lu­tion­ary scale of hu­man be­ings. They are the source and pat­tern for the oth­er­wise more or less mys­te­ri­ous be­hav­ior and in­com­pletely un­der­stood quick re­ac­tions of mind to the ma­te­rial en­vi­ron­ment. Long must these faith­ful and al­ways de­pend­able in­flu­ences carry for­ward their pre­lim­i­nary min­istry be­fore the an­i­mal mind at­tains the hu­man lev­els of spirit re­cep­tiv­ity.

65:7.7The ad­ju­tants func­tion ex­clu­sively in the evo­lu­tion of ex­pe­ri­enc­ing mind up to the level of the sixth phase, the spirit of wor­ship. At this level there oc­curs that in­ev­i­ta­ble over­lap­ping of min­istry—the phe­nom­e­non of the higher reach­ing down to co-or­di­nate with the lower in an­tic­i­pa­tion of sub­se­quent at­tain­ment of ad­vanced lev­els of de­vel­op­ment. And still ad­di­tional spirit min­istry ac­com­pa­nies the ac­tion of the sev­enth and last ad­ju­tant, the spirit of wis­dom. Through­out the min­istry of the spirit world the in­di­vid­ual never ex­pe­ri­ences abrupt tran­si­tions of spirit co-op­er­a­tion; al­ways are these changes grad­ual and re­cip­ro­cal.

65:7.8Al­ways should the do­mains of the phys­i­cal (elec­tro­chem­i­cal) and the men­tal re­sponse to en­vi­ron­men­tal stim­uli be dif­fer­en­ti­ated, and in turn must they all be rec­og­nized as phe­nom­ena apart from spir­i­tual ac­tiv­i­ties. The do­mains of phys­i­cal, men­tal, and spir­i­tual grav­ity are dis­tinct realms of cos­mic re­al­ity, not­with­stand­ing their in­ti­mate in­ter­re­la­tions.

112:2.10There ex­ists a great cos­mic gulf be­tween mat­ter and thought, and this gulf is im­mea­sur­ably greater be­tween ma­te­rial mind and spir­i­tual love. Con­scious­ness, much less self-con­scious­ness, can­not be ex­plained by any the­ory of mech­a­nis­tic elec­tronic as­so­ci­a­tion or ma­te­ri­al­is­tic en­ergy phe­nom­ena.

136:4.5The trans­ac­tions of this event­ful time were not the fan­tas­tic vi­sions of a starved and weak­ened mind, nei­ther were they the con­fused and puerile sym­bol­isms which af­ter­ward gained rec­ord as the “temp­ta­tions of Je­sus in the wilder­ness.” Rather was this a sea­son for think­ing over the whole event­ful and var­ied ca­reer of the Uran­tia be­stowal and for the care­ful lay­ing of those plans for fur­ther min­istry which would best serve this world while also con­tribut­ing some­thing to the bet­ter­ment of all other re­bel­lion-iso­lated spheres. Je­sus thought over the whole span of hu­man life on Uran­tia, from the days of An­don and Fonta, down through Adam’s de­fault, and on to the min­istry of the Mel­chiz­e­dek of Salem.

50:6.4Cul­ture pre­sup­poses qual­ity of mind; cul­ture can­not be en­hanced un­less mind is el­e­vated. Su­pe­rior in­tel­lect will seek a no­ble cul­ture and find some way to at­tain such a goal. In­fe­rior minds will spurn the high­est cul­ture even when pre­sented to them ready-made. Much de­pends, also, upon the suc­ces­sive mis­sions of the di­vine Sons and upon the ex­tent to which en­light­en­ment is re­ceived by the ages of their re­spec­tive dis­pen­sa­tions.

6:8.5Even though the Eter­nal Son is the pat­tern of mor­tal per­son­al­ity at­tain­ment, you find it eas­ier to grasp the re­al­ity of both the Fa­ther and the Spirit be­cause the Fa­ther is the ac­tual be­stower of your hu­man per­son­al­ity and the In­fi­nite Spirit is the ab­so­lute source of your mor­tal mind. But as you as­cend in the Par­a­dise path of spir­i­tual pro­gres­sion, the per­son­al­ity of the Eter­nal Son will be­come in­creas­ingly real to you, and the re­al­ity of his in­finitely spir­i­tual mind will be­come more dis­cern­i­ble to your pro­gres­sively spir­i­tu­al­iz­ing mind.

111:1.9Mind is your ship, the Ad­juster is your pi­lot, the hu­man will is cap­tain. The mas­ter of the mor­tal ves­sel should have the wis­dom to trust the di­vine pi­lot to guide the as­cend­ing soul into the mor­ontia har­bors of eter­nal sur­vival. Only by self­ish­ness, sloth­ful­ness, and sin­ful­ness can the will of man re­ject the guid­ance of such a lov­ing pi­lot and even­tu­ally wreck the mor­tal ca­reer upon the evil shoals of re­jected mercy and upon the rocks of em­braced sin. With your con­sent, this faith­ful pi­lot will safely carry you across the bar­ri­ers of time and the hand­i­caps of space to the very source of the di­vine mind and on be­yond, even to the Par­a­dise Fa­ther of Ad­justers.

133:7.1Shortly the trav­el­ers set sail for Cyprus, stop­ping at Rhodes. They en­joyed the long wa­ter voy­age and ar­rived at their is­land des­ti­na­tion much rested in body and re­freshed in spirit.

133:7.2It was their plan to en­joy a pe­riod of real rest and play on this visit to Cyprus as their tour of the Med­i­ter­ra­nean was draw­ing to a close. They landed at Pa­phos and at once be­gan the as­sem­bly of sup­plies for their so­journ of sev­eral weeks in the near-by moun­tains. On the third day af­ter their ar­rival they started for the hills with their well-loaded pack an­i­mals.

133:7.3For two weeks the trio greatly en­joyed them­selves, and then, with­out warn­ing, young Ga­nid was sud­denly taken griev­ously ill. For two weeks he suf­fered from a rag­ing fever, of­ten­times be­com­ing deliri­ous; both Je­sus and Gonod were kept busy at­tend­ing the sick boy. Je­sus skill­fully and ten­derly cared for the lad, and the fa­ther was amazed by both the gen­tle­ness and adept­ness man­i­fested in all his min­istry to the af­flicted youth. They were far from hu­man habi­ta­tions, and the boy was too ill to be moved; so they pre­pared as best they could to nurse him back to health right there in the moun­tains.

133:7.4Dur­ing Ga­nid’s con­va­les­cence of three weeks Je­sus told him many in­ter­est­ing things about na­ture and her var­i­ous moods. And what fun they had as they wan­dered over the moun­tains, the boy ask­ing ques­tions, Je­sus an­swer­ing them, and the fa­ther mar­veling at the whole per­for­mance.

133:7.5The last week of their so­journ in the moun­tains Je­sus and Ga­nid had a long talk on the func­tions of the hu­man mind. Af­ter sev­eral hours of dis­cus­sion the lad asked this ques­tion: “But, Teacher, what do you mean when you say that man ex­pe­ri­ences a higher form of self-con­scious­ness than do the higher an­i­mals?” And as re­stated in mod­ern phrase­ol­ogy, Je­sus an­swered:

133:7.6My son, I have al­ready told you much about the mind of man and the di­vine spirit that lives therein, but now let me em­pha­size that self-con­scious­ness is a re­al­ity. When any an­i­mal be­comes self-con­scious, it be­comes a prim­i­tive man. Such an at­tain­ment re­sults from a co-or­di­na­tion of func­tion be­tween im­per­sonal en­ergy and spirit-con­ceiv­ing mind, and it is this phe­nom­e­non which war­rants the be­stowal of an ab­so­lute fo­cal point for the hu­man per­son­al­ity, the spirit of the Fa­ther in heaven.

133:7.7Ideas are not sim­ply a rec­ord of sen­sa­tions; ideas are sen­sa­tions plus the re­flec­tive in­ter­pre­ta­tions of the per­sonal self; and the self is more than the sum of one’s sen­sa­tions. There be­gins to be some­thing of an ap­proach to unity in an evolv­ing self­hood, and that unity is de­rived from the in­dwelling pres­ence of a part of ab­so­lute unity which spir­i­tu­ally ac­ti­vates such a self-con­scious an­i­mal-ori­gin mind.

133:7.8No mere an­i­mal could pos­sess a time self-con­scious­ness. An­i­mals pos­sess a phys­i­o­log­i­cal co-or­di­na­tion of as­so­ci­ated sen­sa­tion-rec­og­ni­tion and mem­ory thereof, but none ex­pe­ri­ence a mean­ing­ful rec­og­ni­tion of sen­sa­tion or ex­hibit a pur­pose­ful as­so­ci­a­tion of these com­bined phys­i­cal ex­pe­ri­ences such as is man­i­fested in the con­clu­sions of in­tel­li­gent and re­flec­tive hu­man in­ter­pre­ta­tions. And this fact of self-con­scious ex­is­tence, as­so­ci­ated with the re­al­ity of his sub­se­quent spir­i­tual ex­pe­ri­ence, con­sti­tutes man a po­ten­tial son of the uni­verse and fore­shad­ows his even­tual at­tain­ment of the Su­preme Unity of the uni­verse.

133:7.9Nei­ther is the hu­man self merely the sum of the suc­ces­sive states of con­scious­ness. With­out the ef­fec­tive func­tion­ing of a con­scious­ness sorter and as­so­ci­a­tor there would not ex­ist suf­fi­cient unity to war­rant the des­ig­na­tion of a self­hood. Such an un­uni­fied mind could hardly at­tain con­scious lev­els of hu­man sta­tus. If the as­so­ci­a­tions of con­scious­ness were just an ac­ci­dent, the minds of all men would then ex­hibit the un­con­trolled and ran­dom as­so­ci­a­tions of cer­tain phases of men­tal mad­ness.

133:7.10A hu­man mind, built up solely out of the con­scious­ness of phys­i­cal sen­sa­tions, could never at­tain spir­i­tual lev­els; this kind of ma­te­rial mind would be ut­terly lack­ing in a sense of moral val­ues and would be with­out a guid­ing sense of spir­i­tual dom­i­nance which is so es­sen­tial to achiev­ing har­mo­nious per­son­al­ity unity in time, and which is in­sep­a­ra­ble from per­son­al­ity sur­vival in eter­nity.

133:7.11The hu­man mind early be­gins to man­i­fest qual­i­ties which are super­ma­te­rial; the truly re­flec­tive hu­man in­tel­lect is not al­to­gether bound by the lim­its of time. That in­di­vid­u­als so dif­fer in their life per­for­mances in­di­cates, not only the vary­ing en­dow­ments of hered­ity and the dif­fer­ent in­flu­ences of the en­vi­ron­ment, but also the de­gree of uni­fi­ca­tion with the in­dwelling spirit of the Fa­ther which has been achieved by the self, the mea­sure of the iden­ti­fi­ca­tion of the one with the other.

133:7.12The hu­man mind does not well stand the con­flict of dou­ble al­le­giance. It is a se­vere strain on the soul to un­dergo the ex­pe­ri­ence of an ef­fort to serve both good and evil. The su­premely happy and ef­fi­ciently uni­fied mind is the one wholly ded­i­cated to the do­ing of the will of the Fa­ther in heaven. Un­re­solved con­flicts de­stroy unity and may ter­mi­nate in mind dis­rup­tion. But the sur­vival char­ac­ter of a soul is not fos­tered by at­tempt­ing to se­cure peace of mind at any price, by the sur­ren­der of no­ble as­pi­ra­tions, and by the com­pro­mise of spir­i­tual ide­als; rather is such peace at­tained by the stal­wart as­ser­tion of the tri­umph of that which is true, and this vic­tory is achieved in the over­com­ing of evil with the po­tent force of good.

133:7.13The next day they de­parted for Salamis, where they em­barked for An­ti­och on the Syr­ian coast.

100:7.18Je­sus was the per­fectly uni­fied hu­man per­son­al­ity. And to­day, as in Gal­i­lee, he con­tin­ues to unify mor­tal ex­pe­ri­ence and to co-or­di­nate hu­man en­deav­ors. He uni­fies life, en­no­bles char­ac­ter, and sim­pli­fies ex­pe­ri­ence. He en­ters the hu­man mind to el­e­vate, trans­form, and trans­fig­ure it. It is lit­er­ally true: “If any man has Christ Je­sus within him, he is a new crea­ture; old things are pass­ing away; be­hold, all things are be­com­ing new.”

3:6.3All re­li­gious phi­los­o­phy, sooner or later, ar­rives at the con­cept of uni­fied uni­verse rule, of one God. Uni­verse causes can­not be lower than uni­verse ef­fects. The source of the streams of uni­verse life and of the cos­mic mind must be above the lev­els of their man­i­fes­ta­tion. The hu­man mind can­not be con­sis­tently ex­plained in terms of the lower or­ders of ex­is­tence. Man’s mind can be truly com­pre­hended only by rec­og­niz­ing the re­al­ity of higher or­ders of thought and pur­po­sive will. Man as a moral be­ing is in­ex­pli­ca­ble un­less the re­al­ity of the Uni­ver­sal Fa­ther is ac­knowl­edged.

91:3.1Chil­dren, when first learn­ing to make use of lan­guage, are prone to think out loud, to ex­press their thoughts in words, even if no one is pres­ent to hear them. With the dawn of cre­ative imag­i­na­tion they evince a ten­dency to con­verse with imag­i­nary com­pan­ions. In this way a bud­ding ego seeks to hold com­mu­nion with a fic­ti­tious al­ter ego. By this tech­nique the child early learns to con­vert his mono­logue con­ver­sa­tions into pseudo di­a­logues in which this al­ter ego makes replies to his ver­bal think­ing and wish ex­pres­sion. Very much of an adult’s think­ing is men­tally car­ried on in con­ver­sa­tional form.

• limitations

0:3.20RE­AL­ITY, as com­pre­hended by fi­nite be­ings, is par­tial, rel­a­tive, and shad­owy. The max­i­mum De­ity re­al­ity fully com­pre­hen­si­ble by evo­lu­tion­ary fi­nite crea­tures is em­braced within the Su­preme Be­ing. Nev­er­the­less there are an­te­ced­ent and eter­nal re­al­i­ties, super­fi­nite re­al­i­ties, which are an­ces­tral to this Su­preme De­ity of evo­lu­tion­ary time-space crea­tures. In at­tempt­ing to por­tray the ori­gin and na­ture of uni­ver­sal re­al­ity, we are forced to em­ploy the tech­nique of time-space rea­son­ing in or­der to reach the level of the fi­nite mind. There­fore must many of the si­mul­ta­ne­ous events of eter­nity be pre­sented as se­quen­tial trans­ac­tions.

• limitations

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.

• total conscious and unconscious experience

0:5.82. Mind. The think­ing, per­ceiv­ing, and feel­ing mech­a­nism of the hu­man or­gan­ism. The to­tal con­scious and un­con­scious ex­pe­ri­ence. The in­tel­li­gence as­so­ci­ated with the emo­tional life reach­ing up­ward through wor­ship and wis­dom to the spirit level.

• limitations

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.

• cannot survive without spirit

1:3.7In the in­ner ex­pe­ri­ence of man, mind is joined to mat­ter. Such ma­te­rial-linked minds can­not sur­vive mor­tal death. The tech­nique of sur­vival is em­braced in those ad­just­ments of the hu­man will and those trans­for­ma­tions in the mor­tal mind whereby such a God-con­scious in­tel­lect grad­u­ally be­comes spirit taught and even­tu­ally spirit led. This evo­lu­tion of the hu­man mind from mat­ter as­so­ci­a­tion to spirit union re­sults in the trans­mu­ta­tion of the po­ten­tially spirit phases of the mor­tal mind into the mor­ontia re­al­i­ties of the im­mor­tal soul. Mor­tal mind sub­servient to mat­ter is des­tined to be­come in­creas­ingly ma­te­rial and con­se­quently to suf­fer even­tual per­son­al­ity ex­tinc­tion; mind yielded to spirit is des­tined to be­come in­creas­ingly spir­i­tual and ul­ti­mately to achieve one­ness with the sur­viv­ing and guid­ing di­vine spirit and in this way to at­tain sur­vival and eter­nity of per­son­al­ity ex­is­tence.

• limitations

2:0.3In all our ef­forts to en­large and spir­i­tu­al­ize the hu­man con­cept of God, we are tremen­dously hand­i­capped by the lim­ited ca­pac­ity of the mor­tal mind. We are also se­ri­ously hand­i­capped in the ex­e­cu­tion of our as­sign­ment by the lim­i­ta­tions of lan­guage and by the pov­erty of ma­te­rial which can be uti­lized for pur­poses of il­lus­tra­tion or com­par­i­son in our ef­forts to por­tray di­vine val­ues and to pre­sent spir­i­tual mean­ings to the fi­nite, mor­tal mind of man. All our ef­forts to en­large the hu­man con­cept of God would be well-nigh fu­tile ex­cept for the fact that the mor­tal mind is in­dwelt by the be­stowed Ad­juster of the Uni­ver­sal Fa­ther and is per­vaded by the Truth Spirit of the Cre­ator Son. De­pend­ing, there­fore, on the pres­ence of these di­vine spir­its within the heart of man for as­sis­tance in the en­large­ment of the con­cept of God, I cheer­fully un­der­take the ex­e­cu­tion of my man­date to at­tempt the fur­ther por­trayal of the na­ture of God to the mind of man.

• bestowal of the Infinite Spirit and the local universe Mother Spirit

3:1.8The mind pres­ence of God is cor­re­lated with the ab­so­lute mind of the Con­joint Ac­tor, the In­fi­nite Spirit, but in the fi­nite cre­ations it is bet­ter dis­cerned in the ev­ery­where func­tion­ing of the cos­mic mind of the Par­a­dise Mas­ter Spir­its. Just as the First Source and Cen­ter is po­ten­tially pres­ent in the mind cir­cuits of the Con­joint Ac­tor, so is he po­ten­tially pres­ent in the ten­sions of the Uni­ver­sal Ab­so­lute. But mind of the hu­man or­der is a be­stowal of the Daugh­ters of the Con­joint Ac­tor, the Di­vine Min­is­ters of the evolv­ing uni­verses.

• limitations

3:2.7Sit­u­a­tions do arise in which it ap­pears that emer­gency rul­ings have been made, that nat­u­ral laws have been sus­pended, that mis­adap­ta­tions have been rec­og­nized, and that an ef­fort is be­ing made to rec­tify the sit­u­a­tion; but such is not the case. Such con­cepts of God have their ori­gin in the lim­ited range of your view­point, in the finite­ness of your com­pre­hen­sion, and in the cir­cum­scribed scope of your sur­vey; such mis­un­der­stand­ing of God is due to the pro­found ig­no­rance you en­joy re­gard­ing the ex­is­tence of the higher laws of the realm, the mag­ni­tude of the Fa­ther’s char­ac­ter, the in­fin­ity of his at­tri­butes, and the fact of his free-will­ness.

• limitations

3:2.10Thus it is that your de­tached, sec­tional, fi­nite, gross, and highly ma­te­ri­al­is­tic view­point and the lim­i­ta­tions in­her­ent in the na­ture of your be­ing con­sti­tute such a hand­i­cap that you are un­able to see, com­pre­hend, or know the wis­dom and kind­ness of many of the di­vine acts which to you seem fraught with such crush­ing cru­elty, and which seem to be char­ac­ter­ized by such ut­ter in­dif­fer­ence to the com­fort and wel­fare, to the plan­e­tary hap­pi­ness and per­sonal pros­per­ity, of your fel­low crea­tures. It is be­cause of the lim­its of hu­man vi­sion, it is be­cause of your cir­cum­scribed un­der­stand­ing and fi­nite com­pre­hen­sion, that you mis­un­der­stand the mo­tives, and per­vert the pur­poses, of God. But many things oc­cur on the evo­lu­tion­ary worlds which are not the per­sonal do­ings of the Uni­ver­sal Fa­ther.

• limitations

3:3.5Om­nipo­tence does not im­ply the power to do the non­doable, the un­god­like act. Nei­ther does om­ni­science im­ply the know­ing of the un­know­able. But such state­ments can hardly be made com­pre­hen­si­ble to the fi­nite mind. The crea­ture can hardly un­der­stand the range and lim­i­ta­tions of the will of the Cre­ator.

• limitations

3:4.5To the mor­tals of time there is a fu­ture, but God in­hab­its eter­nity. Even though I hail from near the very abid­ing place of De­ity, I can­not pre­sume to speak with per­fec­tion of un­der­stand­ing con­cern­ing the in­fin­ity of many of the di­vine at­tri­butes. In­fin­ity of mind alone can fully com­pre­hend in­fin­ity of ex­is­tence and eter­nity of ac­tion.

3:4.6Mor­tal man can­not pos­si­bly know the in­fini­tude of the heav­enly Fa­ther. Fi­nite mind can­not think through such an ab­so­lute truth or fact. But this same fi­nite hu­man be­ing can ac­tu­ally feel—lit­er­ally ex­pe­ri­ence—the full and undi­min­ished im­pact of such an in­fi­nite Fa­ther’s LOVE. Such a love can be truly ex­pe­ri­enced, al­beit while qual­ity of ex­pe­ri­ence is un­lim­ited, quan­tity of such an ex­pe­ri­ence is strictly lim­ited by the hu­man ca­pac­ity for spir­i­tual re­cep­tiv­ity and by the as­so­ci­ated ca­pac­ity to love the Fa­ther in re­turn.

• limitations

4:3.6The in­fi­nite good­ness of the Fa­ther is be­yond the com­pre­hen­sion of the fi­nite mind of time; hence must there al­ways be af­forded a con­trast with com­par­a­tive evil (not sin) for the ef­fec­tive ex­hi­bi­tion of all phases of rel­a­tive good­ness. Per­fec­tion of di­vine good­ness can be dis­cerned by mor­tal im­per­fec­tion of in­sight only be­cause it stands in con­trastive as­so­ci­a­tion with rel­a­tive im­per­fec­tion in the re­la­tion­ships of time and mat­ter in the mo­tions of space.

• cannot understand real significance of religion, worship

5:3.7Sin­cere wor­ship con­notes the mo­bi­liza­tion of all the pow­ers of the hu­man per­son­al­ity un­der the dom­i­nance of the evolv­ing soul and sub­ject to the di­vine di­rec­tion­iza­tion of the as­so­ci­ated Thought Ad­juster. The mind of ma­te­rial lim­i­ta­tions can never be­come highly con­scious of the real sig­nif­i­cance of true wor­ship. Man’s re­al­iza­tion of the re­al­ity of the wor­ship ex­pe­ri­ence is chiefly de­ter­mined by the de­vel­op­men­tal sta­tus of his evolv­ing im­mor­tal soul. The spir­i­tual growth of the soul takes place wholly in­de­pen­dently of the in­tel­lec­tual self-con­scious­ness.

• cannot understand real significance of religion, worship
• limitations

5:5.6Re­li­gious ex­pe­ri­ence, be­ing es­sen­tially spir­i­tual, can never be fully un­der­stood by the ma­te­rial mind; hence the func­tion of the­ol­ogy, the psy­chol­ogy of re­li­gion. The es­sen­tial doc­trine of the hu­man re­al­iza­tion of God cre­ates a para­dox in fi­nite com­pre­hen­sion. It is well-nigh im­pos­si­ble for hu­man logic and fi­nite rea­son to har­mo­nize the con­cept of di­vine im­ma­nence, God within and a part of ev­ery in­di­vid­ual, with the idea of God’s tran­scen­dence, the di­vine dom­i­na­tion of the uni­verse of uni­verses. These two es­sen­tial con­cepts of De­ity must be uni­fied in the faith-grasp of the con­cept of the tran­scen­dence of a per­sonal God and in the re­al­iza­tion of the in­dwelling pres­ence of a frag­ment of that God in or­der to jus­tify in­tel­li­gent wor­ship and val­i­date the hope of per­son­al­ity sur­vival. The dif­fi­cul­ties and para­doxes of re­li­gion are in­her­ent in the fact that the re­al­i­ties of re­li­gion are ut­terly be­yond the mor­tal ca­pac­ity for in­tel­lec­tual com­pre­hen­sion.

• limitations

6:8.8The Eter­nal Son is a grand and glo­ri­ous per­son­al­ity. Al­though it is be­yond the pow­ers of the mor­tal and ma­te­rial mind to grasp the ac­tu­al­ity of the per­son­al­ity of such an in­fi­nite be­ing, doubt not, he is a per­son. I know whereof I speak. Times al­most with­out num­ber I have stood in the di­vine pres­ence of this Eter­nal Son and then jour­neyed forth in the uni­verse to ex­e­cute his gra­cious bid­ding.

• limitations

8:1.10And we thus por­tray the se­quen­tial ori­gin of the Third Source and Cen­ter as an in­ter­pre­ta­tive con­de­scen­sion to the time-bound and space-con­di­tioned mind of mor­tal crea­tures. The mind of man must have a start­ing point for the vi­su­al­iza­tion of uni­verse his­tory, and I have been di­rected to pro­vide this tech­nique of ap­proach to the his­toric con­cept of eter­nity. In the ma­te­rial mind, con­sis­tency de­mands a First Cause; there­fore do we pos­tu­late the Uni­ver­sal Fa­ther as the First Source and the Ab­so­lute Cen­ter of all cre­ation, at the same time in­struct­ing all crea­ture minds that the Son and the Spirit are co­eter­nal with the Fa­ther in all phases of uni­verse his­tory and in all realms of cre­ative ac­tiv­ity. And we do this with­out in any sense be­ing dis­re­gard­ful of the re­al­ity and eter­nity of the Isle of Par­a­dise and of the Un­qual­i­fied, Uni­ver­sal, and De­ity Ab­so­lutes.

• child best relates to reality by first mastering child-parent relationship, then enlarging

8:1.11It is enough of a reach of the ma­te­rial mind of the chil­dren of time to con­ceive of the Fa­ther in eter­nity. We know that any child can best re­late him­self to re­al­ity by first mas­ter­ing the re­la­tion­ships of the child-par­ent sit­u­a­tion and then by en­larg­ing this con­cept to em­brace the fam­ily as a whole. Sub­se­quently the grow­ing mind of the child will be able to ad­just to the con­cept of fam­ily re­la­tions, to re­la­tion­ships of the com­mu­nity, the race, and the world, and then to those of the uni­verse, the super­uni­verse, even the uni­verse of uni­verses.

• mind transmutes spirit values into meanings of intellect

9:4.6Mind trans­mutes the val­ues of spirit into the mean­ings of in­tel­lect; vo­li­tion has power to bring the mean­ings of mind to fruit in both the ma­te­rial and spir­i­tual do­mains. The Par­a­dise as­cent in­volves a rel­a­tive and dif­fer­en­tial growth in spirit, mind, and en­ergy. The per­son­al­ity is the uni­fier of these com­po­nents of ex­pe­ri­en­tial in­di­vid­u­al­ity.

• individualized circuit of cosmic mind

9:5.4Since the Third Per­son of De­ity is the source of mind, it is quite nat­u­ral that the evo­lu­tion­ary will crea­tures find it eas­ier to form com­pre­hen­si­ble con­cepts of the In­fi­nite Spirit than they do of ei­ther the Eter­nal Son or the Uni­ver­sal Fa­ther. The re­al­ity of the Con­joint Cre­ator is dis­closed im­per­fectly in the very ex­is­tence of hu­man mind. The Con­joint Cre­ator is the an­ces­tor of the cos­mic mind, and the mind of man is an in­di­vid­u­al­ized cir­cuit, an im­per­sonal por­tion, of that cos­mic mind as it is be­stowed in a lo­cal uni­verse by a Cre­ative Daugh­ter of the Third Source and Cen­ter.

• of divine origin and destiny, but not yet of divine dignity

9:5.6Mind, on Uran­tia, is a com­pro­mise be­tween the essence of thought per­fec­tion and the evolv­ing men­tal­ity of your im­ma­ture hu­man na­ture. The plan for your in­tel­lec­tual evo­lu­tion is, in­deed, one of sub­lime per­fec­tion, but you are far short of that di­vine goal as you func­tion in the taber­na­cles of the flesh. Mind is truly of di­vine ori­gin, and it does have a di­vine des­tiny, but your mor­tal minds are not yet of di­vine dig­nity.

• often marred by insincerity and unrighteousness

9:5.7Too of­ten, all too of­ten, you mar your minds by in­sin­cer­ity and sear them with un­righ­teous­ness; you sub­ject them to an­i­mal fear and dis­tort them by use­less anx­i­ety. There­fore, though the source of mind is di­vine, mind as you know it on your world of as­cen­sion can hardly be­come the ob­ject of great ad­mi­ra­tion, much less of ado­ra­tion or wor­ship. The con­tem­pla­tion of the im­ma­ture and in­ac­tive hu­man in­tel­lect should lead only to re­ac­tions of hu­mil­ity.

• limitations

11:0.2The ma­te­rial beauty of Par­a­dise con­sists in the mag­nif­i­cence of its phys­i­cal per­fec­tion; the grandeur of the Isle of God is ex­hib­ited in the su­perb in­tel­lec­tual ac­com­plish­ments and mind de­vel­op­ment of its in­hab­i­tants; the glory of the cen­tral Isle is shown forth in the in­fi­nite en­dow­ment of di­vine spirit per­son­al­ity—the light of life. But the depths of the spir­i­tual beauty and the won­ders of this mag­nif­i­cent en­sem­ble are ut­terly be­yond the com­pre­hen­sion of the fi­nite mind of ma­te­rial crea­tures. The glory and spir­i­tual splen­dor of the di­vine abode are im­pos­si­ble of mor­tal com­pre­hen­sion. And Par­a­dise is from eter­nity; there are nei­ther rec­ords nor tra­di­tions re­spect­ing the ori­gin of this nu­clear Isle of Light and Life.

• time consciousness of sequence, motion, and duration

12:5.71. Mind-per­ceived time—con­scious­ness of se­quence, mo­tion, and a sense of du­ra­tion.

• limitations

12:7.2In all his deal­ings with all his be­ings it is true that the laws of God are not in­her­ently ar­bi­trary. To you, with your lim­ited vi­sion and fi­nite view­point, the acts of God must of­ten ap­pear to be dic­ta­to­rial and ar­bi­trary. The laws of God are merely the habits of God, his way of re­peat­edly do­ing things; and he ever does all things well. You ob­serve that God does the same thing in the same way, re­peat­edly, sim­ply be­cause that is the best way to do that par­tic­u­lar thing in a given cir­cum­stance; and the best way is the right way, and there­fore does in­fi­nite wis­dom al­ways or­der it done in that pre­cise and per­fect man­ner. You should also re­mem­ber that na­ture is not the ex­clu­sive act of De­ity; other in­flu­ences are pres­ent in those phe­nom­ena which man calls na­ture.

• loses gravity response in proportion to spirit identification

12:8.5As the mind of any per­son­al­ity in the uni­verse be­comes more spir­i­tual—God­like—it be­comes less re­spon­sive to ma­te­rial grav­ity. Re­al­ity, mea­sured by phys­i­cal-grav­ity re­sponse, is the an­tithe­sis of re­al­ity as de­ter­mined by qual­ity of spirit con­tent. Phys­i­cal-grav­ity ac­tion is a quan­ti­ta­tive de­ter­miner of non­spirit en­ergy; spir­i­tual-grav­ity ac­tion is the qual­i­ta­tive mea­sure of the liv­ing en­ergy of di­vin­ity.

• supermaterial ability to co-ordinate things, ideas, and values

12:8.8Mind is the tech­nique whereby spirit re­al­i­ties be­come ex­pe­ri­en­tial to crea­ture per­son­al­i­ties. And in the last anal­y­sis the uni­fy­ing pos­si­bil­i­ties of even hu­man mind, the abil­ity to co-or­di­nate things, ideas, and val­ues, is super­ma­te­rial.

• identity

12:8.16The brighter the shin­ing of the spir­i­tu­al­ized per­son­al­ity (the Fa­ther in the uni­verse, the frag­ment of po­ten­tial spirit per­son­al­ity in the in­di­vid­ual crea­ture), the greater the shadow cast by the in­ter­ven­ing mind upon its ma­te­rial in­vest­ment. In time, man’s body is just as real as mind or spirit, but in death, both mind (iden­tity) and spirit sur­vive while the body does not. A cos­mic re­al­ity can be nonex­is­tent in per­son­al­ity ex­pe­ri­ence. And so your Greek fig­ure of speech—the ma­te­rial as the shadow of the more real spirit sub­stance—does have a philo­sophic sig­nif­i­cance.

• living relationship of personal mind and spirit
• personal-energy system existing around spirit nucleus

12:9.6Mor­tal man has a spirit nu­cleus. The mind is a per­sonal-en­ergy sys­tem ex­ist­ing around a di­vine spirit nu­cleus and func­tion­ing in a ma­te­rial en­vi­ron­ment. Such a liv­ing re­la­tion­ship of per­sonal mind and spirit con­sti­tutes the uni­verse po­ten­tial of eter­nal per­son­al­ity. Real trou­ble, last­ing dis­ap­point­ment, se­ri­ous de­feat, or in­es­cap­able death can come only af­ter self-con­cepts pre­sume fully to dis­place the gov­ern­ing power of the cen­tral spirit nu­cleus, thereby dis­rupt­ing the cos­mic scheme of per­son­al­ity iden­tity.

• limitations

14:0.1The per­fect and di­vine uni­verse oc­cu­pies the cen­ter of all cre­ation; it is the eter­nal core around which the vast cre­ations of time and space re­volve. Par­a­dise is the gi­gan­tic nu­clear Isle of ab­so­lute sta­bil­ity which rests mo­tion­less at the very heart of the mag­nif­i­cent eter­nal uni­verse. This cen­tral plan­e­tary fam­ily is called Ha­vona and is far-dis­tant from the lo­cal uni­verse of Neb­a­don. It is of enor­mous di­men­sions and al­most un­be­liev­able mass and con­sists of one bil­lion spheres of unimag­ined beauty and su­perb grandeur, but the true mag­ni­tude of this vast cre­ation is re­ally be­yond the un­der­stand­ing grasp of the hu­man mind.

• limitations

14:3.8Spir­i­tu­ally these worlds are ide­ally ap­pointed; they are fit­tingly adapted to their pur­pose of har­bor­ing the nu­mer­ous or­ders of dif­fer­ing be­ings who func­tion in the cen­tral uni­verse. Man­i­fold ac­tiv­i­ties take place on these beau­ti­ful worlds which are far be­yond hu­man com­pre­hen­sion.

• human minds sometimes run in channels of inexplicable agreement

16:6.3The fact of the cos­mic mind ex­plains the kin­ship of var­i­ous types of hu­man and super­hu­man minds. Not only are kin­dred spir­its at­tracted to each other, but kin­dred minds are also very fra­ter­nal and in­clined to­wards co-op­er­a­tion the one with the other. Hu­man minds are some­times ob­served to be run­ning in chan­nels of as­ton­ish­ing sim­i­lar­ity and in­ex­pli­ca­ble agree­ment.

• cosmic mind endowment of innate recognition of things, meanings, and values

16:6.4There ex­ists in all per­son­al­ity as­so­ci­a­tions of the cos­mic mind a qual­ity which might be de­nom­i­nated the “re­al­ity re­sponse.” It is this uni­ver­sal cos­mic en­dow­ment of will crea­tures which saves them from be­com­ing help­less vic­tims of the im­plied a pri­ori as­sump­tions of sci­ence, phi­los­o­phy, and re­li­gion. This re­al­ity sen­si­tiv­ity of the cos­mic mind re­sponds to cer­tain phases of re­al­ity just as en­ergy-ma­te­rial re­sponds to grav­ity. It would be still more cor­rect to say that these super­ma­te­rial re­al­i­ties so re­spond to the mind of the cos­mos.

16:6.5The cos­mic mind un­fail­ingly re­sponds (rec­og­nizes re­sponse) on three lev­els of uni­verse re­al­ity. These re­sponses are self-ev­i­dent to clear-rea­son­ing and deep-think­ing minds. These lev­els of re­al­ity are:

16:6.61. Cau­sa­tion—the re­al­ity do­main of the phys­i­cal senses, the sci­en­tific realms of log­i­cal uni­for­mity, the dif­fer­en­ti­a­tion of the fac­tual and the non­fac­tual, re­flec­tive con­clu­sions based on cos­mic re­sponse. This is the math­e­mat­i­cal form of the cos­mic dis­crim­i­na­tion.

16:6.72. Duty—the re­al­ity do­main of morals in the philo­sophic realm, the arena of rea­son, the rec­og­ni­tion of rel­a­tive right and wrong. This is the ju­di­cial form of the cos­mic dis­crim­i­na­tion.

16:6.83. Wor­ship—the spir­i­tual do­main of the re­al­ity of re­li­gious ex­pe­ri­ence, the per­sonal re­al­iza­tion of di­vine fel­low­ship, the rec­og­ni­tion of spirit val­ues, the as­sur­ance of eter­nal sur­vival, the as­cent from the sta­tus of ser­vants of God to the joy and lib­erty of the sons of God. This is the high­est in­sight of the cos­mic mind, the rev­er­en­tial and wor­ship­ful form of the cos­mic dis­crim­i­na­tion.

16:6.9These sci­en­tific, moral, and spir­i­tual in­sights, these cos­mic re­sponses, are in­nate in the cos­mic mind, which en­dows all will crea­tures. The ex­pe­ri­ence of liv­ing never fails to de­velop these three cos­mic in­tu­itions; they are con­sti­tu­tive in the self-con­scious­ness of re­flec­tive think­ing. But it is sad to re­cord that so few per­sons on Uran­tia take de­light in cul­ti­vat­ing these qual­i­ties of coura­geous and in­de­pen­dent cos­mic think­ing.

16:6.10In the lo­cal uni­verse mind be­stowals, these three in­sights of the cos­mic mind con­sti­tute the a pri­ori as­sump­tions which make it pos­si­ble for man to func­tion as a ra­tio­nal and self-con­scious per­son­al­ity in the realms of sci­ence, phi­los­o­phy, and re­li­gion. Stated oth­er­wise, the rec­og­ni­tion of the re­al­ity of these three man­i­fes­ta­tions of the In­fi­nite is by a cos­mic tech­nique of self-rev­e­la­tion. Mat­ter-en­ergy is rec­og­nized by the math­e­mat­i­cal logic of the senses; mind-rea­son in­tu­itively knows its moral duty; spirit-faith (wor­ship) is the re­li­gion of the re­al­ity of spir­i­tual ex­pe­ri­ence. These three ba­sic fac­tors in re­flec­tive think­ing may be uni­fied and co-or­di­nated in per­son­al­ity de­vel­op­ment, or they may be­come dis­pro­por­tion­ate and vir­tu­ally un­re­lated in their re­spec­tive func­tions. But when they be­come uni­fied, they pro­duce a strong char­ac­ter con­sist­ing in the cor­re­la­tion of a fac­tual sci­ence, a moral phi­los­o­phy, and a gen­uine re­li­gious ex­pe­ri­ence. And it is these three cos­mic in­tu­itions that give ob­jec­tive va­lid­ity, re­al­ity, to man’s ex­pe­ri­ence in and with things, mean­ings, and val­ues.

16:6.11It is the pur­pose of ed­u­ca­tion to de­velop and sharpen these in­nate en­dow­ments of the hu­man mind; of civ­i­liza­tion to ex­press them; of life ex­pe­ri­ence to re­al­ize them; of re­li­gion to en­no­ble them; and of per­son­al­ity to unify them.

• cosmic mind endowment of innate recognition of things, meanings, and values

16:9.1The cos­mic-mind-en­dowed, Ad­juster-in­dwelt, per­sonal crea­ture pos­sesses in­nate rec­og­ni­tion-re­al­iza­tion of en­ergy re­al­ity, mind re­al­ity, and spirit re­al­ity. The will crea­ture is thus equipped to dis­cern the fact, the law, and the love of God. Aside from these three in­alien­ables of hu­man con­scious­ness, all hu­man ex­pe­ri­ence is re­ally sub­jec­tive ex­cept that in­tu­itive re­al­iza­tion of va­lid­ity at­taches to the uni­fi­ca­tion of these three uni­verse re­al­ity re­sponses of cos­mic rec­og­ni­tion.

• craves (wrongly) to approach cosmology from the simple to the complex

19:1.5For ex­am­ple: The hu­man mind would or­di­nar­ily crave to ap­proach the cos­mic phi­los­o­phy por­trayed in these rev­e­la­tions by pro­ceed­ing from the sim­ple and the fi­nite to the com­plex and the in­fi­nite, from hu­man ori­gins to di­vine des­tinies. But that path does not lead to spir­i­tual wis­dom. Such a pro­ce­dure is the eas­i­est path to a cer­tain form of ge­netic knowl­edge, but at best it can only re­veal man’s ori­gin; it re­veals lit­tle or noth­ing about his di­vine des­tiny.

19:1.6Even in the study of man’s bi­o­logic evo­lu­tion on Uran­tia, there are grave ob­jec­tions to the ex­clu­sive his­toric ap­proach to his pres­ent-day sta­tus and his cur­rent prob­lems. The true per­spec­tive of any re­al­ity prob­lem—hu­man or di­vine, ter­res­trial or cos­mic—can be had only by the full and un­prej­u­diced study and cor­re­la­tion of three phases of uni­verse re­al­ity: ori­gin, his­tory, and des­tiny. The proper un­der­stand­ing of these three ex­pe­ri­en­tial re­al­i­ties af­fords the ba­sis for a wise es­ti­mate of the cur­rent sta­tus.

19:1.7When the hu­man mind un­der­takes to fol­low the philo­sophic tech­nique of start­ing from the lower to ap­proach the higher, whether in bi­ol­ogy or the­ol­ogy, it is al­ways in dan­ger of com­mit­ting four er­rors of rea­son­ing:

19:1.81. It may ut­terly fail to per­ceive the fi­nal and com­pleted evo­lu­tion­ary goal of ei­ther per­sonal at­tain­ment or cos­mic des­tiny.

19:1.92. It may com­mit the su­preme phil­o­soph­i­cal blun­der by over­sim­pli­fy­ing cos­mic evo­lu­tion­ary (ex­pe­ri­en­tial) re­al­ity, thus lead­ing to the dis­tor­tion of facts, to the per­ver­sion of truth, and to the mis­con­cep­tion of des­tinies.

19:1.103. The study of cau­sa­tion is the pe­rusal of his­tory. But the knowl­edge of how a be­ing be­comes does not nec­es­sar­ily pro­vide an in­tel­li­gent un­der­stand­ing of the pres­ent sta­tus and true char­ac­ter of such a be­ing.

19:1.114. His­tory alone fails ad­e­quately to re­veal fu­ture de­vel­op­ment—des­tiny. Fi­nite ori­gins are help­ful, but only di­vine causes re­veal fi­nal ef­fects. Eter­nal ends are not shown in time be­gin­nings. The pres­ent can be truly in­ter­preted only in the light of the cor­re­lated past and fu­ture.

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.

• limitations

30:1.113There are spir­its: spirit en­ti­ties, spirit pres­ences, per­sonal spir­its, preper­sonal spir­its, super­per­sonal spir­its, spirit ex­is­tences, spirit per­son­al­i­ties—but nei­ther mor­tal lan­guage nor mor­tal in­tel­lect are ad­e­quate. We may how­ever state that there are no per­son­al­i­ties of “pure mind”; no en­tity has per­son­al­ity un­less he is en­dowed with it by God who is spirit. Any mind en­tity that is not as­so­ci­ated with ei­ther spir­i­tual or phys­i­cal en­ergy is not a per­son­al­ity. But in the same sense that there are spirit per­son­al­i­ties who have mind there are mind per­son­al­i­ties who have spirit. Maj­es­ton and his as­so­ciates are fairly good il­lus­tra­tions of mind-dom­i­nated be­ings, but there are bet­ter il­lus­tra­tions of this type of per­son­al­ity un­known to you. There are even whole un­re­vealed or­ders of such mind per­son­al­i­ties, but they are al­ways spirit as­so­ci­ated. Cer­tain other un­re­vealed crea­tures are what might be termed mindal- and phys­i­cal-en­ergy per­son­al­i­ties. This type of be­ing is non­re­spon­sive to spirit grav­ity but is nonethe­less a true per­son­al­ity—is within the Fa­ther’s cir­cuit.

• limitations

31:8.2In the dis­cus­sion of Tran­scen­den­talers we are re­stricted, not only by the lim­i­ta­tions of hu­man com­pre­hen­sion, but also by the terms of the man­date gov­ern­ing these dis­clo­sures con­cern­ing the per­son­al­i­ties of Par­a­dise. These be­ings are in no way con­nected with the mor­tal as­cent to Ha­vona. The vast host of the Par­a­dise Tran­scen­den­talers have noth­ing what­ever to do with the af­fairs of ei­ther Ha­vona or the seven super­uni­verses, be­ing con­cerned only with the super­ad­min­is­tra­tion of the af­fairs of the mas­ter uni­verse.

• endowed with Holy Spirit has capacity to choose Adjuster

34:5.4When mind is thus en­dowed with the min­istry of the Holy Spirit, it pos­sesses the ca­pac­ity for (con­sciously or un­con­sciously) choos­ing the spir­i­tual pres­ence of the Uni­ver­sal Fa­ther—the Thought Ad­juster. But it is not un­til a be­stowal Son has lib­er­ated the Spirit of Truth for plan­e­tary min­istry to all mor­tals that all nor­mal minds are au­to­mat­i­cally pre­pared for the re­cep­tion of the Thought Ad­justers. The Spirit of Truth works as one with the pres­ence of the spirit of the Di­vine Min­is­ter. This dual spirit li­ai­son hov­ers over the worlds, seek­ing to teach truth and to spir­i­tu­ally en­lighten the minds of men, to in­spire the souls of the crea­tures of the as­cend­ing races, and to lead the peo­ples dwell­ing on the evo­lu­tion­ary plan­ets ever to­wards their Par­a­dise goal of di­vine des­tiny.

• 24 orders of psychic organization

36:2.16World Num­ber Three is de­voted to the con­ser­va­tion of life. Here var­i­ous modes of life pro­tec­tion and preser­va­tion are stud­ied and de­vel­oped by the as­sis­tants and cus­to­di­ans of the Life Car­rier corps. The life plans for ev­ery new world al­ways pro­vide for the early es­tab­lish­ment of the life-con­ser­va­tion com­mis­sion, con­sist­ing of cus­to­dian spe­cial­ists in the ex­pert ma­nip­u­la­tion of the ba­sic life pat­terns. On Uran­tia there were twenty-four such cus­to­dian com­mis­sion­ers, two for each fun­da­men­tal or par­ent pat­tern of the ar­chi­tec­tural or­ga­ni­za­tion of the life ma­te­rial. On plan­ets such as yours the high­est form of life is re­pro­duced by a life-car­ry­ing bun­dle which pos­sesses twenty-four pat­tern units. (And since the in­tel­lec­tual life grows out of, and upon the foun­da­tion of, the phys­i­cal, there come into ex­is­tence the four and twenty ba­sic or­ders of psy­chic or­ga­ni­za­tion.)

• endowment of adjutant mind-spirits superimposed upon mechanical mind given by Infinite Spirit

36:2.18Num­ber Five World is con­cerned wholly with life as­so­ci­ated with mind. Each of its satel­lites is de­voted to the study of a sin­gle phase of crea­ture mind cor­re­lated with crea­ture life. Mind such as man com­pre­hends is an en­dow­ment of the seven ad­ju­tant mind-spir­its super­im­posed on the non­teach­able or me­chan­i­cal lev­els of mind by the agen­cies of the In­fi­nite Spirit. The life pat­terns are var­i­ously re­spon­sive to these ad­ju­tants and to the dif­fer­ent spirit min­istries op­er­at­ing through­out the uni­verses of time and space. The ca­pac­ity of ma­te­rial crea­tures to ef­fect spirit re­sponse is en­tirely de­pen­dent on the as­so­ci­ated mind en­dow­ment, which, in turn, has di­rec­tion­ized the course of the bi­o­logic evo­lu­tion of these same mor­tal crea­tures.

• cannot survive without spirit

36:5.17Non­spir­i­tual mind is ei­ther a spirit-en­ergy man­i­fes­ta­tion or a phys­i­cal-en­ergy phe­nom­e­non. Even hu­man mind, per­sonal mind, has no sur­vival qual­i­ties apart from spirit iden­ti­fi­ca­tion. Mind is a di­vin­ity be­stowal, but it is not im­mor­tal when it func­tions with­out spirit in­sight, and when it is de­void of the abil­ity to wor­ship and crave sur­vival.

• loses gravity response in proportion to spirit identification

42:11.4Mo­tion and uni­verse grav­i­ta­tion are twin facets of the im­per­sonal time-space mech­a­nism of the uni­verse of uni­verses. The lev­els of grav­ity re­sponse for spirit, mind, and mat­ter are quite in­de­pen­dent of time, but only true spirit lev­els of re­al­ity are in­de­pen­dent of space (non­spa­tial). The higher mind lev­els of the uni­verse—the spirit-mind lev­els—may also be non­spa­tial, but the lev­els of ma­te­rial mind, such as hu­man mind, are re­spon­sive to the in­ter­ac­tions of uni­verse grav­i­ta­tion, los­ing this re­sponse only in pro­por­tion to spirit iden­ti­fi­ca­tion. Spirit-re­al­ity lev­els are rec­og­nized by their spirit con­tent, and spir­i­tu­al­ity in time and space is mea­sured in­versely to the lin­ear-grav­ity re­sponse.

• lowest mind of all

42:11.8The higher the uni­verse mind as­so­ci­ated with any uni­verse phe­nom­e­non, the more dif­fi­cult it is for the lower types of mind to dis­cover it. And since the mind of the uni­verse mech­a­nism is cre­ative spirit-mind (even the mind­ed­ness of the In­fi­nite), it can never be dis­cov­ered or dis­cerned by the lower-level minds of the uni­verse, much less by the low­est mind of all, the hu­man. The evolv­ing an­i­mal mind, while nat­u­rally God-seek­ing, is not alone and of it­self in­her­ently God-know­ing.

• incapable of grasping meaning of semispirit activities

44:0.20But I al­most de­spair of be­ing able to con­vey to the ma­te­rial mind the na­ture of the work of the ce­les­tial ar­ti­sans. I am un­der the ne­ces­sity of con­stantly per­vert­ing thought and dis­tort­ing lan­guage in an ef­fort to un­fold to the mor­tal mind the re­al­ity of these mor­ontia trans­ac­tions and near-spirit phe­nom­ena. Your com­pre­hen­sion is in­ca­pable of grasp­ing, and your lan­guage is in­ad­e­quate for con­vey­ing, the mean­ing, value, and re­la­tion­ship of these semispirit ac­tiv­i­ties. And I pro­ceed with this ef­fort to en­lighten the hu­man mind con­cern­ing these re­al­i­ties with the full un­der­stand­ing of the ut­ter im­pos­si­bil­ity of my be­ing very suc­cess­ful in such an un­der­tak­ing.

• incapable of grasping meaning of semispirit activities

44:1.1With the lim­ited range of mor­tal hear­ing, you can hardly con­ceive of mor­ontia mel­o­dies. There is even a ma­te­rial range of beau­ti­ful sound un­rec­og­nized by the hu­man sense of hear­ing, not to men­tion the in­con­ceiv­able scope of mor­ontia and spirit har­mony. Spirit mel­o­dies are not ma­te­rial sound waves but spirit pul­sa­tions re­ceived by the spir­its of ce­les­tial per­son­al­i­ties. There is a vast­ness of range and a soul of ex­pres­sion, as well as a grandeur of ex­e­cu­tion, as­so­ci­ated with the mel­ody of the spheres, that are wholly be­yond hu­man com­pre­hen­sion. I have seen mil­lions of en­rap­tured be­ings held in sub­lime ec­stasy while the mel­ody of the realm rolled in upon the spirit en­ergy of the ce­les­tial cir­cuits. These mar­velous mel­o­dies can be broad­cast to the ut­ter­most parts of a uni­verse.

• incapable of grasping meaning of semispirit activities

44:1.14The best mu­sic of Uran­tia is just a fleet­ing echo of the mag­nif­i­cent strains heard by the ce­les­tial as­so­ciates of your mu­si­cians, who left but snatches of these har­monies of mor­ontia forces on rec­ord as the mu­si­cal mel­o­dies of sound har­mon­ics. Spirit-mor­ontia mu­sic not in­fre­quently em­ploys all seven modes of ex­pres­sion and re­pro­duc­tion, so that the hu­man mind is tremen­dously hand­i­capped in any at­tempt to re­duce these mel­o­dies of the higher spheres to mere notes of mu­si­cal sound. Such an ef­fort would be some­thing like en­deav­or­ing to re­pro­duce the strains of a great or­ches­tra by means of a sin­gle mu­si­cal in­stru­ment.

44:1.15While you have as­sem­bled some beau­ti­ful mel­o­dies on Uran­tia, you have not pro­gressed mu­si­cally nearly so far as many of your neigh­bor­ing plan­ets in Sa­ta­nia. If Adam and Eve had only sur­vived, then would you have had mu­sic in re­al­ity; but the gift of har­mony, so large in their na­tures, has been so di­luted by strains of un­mu­si­cal ten­den­cies that only once in a thou­sand mor­tal lives is there any great ap­pre­ci­a­tion of har­mon­ics. But be not dis­cour­aged; some day a real mu­si­cian may ap­pear on Uran­tia, and whole peo­ples will be en­thralled by the mag­nif­i­cent strains of his mel­o­dies. One such hu­man be­ing could for­ever change the course of a whole na­tion, even the en­tire civ­i­lized world. It is lit­er­ally true, “mel­ody has power a whole world to trans­form.” For­ever, mu­sic will re­main the uni­ver­sal lan­guage of men, an­gels, and spir­its. Har­mony is the speech of Ha­vona.

• exchange m.m. for mind of Jesus

48:6.26Even on Uran­tia, these ser­a­phim teach the ev­er­last­ing truth: If your own mind does not serve you well, you can ex­change it for the mind of Je­sus of Naz­a­reth, who al­ways serves you well.

• bestowal of the Infinite Spirit and the local universe Mother Spirit
• same on all planets

49:4.8Mind is the be­stowal of the In­fi­nite Spirit and func­tions quite the same in di­verse en­vi­ron­ments. The mind of mor­tals is akin, re­gard­less of cer­tain struc­tural and chem­i­cal dif­fer­ences which char­ac­ter­ize the phys­i­cal na­tures of the will crea­tures of the lo­cal sys­tems. Re­gard­less of per­sonal or phys­i­cal plan­e­tary dif­fer­ences, the men­tal life of all these var­i­ous or­ders of mor­tals is very sim­i­lar, and their im­me­di­ate ca­reers af­ter death are very much alike.

• cannot survive without spirit

49:4.9But mor­tal mind with­out im­mor­tal spirit can­not sur­vive. The mind of man is mor­tal; only the be­stowed spirit is im­mor­tal. Sur­vival is de­pen­dent on spir­i­tu­al­iza­tion by the min­istry of the Ad­juster—on the birth and evo­lu­tion of the im­mor­tal soul; at least, there must not have de­vel­oped an an­tag­o­nism to­wards the Ad­juster’s mis­sion of ef­fect­ing the spir­i­tual trans­for­ma­tion of the ma­te­rial mind.

• limitations

56:0.2The di­verse lev­els of cre­ation are all uni­fied in the plans and ad­min­is­tra­tion of the Ar­chi­tects of the Mas­ter Uni­verse. To the cir­cum­scribed minds of time-space mor­tals the uni­verse may pre­sent many prob­lems and sit­u­a­tions which ap­par­ently por­tray dishar­mony and in­di­cate ab­sence of ef­fec­tive co-or­di­na­tion; but those of us who are able to ob­serve wider stretches of uni­ver­sal phe­nom­ena, and who are more ex­pe­ri­enced in this art of de­tect­ing the ba­sic unity which un­der­lies cre­ative di­ver­sity and of dis­cov­er­ing the di­vine one­ness which over­spreads all this func­tion­ing of plu­ral­ity, bet­ter per­ceive the di­vine and sin­gle pur­pose ex­hib­ited in all these man­i­fold man­i­fes­ta­tions of uni­ver­sal cre­ative en­ergy.

• wholly dependent on brain capacity

58:6.7The phys­i­o­logic equip­ment and the an­a­tomic struc­ture of all new or­ders of life are in re­sponse to the ac­tion of phys­i­cal law, but the sub­se­quent en­dow­ment of mind is a be­stowal of the ad­ju­tant mind-spir­its in ac­cor­dance with in­nate brain ca­pac­ity. Mind, while not a phys­i­cal evo­lu­tion, is wholly de­pen­dent on the brain ca­pac­ity af­forded by purely phys­i­cal and evo­lu­tion­ary de­vel­op­ments.

• tends to imagine things unseen in terms of things seen

86:4.2The dream ori­gin of the be­lief in a fu­ture ex­is­tence ex­plains the ten­dency al­ways to imag­ine un­seen things in the terms of things seen. And pres­ently this new dream-ghost-fu­ture-life con­cept be­gan ef­fec­tively to an­ti­dote the death fear as­so­ci­ated with the bi­o­logic in­stinct of self-preser­va­tion.

• protests against weaning from nonspirit energies

100:4.2Re­li­gious per­plex­i­ties are in­ev­i­ta­ble; there can be no growth with­out psy­chic con­flict and spir­i­tual ag­i­ta­tion. The or­ga­ni­za­tion of a philo­sophic stan­dard of liv­ing en­tails con­sid­er­able com­mo­tion in the philo­sophic realms of the mind. Loy­al­ties are not ex­er­cised in be­half of the great, the good, the true, and the no­ble with­out a strug­gle. Ef­fort is at­ten­dant upon clar­i­fi­ca­tion of spir­i­tual vi­sion and en­hance­ment of cos­mic in­sight. And the hu­man in­tel­lect protests against be­ing weaned from sub­sist­ing upon the non­spir­i­tual en­er­gies of tem­po­ral ex­is­tence. The sloth­ful an­i­mal mind rebels at the ef­fort re­quired to wres­tle with cos­mic prob­lem solv­ing.

• exchange m.m. for mind of Jesus

102:4.1Be­cause of the pres­ence in your minds of the Thought Ad­juster, it is no more of a mys­tery for you to know the mind of God than for you to be sure of the con­scious­ness of know­ing any other mind, hu­man or super­hu­man. Re­li­gion and so­cial con­scious­ness have this in com­mon: They are pred­i­cated on the con­scious­ness of other-mind­ness. The tech­nique whereby you can ac­cept an­other’s idea as yours is the same whereby you may “let the mind which was in Christ be also in you.”

• cosmic mind endowment of innate recognition of things, meanings, and values

103:7.11All di­vi­sions of hu­man thought are pred­i­cated on cer­tain as­sump­tions which are ac­cepted, though un­proved, by the con­sti­tu­tive re­al­ity sen­si­tiv­ity of the mind en­dow­ment of man. Sci­ence starts out on its vaunted ca­reer of rea­son­ing by as­sum­ing the re­al­ity of three things: mat­ter, mo­tion, and life. Re­li­gion starts out with the as­sump­tion of the va­lid­ity of three things: mind, spirit, and the uni­verse—the Su­preme Be­ing.

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.

103:7.13Rea­son is the act of rec­og­niz­ing the con­clu­sions of con­scious­ness with re­gard to the ex­pe­ri­ence in and with the phys­i­cal world of en­ergy and mat­ter. Faith is the act of rec­og­niz­ing the va­lid­ity of spir­i­tual con­scious­ness—some­thing which is in­ca­pable of other mor­tal proof. Logic is the syn­thetic truth-seek­ing pro­gres­sion of the unity of faith and rea­son and is founded on the con­sti­tu­tive mind en­dow­ments of mor­tal be­ings, the in­nate rec­og­ni­tion of things, mean­ings, and val­ues.

• limitations

105:0.3The hu­man mind can hardly form an ad­e­quate con­cept of eter­nity ex­is­tences, and with­out such com­pre­hen­sion it is im­pos­si­ble to por­tray even our con­cepts of re­al­ity to­tal­ity. Nev­er­the­less, we may at­tempt such a pre­sen­ta­tion, al­though we are fully aware that our con­cepts must be sub­jected to pro­found dis­tor­tion in the pro­cess of trans­la­tion-mod­i­fi­ca­tion to the com­pre­hen­sion level of mor­tal mind.

• limitations

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.

• limitations

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.

• limitations

106:0.122. The lim­i­ta­tions of the mor­tal mind.

• limitations

106:6.6While it is hardly prof­itable for the hu­man mind to seek to grasp such far­away and super­hu­man con­cepts, we would sug­gest that the eter­nity ac­tion of the Trin­ity Ab­so­lute may be thought of as cul­mi­nat­ing in some kind of ex­pe­ri­en­tial­iza­tion of the Ab­so­lutes of po­ten­tial­ity. This would ap­pear to be a rea­son­able con­clu­sion with re­spect to the Uni­ver­sal Ab­so­lute, if not the Un­qual­i­fied Ab­so­lute; at least we know that the Uni­ver­sal Ab­so­lute is not only static and po­ten­tial but also as­so­cia­tive in the to­tal De­ity sense of those words. But in re­gard to the con­ceiv­able val­ues of di­vin­ity and per­son­al­ity, these con­jec­tured hap­pen­ings im­ply the per­son­al­iza­tion of the De­ity Ab­so­lute and the ap­pear­ance of those super­per­sonal val­ues and those ul­tra­p­er­sonal mean­ings in­her­ent in the per­son­al­ity com­ple­tion of God the Ab­so­lute—the third and last of the ex­pe­ri­en­tial De­i­ties.

• limitations

106:8.2The Trin­ity of Trin­i­ties ex­ists in sev­eral phases. It con­tains pos­si­bil­i­ties, prob­a­bil­i­ties, and in­evitabil­i­ties that stag­ger the imag­i­na­tions of be­ings far above the hu­man level. It has im­pli­ca­tions that are prob­a­bly un­sus­pected by the ce­les­tial philoso­phers, for its im­pli­ca­tions are in the tri­uni­ties, and the tri­uni­ties are, in the last anal­y­sis, un­fath­omable.

• limitations

106:9.2When fi­nite crea­tures at­tempt to con­ceive of in­fi­nite uni­fi­ca­tion on the fi­nal­ity lev­els of con­sum­mated eter­nity, they are face to face with in­tel­lect lim­i­ta­tions in­her­ent in their fi­nite ex­is­tences. Time, space, and ex­pe­ri­ence con­sti­tute bar­ri­ers to crea­ture con­cept; and yet, with­out time, apart from space, and ex­cept for ex­pe­ri­ence, no crea­ture could achieve even a lim­ited com­pre­hen­sion of uni­verse re­al­ity. With­out time sen­si­tiv­ity, no evo­lu­tion­ary crea­ture could pos­si­bly per­ceive the re­la­tions of se­quence. With­out space per­cep­tion, no crea­ture could fathom the re­la­tions of si­mul­tane­ity. With­out ex­pe­ri­ence, no evo­lu­tion­ary crea­ture could even ex­ist; only the Seven Ab­so­lutes of In­fin­ity re­ally tran­scend ex­pe­ri­ence, and even these may be ex­pe­ri­en­tial in cer­tain phases.

• limitations

106:9.5The para­dox cre­ated by the ex­pe­ri­en­tial and the ex­is­ten­tial view­points is in­ev­i­ta­ble and is pred­i­cated in part on the fact that the Par­a­dise Trin­ity and the Trin­ity of Trin­i­ties are each an eter­nity re­la­tion­ship which mor­tals can only per­ceive as a time-space rel­a­tiv­ity. The hu­man con­cept of the grad­ual ex­pe­ri­en­tial ac­tu­al­iza­tion of the Trin­ity of Trin­i­ties—the time view­point—must be sup­ple­mented by the ad­di­tional pos­tu­late that this is al­ready a fac­tu­al­iza­tion—the eter­nity view­point. But how can these two view­points be rec­on­ciled? To fi­nite mor­tals we sug­gest the ac­cep­tance of the truth that the Par­a­dise Trin­ity is the ex­is­ten­tial uni­fi­ca­tion of in­fin­ity, and that the in­abil­ity to de­tect the ac­tual pres­ence and com­pleted man­i­fes­ta­tion of the ex­pe­ri­en­tial Trin­ity of Trin­i­ties is in part due to re­cip­ro­cal dis­tor­tion be­cause of:

106:9.61. The lim­ited hu­man view­point, the in­abil­ity to grasp the con­cept of un­qual­i­fied eter­nity.

106:9.72. The im­per­fect hu­man sta­tus, the re­mote­ness from the ab­so­lute level of ex­pe­ri­en­tials.

• cosmic loom on which Adjuster threads spirit patterns

111:1.1Though the work of Ad­justers is spir­i­tual in na­ture, they must, per­force, do all their work upon an in­tel­lec­tual foun­da­tion. Mind is the hu­man soil from which the spirit Mon­i­tor must evolve the mor­ontia soul with the co-op­er­a­tion of the in­dwelt per­son­al­ity.

111:1.2There is a cos­mic unity in the sev­eral mind lev­els of the uni­verse of uni­verses. In­tel­lec­tual selves have their ori­gin in the cos­mic mind much as neb­u­lae take ori­gin in the cos­mic en­er­gies of uni­verse space. On the hu­man (hence per­sonal) level of in­tel­lec­tual selves the po­ten­tial of spirit evo­lu­tion be­comes dom­i­nant, with the as­sent of the mor­tal mind, be­cause of the spir­i­tual en­dow­ments of the hu­man per­son­al­ity to­gether with the cre­ative pres­ence of an en­tity-point of ab­so­lute value in such hu­man selves. But such a spirit dom­i­nance of the ma­te­rial mind is con­di­tioned upon two ex­pe­ri­ences: This mind must have evolved up through the min­istry of the seven ad­ju­tant mind-spir­its, and the ma­te­rial (per­sonal) self must choose to co-op­er­ate with the in­dwelling Ad­juster in cre­at­ing and fos­ter­ing the mor­ontia self, the evo­lu­tion­ary and po­ten­tially im­mor­tal soul.

111:1.3Ma­te­rial mind is the arena in which hu­man per­son­al­i­ties live, are self-con­scious, make de­ci­sions, choose God or for­sake him, eter­nal­ize or de­stroy them­selves.

111:1.4Ma­te­rial evo­lu­tion has pro­vided you a life ma­chine, your body; the Fa­ther him­self has en­dowed you with the purest spirit re­al­ity known in the uni­verse, your Thought Ad­juster. But into your hands, sub­ject to your own de­ci­sions, has been given mind, and it is by mind that you live or die. It is within this mind and with this mind that you make those moral de­ci­sions which en­able you to achieve Ad­juster­like­ness, and that is God­like­ness.

• loaned for use during material lifetime

111:1.5Mor­tal mind is a tem­po­rary in­tel­lect sys­tem loaned to hu­man be­ings for use dur­ing a ma­te­rial life­time, and as they use this mind, they are ei­ther ac­cept­ing or re­ject­ing the po­ten­tial of eter­nal ex­is­tence. Mind is about all you have of uni­verse re­al­ity that is sub­ject to your will, and the soul—the mor­ontia self—will faith­fully por­tray the har­vest of the tem­po­ral de­ci­sions which the mor­tal self is mak­ing. Hu­man con­scious­ness rests gen­tly upon the elec­tro­chem­i­cal mech­a­nism be­low and del­i­cately touches the spirit-mor­ontia en­ergy sys­tem above. Of nei­ther of these two sys­tems is the hu­man be­ing ever com­pletely con­scious in his mor­tal life; there­fore must he work in mind, of which he is con­scious. And it is not so much what mind com­pre­hends as what mind de­sires to com­pre­hend that in­sures sur­vival; it is not so much what mind is like as what mind is striv­ing to be like that con­sti­tutes spirit iden­ti­fi­ca­tion. It is not so much that man is con­scious of God as that man yearns for God that re­sults in uni­verse as­cen­sion. What you are to­day is not so im­por­tant as what you are be­com­ing day by day and in eter­nity.

• perverse and self-seeking will can render m.m. evil and ugly

111:1.6Mind is the cos­mic in­stru­ment on which the hu­man will can play the dis­cords of de­struc­tion, or upon which this same hu­man will can bring forth the ex­qui­site mel­o­dies of God iden­ti­fi­ca­tion and con­se­quent eter­nal sur­vival. The Ad­juster be­stowed upon man is, in the last anal­y­sis, im­per­vi­ous to evil and in­ca­pable of sin, but mor­tal mind can ac­tu­ally be twisted, dis­torted, and ren­dered evil and ugly by the sin­ful machi­na­tions of a per­verse and self-seek­ing hu­man will. Like­wise can this mind be made no­ble, beau­ti­ful, true, and good—ac­tu­ally great—in ac­cor­dance with the spirit-il­lu­mi­nated will of a God-know­ing hu­man be­ing.

• stable and dependable only when wholly mechanized or entirely spiritualized

111:1.7Evo­lu­tion­ary mind is only fully sta­ble and de­pend­able when man­i­fest­ing it­self upon the two ex­tremes of cos­mic in­tel­lec­tu­al­ity—the wholly mech­a­nized and the en­tirely spir­i­tu­al­ized. Be­tween the in­tel­lec­tual ex­tremes of pure me­chan­i­cal con­trol and true spirit na­ture there in­ter­venes that enor­mous group of evolv­ing and as­cend­ing minds whose sta­bil­ity and tran­quil­lity are de­pen­dent upon per­son­al­ity choice and spirit iden­ti­fi­ca­tion.

111:1.8But man does not pas­sively, slav­ishly, sur­ren­der his will to the Ad­juster. Rather does he ac­tively, pos­i­tively, and co-op­er­a­tively choose to fol­low the Ad­juster’s lead­ing when and as such lead­ing con­sciously dif­fers from the de­sires and im­pulses of the nat­u­ral mor­tal mind. The Ad­justers ma­nip­u­late but never dom­i­nate man’s mind against his will; to the Ad­justers the hu­man will is su­preme. And they so re­gard and re­spect it while they strive to achieve the spir­i­tual goals of thought ad­just­ment and char­ac­ter trans­for­ma­tion in the al­most lim­it­less arena of the evolv­ing hu­man in­tel­lect.

• cosmic loom on which Adjuster threads spirit patterns

111:2.2The ma­te­rial mind of mor­tal man is the cos­mic loom that car­ries the mor­ontia fab­rics on which the in­dwelling Thought Ad­juster threads the spirit pat­terns of a uni­verse char­ac­ter of en­dur­ing val­ues and di­vine mean­ings—a sur­viv­ing soul of ul­ti­mate des­tiny and un­end­ing ca­reer, a po­ten­tial fi­nal­i­ter.

• controls energy only through intelligent manipulation

111:6.4The spirit can dom­i­nate mind; so mind can con­trol en­ergy. But mind can con­trol en­ergy only through its own in­tel­li­gent ma­nip­u­la­tion of the meta­mor­phic po­ten­tials in­her­ent in the math­e­mat­i­cal level of the causes and ef­fects of the phys­i­cal do­mains. Crea­ture mind does not in­her­ently con­trol en­ergy; that is a De­ity pre­rog­a­tive. But crea­ture mind can and does ma­nip­u­late en­ergy just in so far as it has be­come mas­ter of the en­ergy se­crets of the phys­i­cal uni­verse.

111:6.5When man wishes to mod­ify phys­i­cal re­al­ity, be it him­self or his en­vi­ron­ment, he suc­ceeds to the ex­tent that he has dis­cov­ered the ways and means of con­trol­ling mat­ter and di­rect­ing en­ergy. Un­aided mind is im­po­tent to in­flu­ence any­thing ma­te­rial save its own phys­i­cal mech­a­nism, with which it is in­escapably linked. But through the in­tel­li­gent use of the body mech­a­nism, mind can cre­ate other mech­a­nisms, even en­ergy re­la­tion­ships and liv­ing re­la­tion­ships, by the uti­liza­tion of which this mind can in­creas­ingly con­trol and even dom­i­nate its phys­i­cal level in the uni­verse.

• cannot operate without facts

111:6.6Sci­ence is the source of facts, and mind can­not op­er­ate with­out facts. They are the build­ing blocks in the con­struc­tion of wis­dom which are ce­mented to­gether by life ex­pe­ri­ence. Man can find the love of God with­out facts, and man can dis­cover the laws of God with­out love, but man can never be­gin to ap­pre­ci­ate the in­fi­nite sym­me­try, the su­per­nal har­mony, the ex­qui­site re­plete­ness of the all-in­clu­sive na­ture of the First Source and Cen­ter un­til he has found di­vine law and di­vine love and has ex­pe­ri­en­tially uni­fied these in his own evolv­ing cos­mic phi­los­o­phy.

• subordinate to choosing of human personality

112:5.4Hu­man be­ings pos­sess iden­tity only in the ma­te­rial sense. Such qual­i­ties of the self are ex­pressed by the ma­te­rial mind as it func­tions in the en­ergy sys­tem of the in­tel­lect. When it is said that man has iden­tity, it is rec­og­nized that he is in pos­ses­sion of a mind cir­cuit which has been placed in sub­or­di­na­tion to the acts and choos­ing of the will of the hu­man per­son­al­ity. But this is a ma­te­rial and purely tem­po­rary man­i­fes­ta­tion, just as the hu­man em­bryo is a tran­sient par­a­sitic stage of hu­man life. Hu­man be­ings, from a cos­mic per­spec­tive, are born, live, and die in a rel­a­tive in­stant of time; they are not en­dur­ing. But mor­tal per­son­al­ity, through its own choos­ing, pos­sesses the power of trans­fer­ring its seat of iden­tity from the pass­ing ma­te­rial-in­tel­lect sys­tem to the higher mor­ontia-soul sys­tem which, in as­so­ci­a­tion with the Thought Ad­juster, is cre­ated as a new ve­hi­cle for per­son­al­ity man­i­fes­ta­tion.

• limitations

115:3.1The ab­so­lute cos­mos is con­cep­tu­ally with­out limit; to de­fine the ex­tent and na­ture of this pri­mal re­al­ity is to place qual­i­fi­ca­tions upon in­fin­ity and to at­ten­u­ate the pure con­cept of eter­nity. The idea of the in­fi­nite-eter­nal, the eter­nal-in­fi­nite, is un­qual­i­fied in ex­tent and ab­so­lute in fact. There is no lan­guage in the past, pres­ent, or fu­ture of Uran­tia ad­e­quate to ex­press the re­al­ity of in­fin­ity or the in­fin­ity of re­al­ity. Man, a fi­nite crea­ture in an in­fi­nite cos­mos, must con­tent him­self with dis­torted re­flec­tions and at­ten­u­ated con­cep­tions of that lim­it­less, bound­less, never-be­gin­ning, never-end­ing ex­is­tence the com­pre­hen­sion of which is re­ally be­yond his abil­ity.

115:3.2Mind can never hope to grasp the con­cept of an Ab­so­lute with­out at­tempt­ing first to break the unity of such a re­al­ity. Mind is uni­fy­ing of all di­ver­gen­cies, but in the very ab­sence of such di­ver­gen­cies, mind finds no ba­sis upon which to at­tempt to for­mu­late un­der­stand­ing con­cepts.

115:3.3The pri­mor­dial sta­sis of in­fin­ity re­quires seg­men­ta­tion prior to hu­man at­tempts at com­pre­hen­sion. There is a unity in in­fin­ity which has been ex­pressed in these pa­pers as the I AM—the pre­mier pos­tu­late of the crea­ture mind. But never can a crea­ture un­der­stand how it is that this unity be­comes du­al­ity, tri­unity, and di­ver­sity while yet re­main­ing an un­qual­i­fied unity. Man en­coun­ters a sim­i­lar prob­lem when he pauses to con­tem­plate the un­di­vided De­ity of Trin­ity along­side the plu­ral per­son­al­iza­tion of God.

115:3.4It is only man’s dis­tance from in­fin­ity that causes this con­cept to be ex­pressed as one word. While in­fin­ity is on the one hand UNITY, on the other it is DI­VER­SITY with­out end or limit. In­fin­ity, as it is ob­served by fi­nite in­tel­li­gences, is the max­i­mum para­dox of crea­ture phi­los­o­phy and fi­nite meta­physics. Though man’s spir­i­tual na­ture reaches up in the wor­ship ex­pe­ri­ence to the Fa­ther who is in­fi­nite, man’s in­tel­lec­tual com­pre­hen­sion ca­pac­ity is ex­hausted by the max­i­mum con­cep­tion of the Su­preme Be­ing. Be­yond the Su­preme, con­cepts are in­creas­ingly names; less and less are they true des­ig­na­tions of re­al­ity; more and more do they be­come the crea­ture’s pro­jec­tion of fi­nite un­der­stand­ing to­ward the super­fi­nite.

• limitations

116:2.3Un­qual­i­fied Par­a­dise De­ity is in­com­pre­hen­si­ble to the evolv­ing crea­tures of time and space. Eter­nity and in­fin­ity con­note a level of de­ity re­al­ity which time-space crea­tures can­not com­pre­hend. In­fin­ity of de­ity and ab­so­lute­ness of sov­er­eignty are in­her­ent in the Par­a­dise Trin­ity, and the Trin­ity is a re­al­ity which lies some­what be­yond the un­der­stand­ing of mor­tal man. Time-space crea­tures must have ori­gins, rel­a­tiv­i­ties, and des­tinies in or­der to grasp uni­verse re­la­tion­ships and to un­der­stand the mean­ing val­ues of di­vin­ity. There­fore does Par­a­dise De­ity at­ten­u­ate and oth­er­wise qual­ify the ex­tra-Par­a­dise per­son­al­iza­tions of di­vin­ity, thus bring­ing into ex­is­tence the Su­preme Cre­ators and their as­so­ciates, who ever carry the light of life far­ther and far­ther from its Par­a­dise source un­til it finds its most dis­tant and beau­ti­ful ex­pres­sion in the earth lives of the be­stowal Sons on the evo­lu­tion­ary worlds.

• exchange m.m. for mind of Jesus

128:1.6The Naz­a­reth car­pen­ter now fully un­der­stood the work be­fore him, but he chose to live his hu­man life in the chan­nel of its nat­u­ral flow­ing. And in some of these mat­ters he is in­deed an ex­am­ple to his mor­tal crea­tures, even as it is re­corded: “Let this mind be in you which was also in Christ Je­sus, who, be­ing of the na­ture of God, thought it not strange to be equal with God. But he made him­self to be of lit­tle im­port and, tak­ing upon him­self the form of a crea­ture, was born in the like­ness of man­kind. And be­ing thus fash­ioned as a man, he hum­bled him­self and be­came obe­di­ent to death, even the death of the cross.”

• gateway to soul

152:6.4Je­sus taught the ap­peal to the emo­tions as the tech­nique of ar­rest­ing and fo­cus­ing the in­tel­lec­tual at­ten­tion. He des­ig­nated the mind thus aroused and quick­ened as the gate­way to the soul, where there re­sides that spir­i­tual na­ture of man which must rec­og­nize truth and re­spond to the spir­i­tual ap­peal of the gospel in or­der to af­ford the per­ma­nent re­sults of true char­ac­ter trans­for­ma­tions.

• gateway to soul

155:6.13When you once be­gin to find God in your soul, pres­ently you will be­gin to dis­cover him in other men’s souls and even­tu­ally in all the crea­tures and cre­ations of a mighty uni­verse. But what chance does the Fa­ther have to ap­pear as a God of su­preme loy­al­ties and di­vine ide­als in the souls of men who give lit­tle or no time to the thought­ful con­tem­pla­tion of such eter­nal re­al­i­ties? While the mind is not the seat of the spir­i­tual na­ture, it is in­deed the gate­way thereto.

• faith expands

159:3.12When my chil­dren once be­come self-con­scious of the as­sur­ance of the di­vine pres­ence, such a faith will ex­pand the mind, en­no­ble the soul, re­in­force the per­son­al­ity, aug­ment the hap­pi­ness, deepen the spirit per­cep­tion, and en­hance the power to love and be loved.

• dwelling place of spirit of God

160:4.9Even the phys­i­cal prob­lems of bod­ily health and ef­fi­ciency are best solved when they are viewed from the re­li­gious stand­point of our Mas­ter’s teach­ing: That the body and mind of man are the dwell­ing place of the gift of the Gods, the spirit of God be­com­ing the spirit of man. The mind of man thus be­comes the me­di­a­tor be­tween ma­te­rial things and spir­i­tual re­al­i­ties.

• supermaterial; not altogether bound by time

195:7.6If this were only a ma­te­rial uni­verse, ma­te­rial man would never be able to ar­rive at the con­cept of the mech­a­nis­tic char­ac­ter of such an ex­clu­sively ma­te­rial ex­is­tence. This very mech­a­nis­tic con­cept of the uni­verse is in it­self a non­ma­te­rial phe­nom­e­non of mind, and all mind is of non­ma­te­rial ori­gin, no mat­ter how thor­oughly it may ap­pear to be ma­te­ri­ally con­di­tioned and mech­a­nis­ti­cally con­trolled.

• had no facts, but was logical

86:2.3The prim­i­tive mind was log­i­cal but con­tained few ideas for in­tel­li­gent as­so­ci­a­tion; the sav­age mind was un­e­d­u­cated, wholly un­so­phis­ti­cated. If one event fol­lowed an­other, the sav­age con­sid­ered them to be cause and ef­fect. What civ­i­lized man re­gards as su­per­sti­tion was just plain ig­no­rance in the sav­age. Man­kind has been slow to learn that there is not nec­es­sar­ily any re­la­tion­ship be­tween pur­poses and re­sults. Hu­man be­ings are only just be­gin­ning to re­al­ize that the re­ac­tions of ex­is­tence ap­pear be­tween acts and their con­se­quences. The sav­age strives to per­son­al­ize ev­ery­thing in­tan­gi­ble and ab­stract, and thus both na­ture and chance be­come per­son­al­ized as ghosts—spir­its—and later on as gods.

• differed from modern in content more than nature

86:2.4Man nat­u­rally tends to be­lieve that which he deems best for him, that which is in his im­me­di­ate or re­mote in­ter­est; self-in­ter­est largely ob­scures logic. The dif­fer­ence be­tween the minds of sav­age and civ­i­lized men is more one of con­tent than of na­ture, of de­gree rather than of qual­ity.

• neither logical nor consistent

89:5.6Cer­tain groups of man-eaters would con­sume only mem­bers of their own tribes, a pseu­dospir­i­tual in­breed­ing which was sup­posed to ac­cen­tu­ate tribal sol­i­dar­ity. But they also ate en­e­mies for re­venge with the idea of ap­pro­pri­at­ing their strength. It was con­sid­ered an honor to the soul of a friend or fel­low tribesman if his body were eaten, while it was no more than just pun­ish­ment to an en­emy thus to de­vour him. The sav­age mind made no pre­ten­sions to be­ing con­sis­tent.

• had no facts, but was logical

90:3.3The prim­i­tive mind may be hand­i­capped by lack of facts, but it is for all that log­i­cal. When thought­ful men ob­serve dis­ease and death, they set about to de­ter­mine the causes of these vis­i­ta­tions, and in ac­cor­dance with their un­der­stand­ing, the shamans and the sci­en­tists have pro­pounded the fol­low­ing the­o­ries of af­flic­tion:

• neither logical nor consistent

91:1.3But the prim­i­tive mind was nei­ther log­i­cal nor con­sis­tent. Early men did not per­ceive that ma­te­rial things were not the prov­ince of prayer. These sim­ple-minded souls rea­soned that food, shel­ter, rain, game, and other ma­te­rial goods en­hanced the so­cial wel­fare, and there­fore they be­gan to pray for these phys­i­cal bless­ings. While this con­sti­tuted a per­ver­sion of prayer, it en­cour­aged the ef­fort to re­al­ize these ma­te­rial ob­jec­tives by so­cial and eth­i­cal ac­tions. Such a pros­ti­tu­tion of prayer, while de­bas­ing the spir­i­tual val­ues of a peo­ple, nev­er­the­less di­rectly el­e­vated their eco­nomic, so­cial, and eth­i­cal mores.

101:1.3The di­vine spirit makes con­tact with mor­tal man, not by feel­ings or emo­tions, but in the realm of the high­est and most spir­i­tu­al­ized think­ing. It is your thoughts, not your feel­ings, that lead you God­ward. The di­vine na­ture may be per­ceived only with the eyes of the mind. But the mind that re­ally dis­cerns God, hears the in­dwelling Ad­juster, is the pure mind. “With­out ho­li­ness no man may see the Lord.” All such in­ner and spir­i­tual com­mu­nion is termed spir­i­tual in­sight. Such re­li­gious ex­pe­ri­ences re­sult from the im­press made upon the mind of man by the com­bined op­er­a­tions of the Ad­juster and the Spirit of Truth as they func­tion amid and upon the ideas, ide­als, in­sights, and spirit striv­ings of the evolv­ing sons of God.

102:4.5Prayer is in­deed a part of re­li­gious ex­pe­ri­ence, but it has been wrongly em­pha­sized by mod­ern re­li­gions, much to the ne­glect of the more es­sen­tial com­mu­nion of wor­ship. The re­flec­tive pow­ers of the mind are deep­ened and broad­ened by wor­ship. Prayer may en­rich the life, but wor­ship il­lu­mi­nates des­tiny.

143:2.4“By the old way you seek to sup­press, obey, and con­form to the rules of liv­ing; by the new way you are first trans­formed by the Spirit of Truth and thereby strength­ened in your in­ner soul by the con­stant spir­i­tual re­new­ing of your mind, and so are you en­dowed with the power of the cer­tain and joy­ous per­for­mance of the gra­cious, ac­cept­able, and per­fect will of God. For­get not—it is your per­sonal faith in the ex­ceed­ingly great and pre­cious promises of God that en­sures your be­com­ing par­tak­ers of the di­vine na­ture. Thus by your faith and the spirit’s trans­for­ma­tion, you be­come in re­al­ity the tem­ples of God, and his spirit ac­tu­ally dwells within you. If, then, the spirit dwells within you, you are no longer bond­slaves of the flesh but free and lib­er­ated sons of the spirit. The new law of the spirit en­dows you with the lib­erty of self-mas­tery in place of the old law of the fear of self-bond­age and the slav­ery of self-de­nial.

112:1.15It is through the me­di­a­tion of mind that the self and the en­vi­ron­ment es­tab­lish mean­ing­ful con­tact. The abil­ity and will­ing­ness of the or­gan­ism to make such sig­nif­i­cant con­tacts with en­vi­ron­ment (re­sponse to a drive) rep­re­sents the at­ti­tude of the whole per­son­al­ity.

112:6.4In the mor­ontia es­tate the as­cend­ing mor­tal is en­dowed with the Neb­a­don mod­i­fi­ca­tion of the cos­mic-mind en­dow­ment of the Mas­ter Spirit of Or­von­ton. The mor­tal in­tel­lect, as such, has per­ished, has ceased to ex­ist as a fo­cal­ized uni­verse en­tity apart from the un­dif­fer­en­ti­ated mind cir­cuits of the Cre­ative Spirit. But the mean­ings and val­ues of the mor­tal mind have not per­ished. Cer­tain phases of mind are con­tin­ued in the sur­viv­ing soul; cer­tain ex­pe­ri­en­tial val­ues of the for­mer hu­man mind are held by the Ad­juster; and there per­sist in the lo­cal uni­verse the rec­ords of the hu­man life as it was lived in the flesh, to­gether with cer­tain liv­ing reg­is­tra­tions in the nu­mer­ous be­ings who are con­cerned with the fi­nal eval­u­a­tion of the as­cend­ing mor­tal, be­ings ex­tend­ing in range from ser­a­phim to Uni­ver­sal Cen­sors and prob­a­bly on be­yond to the Su­preme.

• prayer is most efficient approach to reserve powers in the unconscious

91:3.5Aside from all that is super­self in the ex­pe­ri­ence of pray­ing, it should be re­mem­bered that eth­i­cal prayer is a splen­did way to el­e­vate one’s ego and re­in­force the self for bet­ter liv­ing and higher at­tain­ment. Prayer in­duces the hu­man ego to look both ways for help: for ma­te­rial aid to the sub­con­scious reser­voir of mor­tal ex­pe­ri­ence, for in­spi­ra­tion and guid­ance to the super­con­scious bor­ders of the con­tact of the ma­te­rial with the spir­i­tual, with the Mys­tery Mon­i­tor.

• prayer is most efficient approach to reserve powers in the unconscious

91:6.4Prayer, even as a purely hu­man prac­tice, a di­a­logue with one’s al­ter ego, con­sti­tutes a tech­nique of the most ef­fi­cient ap­proach to the re­al­iza­tion of those re­serve pow­ers of hu­man na­ture which are stored and con­served in the un­con­scious realms of the hu­man mind. Prayer is a sound psy­cho­logic prac­tice, aside from its re­li­gious im­pli­ca­tions and its spir­i­tual sig­nif­i­cance. It is a fact of hu­man ex­pe­ri­ence that most per­sons, if suf­fi­ciently hard pressed, will pray in some way to some source of help.

• overwrought mystic’s inspiration is uprisings of

91:7.1Mys­ti­cism, as the tech­nique of the cul­ti­va­tion of the con­scious­ness of the pres­ence of God, is al­to­gether praise­wor­thy, but when such prac­tices lead to so­cial iso­la­tion and cul­mi­nate in re­li­gious fa­nati­cism, they are all but rep­re­hen­si­ble. Al­to­gether too fre­quently that which the over­wrought mys­tic eval­u­ates as di­vine in­spi­ra­tion is the up­ris­ings of his own deep mind. The con­tact of the mor­tal mind with its in­dwelling Ad­juster, while of­ten fa­vored by de­voted med­i­ta­tion, is more fre­quently fa­cil­i­tated by whole­hearted and lov­ing ser­vice in un­selfish min­istry to one’s fel­low crea­tures.

• overwrought mystic’s inspiration is uprisings of

91:7.4The hu­man mind may per­form in re­sponse to so-called in­spi­ra­tion when it is sen­si­tive ei­ther to the up­ris­ings of the sub­con­scious or to the stim­u­lus of the super­con­scious. In ei­ther case it ap­pears to the in­di­vid­ual that such aug­men­ta­tions of the con­tent of con­scious­ness are more or less for­eign. Un­re­strained mys­ti­cal en­thu­si­asm and ram­pant re­li­gious ec­stasy are not the cre­den­tials of in­spi­ra­tion, sup­pos­edly di­vine cre­den­tials.

• mystic state gravitates consciousness toward

100:5.9The char­ac­ter­is­tics of the mys­ti­cal state are dif­fu­sion of con­scious­ness with vivid is­lands of fo­cal at­ten­tion op­er­at­ing on a com­par­a­tively pas­sive in­tel­lect. All of this grav­i­tates con­scious­ness to­ward the sub­con­scious rather than in the di­rec­tion of the zone of spir­i­tual con­tact, the super­con­scious. Many mys­tics have car­ried their men­tal dis­so­ci­a­tion to the level of ab­nor­mal men­tal man­i­fes­ta­tions.

• abrupt presentations of thought often are ideas grouped together in

110:4.3Cer­tain abrupt pre­sen­ta­tions of thoughts, con­clu­sions, and other pic­tures of mind are some­times the di­rect or in­di­rect work of the Ad­juster; but far more of­ten they are the sud­den emer­gence into con­scious­ness of ideas which have been group­ing them­selves to­gether in the sub­merged men­tal lev­els, nat­u­ral and ev­ery­day oc­cur­rences of nor­mal and or­di­nary psy­chic func­tion in­her­ent in the cir­cuits of the evolv­ing an­i­mal mind. (In con­trast with these sub­con­scious em­a­na­tions, the rev­e­la­tions of the Ad­juster ap­pear through the realms of the super­con­scious.)

• trust Adjusters for all matters in

110:4.4Trust all mat­ters of mind be­yond the dead level of con­scious­ness to the cus­tody of the Ad­justers. In due time, if not in this world then on the man­sion worlds, they will give good ac­count of their stew­ard­ship, and even­tu­ally will they bring forth those mean­ings and val­ues in­trusted to their care and keep­ing. They will res­ur­rect ev­ery wor­thy trea­sure of the mor­tal mind if you sur­vive.

• Judas’s resentment, disappointment organized in his

177:4.11Ju­das did not re­al­ize it at this time, but he had been a sub­con­scious critic of Je­sus ever since John the Bap­tist was be­headed by Herod. Deep down in his heart Ju­das al­ways re­sented the fact that Je­sus did not save John. You should not for­get that Ju­das had been a dis­ci­ple of John be­fore he be­came a fol­lower of Je­sus. And all these ac­cu­mu­la­tions of hu­man re­sent­ment and bit­ter dis­ap­point­ment which Ju­das had laid by in his soul in ha­bil­i­ments of hate were now well or­ga­nized in his sub­con­scious mind and ready to spring up to en­gulf him when he once dared to sep­a­rate him­self from the sup­port­ing in­flu­ence of his breth­ren while at the same time ex­pos­ing him­self to the clever in­sin­u­a­tions and sub­tle ridicule of the en­e­mies of Je­sus. Ev­ery time Ju­das al­lowed his hopes to soar high and Je­sus would do or say some­thing to dash them to pieces, there was al­ways left in Ju­das’s heart a scar of bit­ter re­sent­ment; and as these scars mul­ti­plied, pres­ently that heart, so of­ten wounded, lost all real af­fec­tion for the one who had in­flicted this dis­taste­ful ex­pe­ri­ence upon a well-in­ten­tioned but cow­ardly and self-cen­tered per­son­al­ity. Ju­das did not re­al­ize it, but he was a cow­ard. Ac­cord­ingly was he al­ways in­clined to as­sign to Je­sus cow­ardice as the mo­tive which led him so of­ten to refuse to grasp for power or glory when they were ap­par­ently within his easy reach. And ev­ery mor­tal man knows full well how love, even when once gen­uine, can, through dis­ap­point­ment, jeal­ousy, and long-con­tin­ued re­sent­ment, be even­tu­ally turned into ac­tual hate.

• unconscious spiritual growth proves existence of

100:1.9The un­con­scious na­ture of re­li­gious growth does not, how­ever, sig­nify that it is an ac­tiv­ity func­tion­ing in the sup­posed sub­con­scious realms of hu­man in­tel­lect; rather does it sig­nify cre­ative ac­tiv­i­ties in the super­con­scious lev­els of mor­tal mind. The ex­pe­ri­ence of the re­al­iza­tion of the re­al­ity of un­con­scious re­li­gious growth is the one pos­i­tive proof of the func­tional ex­is­tence of the super­con­scious­ness.

• Adjuster’s work in the superconscious mind › superconscious is zone of immediate contact with Adjuster

100:5.3It should be made clear that pro­fes­sions of loy­alty to the su­preme ide­als—the psy­chic, emo­tional, and spir­i­tual aware­ness of God-con­scious­ness—may be a nat­u­ral and grad­ual growth or may some­times be ex­pe­ri­enced at cer­tain junc­tures, as in a cri­sis. The Apos­tle Paul ex­pe­ri­enced just such a sud­den and spec­tac­u­lar con­ver­sion that event­ful day on the Da­mas­cus road. Gau­tama Sid­dhartha had a sim­i­lar ex­pe­ri­ence the night he sat alone and sought to pen­e­trate the mys­tery of fi­nal truth. Many oth­ers have had like ex­pe­ri­ences, and many true be­liev­ers have pro­gressed in the spirit with­out sud­den con­ver­sion.

100:5.4Most of the spec­tac­u­lar phe­nom­ena as­so­ci­ated with so-called re­li­gious con­ver­sions are en­tirely psy­cho­logic in na­ture, but now and then there do oc­cur ex­pe­ri­ences which are also spir­i­tual in ori­gin. When the men­tal mo­bi­liza­tion is ab­so­lutely to­tal on any level of the psy­chic up­reach to­ward spirit at­tain­ment, when there ex­ists per­fec­tion of the hu­man mo­ti­va­tion of loy­al­ties to the di­vine idea, then there very of­ten oc­curs a sud­den down-grasp of the in­dwelling spirit to syn­chro­nize with the con­cen­trated and con­se­crated pur­pose of the super­con­scious mind of the be­liev­ing mor­tal. And it is such ex­pe­ri­ences of uni­fied in­tel­lec­tual and spir­i­tual phe­nom­ena that con­sti­tute the con­ver­sion which con­sists in fac­tors over and above purely psy­cho­logic in­volve­ment.

100:5.5But emo­tion alone is a false con­ver­sion; one must have faith as well as feel­ing. To the ex­tent that such psy­chic mo­bi­liza­tion is par­tial, and in so far as such hu­man-loy­alty mo­ti­va­tion is in­com­plete, to that ex­tent will the ex­pe­ri­ence of con­ver­sion be a blended in­tel­lec­tual, emo­tional, and spir­i­tual re­al­ity.

100:5.6If one is dis­posed to rec­og­nize a the­o­ret­i­cal sub­con­scious mind as a prac­ti­cal work­ing hy­poth­e­sis in the oth­er­wise uni­fied in­tel­lec­tual life, then, to be con­sis­tent, one should pos­tu­late a sim­i­lar and cor­re­spond­ing realm of as­cend­ing in­tel­lec­tual ac­tiv­ity as the super­con­scious level, the zone of im­me­di­ate con­tact with the in­dwelling spirit en­tity, the Thought Ad­juster. The great dan­ger in all these psy­chic spec­u­la­tions is that vi­sions and other so-called mys­tic ex­pe­ri­ences, along with ex­traor­di­nary dreams, may be re­garded as di­vine com­mu­ni­ca­tions to the hu­man mind. In times past, di­vine be­ings have re­vealed them­selves to cer­tain God-know­ing per­sons, not be­cause of their mys­tic trances or mor­bid vi­sions, but in spite of all these phe­nom­ena.

• Adjuster’s work in the superconscious mind › effect deep spiritual transformations in higher recesses

109:5.1Su­preme and self-act­ing Ad­justers are of­ten able to con­tribute fac­tors of spir­i­tual im­port to the hu­man mind when it flows freely in the lib­er­ated but con­trolled chan­nels of cre­ative imag­i­na­tion. At such times, and some­times dur­ing sleep, the Ad­juster is able to ar­rest the men­tal cur­rents, to stay the flow, and then to di­vert the idea pro­ces­sion; and all this is done in or­der to ef­fect deep spir­i­tual trans­for­ma­tions in the higher re­cesses of the super­con­scious­ness. Thus are the forces and en­er­gies of mind more fully ad­justed to the key of the con­tac­tual tones of the spir­i­tual level of the pres­ent and the fu­ture.

• Adjuster’s work in the superconscious mind › produce morontia duplicates of every concept of mortal intellect

110:2.4Ad­justers work in the spheres of the higher lev­els of the hu­man mind, un­ceas­ingly seek­ing to pro­duce mor­ontia du­pli­cates of ev­ery con­cept of the mor­tal in­tel­lect. There are, there­fore, two re­al­i­ties which im­pinge upon, and are cen­tered in, the hu­man mind cir­cuits: one, a mor­tal self evolved from the orig­i­nal plans of the Life Car­ri­ers, the other, an im­mor­tal en­tity from the high spheres of Di­vin­ing­ton, an in­dwelling gift from God. But the mor­tal self is also a per­sonal self; it has per­son­al­ity.

• Adjuster’s work in the superconscious mind › Adjuster revelations appear through mind

110:4.2The Thought Ad­juster is en­gaged in a con­stant ef­fort so to spir­i­tu­al­ize your mind as to evolve your mor­ontia soul; but you your­self are mostly un­con­scious of this in­ner min­istry. You are quite in­ca­pable of dis­tin­guish­ing the prod­uct of your own ma­te­rial in­tel­lect from that of the con­joint ac­tiv­i­ties of your soul and the Ad­juster.

• spiritual truths resident in

110:6.4When the de­vel­op­ment of the in­tel­lec­tual na­ture pro­ceeds faster than that of the spir­i­tual, such a sit­u­a­tion ren­ders com­mu­ni­ca­tion with the Thought Ad­juster both dif­fi­cult and dan­ger­ous. Like­wise, over­spir­i­tual de­vel­op­ment tends to pro­duce a fa­nat­i­cal and per­verted in­ter­pre­ta­tion of the spirit lead­ings of the di­vine in­dweller. Lack of spir­i­tual ca­pac­ity makes it very dif­fi­cult to trans­mit to such a ma­te­rial in­tel­lect the spir­i­tual truths res­i­dent in the higher super­con­scious­ness. It is to the mind of per­fect poise, housed in a body of clean habits, sta­bi­lized neu­ral en­er­gies, and bal­anced chem­i­cal func­tion—when the phys­i­cal, men­tal, and spir­i­tual pow­ers are in tri­une har­mony of de­vel­op­ment—that a max­i­mum of light and truth can be im­parted with a min­i­mum of tem­po­ral dan­ger or risk to the real wel­fare of such a be­ing. By such a bal­anced growth does man as­cend the cir­cles of plan­e­tary pro­gres­sion one by one, from the sev­enth to the first.

• effective master patterns for building better civilization found in

111:4.5Only in the higher lev­els of the super­con­scious mind as it im­pinges upon the spirit realm of hu­man ex­pe­ri­ence can you find those higher con­cepts in as­so­ci­a­tion with ef­fec­tive mas­ter pat­terns which will con­tribute to the build­ing of a bet­ter and more en­dur­ing civ­i­liza­tion. Per­son­al­ity is in­her­ently cre­ative, but it thus func­tions only in the in­ner life of the in­di­vid­ual.

• consciousness of consciousness

130:4.9Only in de­gree does man pos­sess mind above the an­i­mal level aside from the higher and quasi-spir­i­tual min­is­tra­tions of in­tel­lect. There­fore an­i­mals (not hav­ing wor­ship and wis­dom) can­not ex­pe­ri­ence super­con­scious­ness, con­scious­ness of con­scious­ness. The an­i­mal mind is only con­scious of the ob­jec­tive uni­verse.