omnipresence

3:1.1The abil­ity of the Uni­ver­sal Fa­ther to be ev­ery­where pres­ent, and at the same time, con­sti­tutes his om­nipres­ence. God alone can be in two places, in num­ber­less places, at the same time. God is si­mul­ta­ne­ously pres­ent “in heaven above and on the earth be­neath”; as the Psalmist ex­claimed: “Whither shall I go from your spirit? or whither shall I flee from your pres­ence?”

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

3:1.3The Fa­ther’s pres­ence un­ceas­ingly pa­trols the mas­ter uni­verse. “His go­ing forth is from the end of the heaven, and his cir­cuit to the ends of it; and there is noth­ing hid­den from the light thereof.”

3:1.4The crea­ture not only ex­ists in God, but God also lives in the crea­ture. “We know we dwell in him be­cause he lives in us; he has given us his spirit. This gift from the Par­a­dise Fa­ther is man’s in­sep­a­ra­ble com­pan­ion.” “He is the ever-pres­ent and all-per­vad­ing God.” “The spirit of the ev­er­last­ing Fa­ther is con­cealed in the mind of ev­ery mor­tal child.” “Man goes forth search­ing for a friend while that very friend lives within his own heart.” “The true God is not afar off; he is a part of us; his spirit speaks from within us.” “The Fa­ther lives in the child. God is al­ways with us. He is the guid­ing spirit of eter­nal des­tiny.”

3:1.5Truly of the hu­man race has it been said, “You are of God” be­cause “he who dwells in love dwells in God, and God in him.” Even in wrong­do­ing you tor­ment the in­dwelling gift of God, for the Thought Ad­juster must needs go through the con­se­quences of evil think­ing with the hu­man mind of its in­car­cer­a­tion.

3:1.6The om­nipres­ence of God is in re­al­ity a part of his in­fi­nite na­ture; space con­sti­tutes no bar­rier to De­ity. God is, in per­fec­tion and with­out lim­i­ta­tion, dis­cernibly pres­ent only on Par­a­dise and in the cen­tral uni­verse. He is not thus ob­serv­ably pres­ent in the cre­ations en­cir­cling Ha­vona, for God has lim­ited his di­rect and ac­tual pres­ence in rec­og­ni­tion of the sov­er­eignty and the di­vine pre­rog­a­tives of the co-or­di­nate cre­ators and rulers of the uni­verses of time and space. Hence must the con­cept of the di­vine pres­ence al­low for a wide range of both mode and chan­nel of man­i­fes­ta­tion em­brac­ing the pres­ence cir­cuits of the Eter­nal Son, the In­fi­nite Spirit, and the Isle of Par­a­dise. Nor is it al­ways pos­si­ble to dis­tin­guish be­tween the pres­ence of the Uni­ver­sal Fa­ther and the ac­tions of his eter­nal co-or­di­nates and agen­cies, so per­fectly do they ful­fill all the in­fi­nite re­quire­ments of his un­chang­ing pur­pose. But not so with the per­son­al­ity cir­cuit and the Ad­justers; here God acts uniquely, di­rectly, and ex­clu­sively.

3:1.7The Uni­ver­sal Con­trol­ler is po­ten­tially pres­ent in the grav­ity cir­cuits of the Isle of Par­a­dise in all parts of the uni­verse at all times and in the same de­gree, in ac­cor­dance with the mass, in re­sponse to the phys­i­cal de­mands for this pres­ence, and be­cause of the in­her­ent na­ture of all cre­ation which causes all things to ad­here and con­sist in him. Like­wise is the First Source and Cen­ter po­ten­tially pres­ent in the Un­qual­i­fied Ab­so­lute, the re­pos­i­tory of the un­cre­ated uni­verses of the eter­nal fu­ture. God thus po­ten­tially per­vades the phys­i­cal uni­verses of the past, pres­ent, and fu­ture. He is the pri­mor­dial foun­da­tion of the co­her­ence of the so-called ma­te­rial cre­ation. This non­spir­i­tual De­ity po­ten­tial be­comes ac­tual here and there through­out the level of phys­i­cal ex­is­tences by the in­ex­pli­ca­ble in­tru­sion of some one of his ex­clu­sive agen­cies upon the stage of uni­verse ac­tion.

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.

3:1.9The ev­ery­where-pres­ent spirit of the Uni­ver­sal Fa­ther is co-or­di­nated with the func­tion of the uni­ver­sal spirit pres­ence of the Eter­nal Son and the ev­er­last­ing di­vine po­ten­tial of the De­ity Ab­so­lute. But nei­ther the spir­i­tual ac­tiv­ity of the Eter­nal Son and his Par­a­dise Sons nor the mind be­stowals of the In­fi­nite Spirit seem to ex­clude the di­rect ac­tion of the Thought Ad­justers, the in­dwelling frag­ments of God, in the hearts of his crea­ture chil­dren.

3:1.10Con­cern­ing God’s pres­ence in a planet, sys­tem, con­stel­la­tion, or a uni­verse, the de­gree of such pres­ence in any cre­ational unit is a mea­sure of the de­gree of the evolv­ing pres­ence of the Su­preme Be­ing: It is de­ter­mined by the en masse rec­og­ni­tion of God and loy­alty to him on the part of the vast uni­verse or­ga­ni­za­tion, run­ning down to the sys­tems and plan­ets them­selves. There­fore it is some­times with the hope of con­serv­ing and safe­guard­ing these phases of God’s pre­cious pres­ence that, when some plan­ets (or even sys­tems) have plunged far into spir­i­tual dark­ness, they are in a cer­tain sense quar­an­tined, or par­tially iso­lated from in­ter­course with the larger units of cre­ation. And all this, as it op­er­ates on Uran­tia, is a spir­i­tu­ally de­fen­sive re­ac­tion of the ma­jor­ity of the worlds to save them­selves, as far as pos­si­ble, from suf­fer­ing the iso­lat­ing con­se­quences of the alien­at­ing acts of a head­strong, wicked, and re­bel­lious mi­nor­ity.

3:1.11While the Fa­ther parentally en­cir­cuits all his sons—all per­son­al­i­ties—his in­flu­ence in them is lim­ited by the re­mote­ness of their ori­gin from the Sec­ond and the Third Per­sons of De­ity and aug­mented as their des­tiny at­tain­ment nears such lev­els. The fact of God’s pres­ence in crea­ture minds is de­ter­mined by whether or not they are in­dwelt by Fa­ther frag­ments, such as the Mys­tery Mon­i­tors, but his ef­fec­tive pres­ence is de­ter­mined by the de­gree of co-op­er­a­tion ac­corded these in­dwelling Ad­justers by the minds of their so­journ.

3:1.12The fluc­tu­a­tions of the Fa­ther’s pres­ence are not due to the change­able­ness of God. The Fa­ther does not re­tire in seclu­sion be­cause he has been slighted; his af­fec­tions are not alien­ated be­cause of the crea­ture’s wrong­do­ing. Rather, hav­ing been en­dowed with the power of choice (con­cern­ing Him­self), his chil­dren, in the ex­er­cise of that choice, di­rectly de­ter­mine the de­gree and lim­i­ta­tions of the Fa­ther’s di­vine in­flu­ence in their own hearts and souls. The Fa­ther has freely be­stowed him­self upon us with­out limit and with­out fa­vor. He is no re­specter of per­sons, plan­ets, sys­tems, or uni­verses. In the sec­tors of time he con­fers dif­fer­en­tial honor only on the Par­a­dise per­son­al­i­ties of God the Sev­en­fold, the co-or­di­nate cre­ators of the fi­nite uni­verses.

118:2.1The ubiq­uity of De­ity must not be con­fused with the ul­ti­macy of the di­vine om­nipres­ence. It is vo­li­tional with the Uni­ver­sal Fa­ther that the Su­preme, the Ul­ti­mate, and the Ab­so­lute should com­pen­sate, co-or­di­nate, and unify his time-space ubiq­uity and his time-space-tran­scended om­nipres­ence with his time­less and space­less uni­ver­sal and ab­so­lute pres­ence. And you should re­mem­ber that, while De­ity ubiq­uity may be so of­ten space as­so­ci­ated, it is not nec­es­sar­ily time con­di­tioned.

118:2.2As mor­tal and mor­ontia as­cend­ers you pro­gres­sively dis­cern God through the min­istry of God the Sev­en­fold. Through Ha­vona you dis­cover God the Su­preme. On Par­a­dise you find him as a per­son, and then as fi­nal­i­ters you will pres­ently at­tempt to know him as Ul­ti­mate. Be­ing fi­nal­i­ters, there would seem to be but one course to pur­sue af­ter hav­ing at­tained the Ul­ti­mate, and that would be to be­gin the quest of the Ab­so­lute. No fi­nal­i­ter will be dis­turbed by the un­cer­tain­ties of the at­tain­ment of the De­ity Ab­so­lute since at the end of the su­preme and ul­ti­mate as­cen­sions he en­coun­tered God the Fa­ther. Such fi­nal­i­ters will no doubt be­lieve that, even if they should be suc­cess­ful in find­ing God the Ab­so­lute, they would only be dis­cov­er­ing the same God, the Par­a­dise Fa­ther man­i­fest­ing him­self on more nearly in­fi­nite and uni­ver­sal lev­els. Un­doubt­edly the at­tain­ment of God in ab­so­lute would re­veal the Pri­mal An­ces­tor of uni­verses as well as the Fi­nal Fa­ther of per­son­al­i­ties.

118:2.3God the Su­preme may not be a dem­on­stra­tion of the time-space om­nipres­ence of De­ity, but he is lit­er­ally a man­i­fes­ta­tion of di­vine ubiq­uity. Be­tween the spir­i­tual pres­ence of the Cre­ator and the ma­te­rial man­i­fes­ta­tions of cre­ation there ex­ists a vast do­main of the ubiq­ui­tous be­com­ing—the uni­verse emer­gence of evo­lu­tion­ary De­ity.

118:2.4If God the Su­preme ever as­sumes di­rect con­trol of the uni­verses of time and space, we are con­fi­dent such a De­ity ad­min­is­tra­tion will func­tion un­der the over­con­trol of the Ul­ti­mate. In such an event God the Ul­ti­mate would be­gin to be­come man­i­fest to the uni­verses of time as the tran­scen­den­tal Al­mighty (the Om­nipo­tent) ex­er­cis­ing the over­con­trol of super­time and tran­scended space con­cern­ing the ad­min­is­tra­tive func­tions of the Al­mighty Su­preme.

118:2.5The mor­tal mind may ask, even as we do: If the evo­lu­tion of God the Su­preme to ad­min­is­tra­tive au­thor­ity in the grand uni­verse is at­tended by aug­mented man­i­fes­ta­tions of God the Ul­ti­mate, will a cor­re­spond­ing emer­gence of God the Ul­ti­mate in the pos­tu­lated uni­verses of outer space be at­tended by sim­i­lar and en­hanced rev­e­la­tions of God the Ab­so­lute? But we re­ally do not know.

• omnipresence

118:3.1Only by ubiq­uity could De­ity unify time-space man­i­fes­ta­tions to the fi­nite con­cep­tion, for time is a suc­ces­sion of in­stants while space is a sys­tem of as­so­ci­ated points. You do, af­ter all, per­ceive time by anal­y­sis and space by syn­the­sis. You co-or­di­nate and as­so­ciate these two dis­sim­i­lar con­cep­tions by the in­te­grat­ing in­sight of per­son­al­ity. Of all the an­i­mal world only man pos­sesses this time-space per­cep­ti­bil­ity. To an an­i­mal, mo­tion has a mean­ing, but mo­tion ex­hibits value only to a crea­ture of per­son­al­ity sta­tus.

34:3.3In per­sonal pre­rog­a­tives a Cre­ative Spirit is wholly and en­tirely in­de­pen­dent of space, but not of time. There is no spe­cial­ized per­sonal pres­ence of such a Uni­verse Spirit on ei­ther the con­stel­la­tion or sys­tem head­quar­ters. She is equally and dif­fusely pres­ent through­out her en­tire lo­cal uni­verse and is, there­fore, just as lit­er­ally and per­son­ally pres­ent on one world as on any other.

34:3.8When a Cre­ative Spirit be­comes “space con­scious,” she is prepar­ing to rec­og­nize a cir­cum­scribed “space do­main” as hers, a realm in which to be space free in con­tradis­tinc­tion to all other space by which she would be con­di­tioned. One is free to choose and act only within the realm of one’s con­scious­ness.

41:0.1The char­ac­ter­is­tic space phe­nom­e­non which sets off each lo­cal cre­ation from all oth­ers is the pres­ence of the Cre­ative Spirit. All Neb­a­don is cer­tainly per­vaded by the space pres­ence of the Di­vine Min­is­ter of Sal­ving­ton, and such pres­ence just as cer­tainly ter­mi­nates at the outer bor­ders of our lo­cal uni­verse. That which is per­vaded by our lo­cal uni­verse Mother Spirit is Neb­a­don; that which ex­tends be­yond her space pres­ence is out­side Neb­a­don, be­ing the ex­tra-Neb­a­don space re­gions of the super­uni­verse of Or­von­ton—other lo­cal uni­verses.

45:1.8Num­ber 6. The World of the Spirit. This sphere serves as the sys­tem ren­dezvous of the high per­son­al­i­ties of the In­fi­nite Spirit. Its seven sur­round­ing satel­lites are as­signed to in­di­vid­ual groups of these di­verse or­ders. But on tran­si­tion world num­ber six there is no rep­re­sen­ta­tion of the Spirit, nei­ther is such a pres­ence to be ob­served on the sys­tem cap­i­tals; the Di­vine Min­is­ter of Sal­ving­ton is ev­ery­where in Neb­a­don.

116:5.13In the early days of uni­verse build­ing even the Par­a­dise Cre­ators are pri­mar­ily con­cerned with ma­te­rial equi­lib­rium. The pat­tern of a lo­cal uni­verse takes shape not only as a re­sult of the ac­tiv­i­ties of the power cen­ters but also be­cause of the space pres­ence of the Cre­ative Spirit. And through­out these early epochs of lo­cal uni­verse build­ing the Cre­ator Son ex­hibits a lit­tle-un­der­stood at­tri­bute of ma­te­rial con­trol, and he does not leave his cap­i­tal planet un­til the gross equi­lib­rium of the lo­cal uni­verse has been es­tab­lished.

131:1.6“The man who knows God looks upon all men as equal; they are his breth­ren. Those who are self­ish, those who ig­nore their broth­ers in the flesh, have only weari­ness as their re­ward. Those who love their fel­lows and who have pure hearts shall see God. God never for­gets sin­cer­ity. He will guide the hon­est of heart into the truth, for God is truth.

8:5.1The out­stand­ing at­tri­bute of the In­fi­nite Spirit is om­nipres­ence. Through­out all the uni­verse of uni­verses there is ev­ery­where pres­ent this all-per­vad­ing spirit, which is so akin to the pres­ence of a uni­ver­sal and di­vine mind. Both the Sec­ond Per­son and the Third Per­son of De­ity are rep­re­sented on all worlds by their ever-pres­ent spir­its.

9:1.5The Third Source and Cen­ter per­fectly and with­out qual­i­fi­ca­tion shares the om­nipres­ence of the First Source and Cen­ter, some­times be­ing called the Om­ni­pres­ent Spirit. In a pe­cu­liar and very per­sonal man­ner the God of mind shares the om­ni­science of the Uni­ver­sal Fa­ther and his Eter­nal Son; the knowl­edge of the Spirit is pro­found and com­plete. The Con­joint Cre­ator man­i­fests cer­tain phases of the om­nipo­tence of the Uni­ver­sal Fa­ther but is ac­tu­ally om­nipo­tent only in the do­main of mind. The Third Per­son of De­ity is the in­tel­lec­tual cen­ter and the uni­ver­sal ad­min­is­tra­tor of the mind realms; herein is he ab­so­lute—his sov­er­eignty is un­qual­i­fied.

16:2.4The Seven Mas­ter Spir­its are col­lec­tively en­dowed with the su­preme-ul­ti­mate at­tri­butes of the Third Source and Cen­ter. While each one in­di­vid­u­ally par­takes of this en­dow­ment, only col­lec­tively do they dis­close the at­tri­butes of om­nipo­tence, om­ni­science, and om­nipres­ence. No one of them can so func­tion uni­ver­sally; as in­di­vid­u­als and in the ex­er­cise of these pow­ers of su­prem­acy and ul­ti­macy each is per­son­ally lim­ited to the super­uni­verse of im­me­di­ate super­vi­sion.

105:7.139. Om­nipo­tence, om­ni­science, and om­nipres­ence.

117:7.16It is pos­si­ble that the Su­preme may then be per­son­ally res­i­dent on Uversa, the head­quar­ters of Or­von­ton, from which he will di­rect the ad­min­is­tra­tion of the time cre­ations, but this is re­ally only a con­jec­ture. Cer­tainly, though, the per­son­al­ity of the Su­preme Be­ing will be def­i­nitely con­tactable at some spe­cific lo­cal­ity, al­though the ubiq­uity of his De­ity pres­ence will prob­a­bly con­tinue to per­me­ate the uni­verse of uni­verses. What the re­la­tion of the super­uni­verse cit­i­zens of that age will be to the Su­preme we do not know, but it may be some­thing like the pres­ent re­la­tion­ship be­tween the Ha­vona na­tives and the Par­a­dise Trin­ity.