personality

1:6.1Hu­man per­son­al­ity is the time-space im­age-shadow cast by the di­vine Cre­ator per­son­al­ity. And no ac­tu­al­ity can ever be ad­e­quately com­pre­hended by an ex­am­i­na­tion of its shadow. Shad­ows should be in­ter­preted in terms of the true sub­stance.

1:6.2God is to sci­ence a cause, to phi­los­o­phy an idea, to re­li­gion a per­son, even the lov­ing heav­enly Fa­ther. God is to the sci­en­tist a pri­mal force, to the philoso­pher a hy­poth­e­sis of unity, to the re­li­gion­ist a liv­ing spir­i­tual ex­pe­ri­ence. Man’s in­ad­e­quate con­cept of the per­son­al­ity of the Uni­ver­sal Fa­ther can be im­proved only by man’s spir­i­tual prog­ress in the uni­verse and will be­come truly ad­e­quate only when the pil­grims of time and space fi­nally at­tain the di­vine em­brace of the liv­ing God on Par­a­dise.

1:6.3Never lose sight of the an­tipo­dal view­points of per­son­al­ity as it is con­ceived by God and man. Man views and com­pre­hends per­son­al­ity, look­ing from the fi­nite to the in­fi­nite; God looks from the in­fi­nite to the fi­nite. Man pos­sesses the low­est type of per­son­al­ity; God, the high­est, even su­preme, ul­ti­mate, and ab­so­lute. There­fore did the bet­ter con­cepts of the di­vine per­son­al­ity have pa­tiently to await the ap­pear­ance of im­proved ideas of hu­man per­son­al­ity, es­pe­cially the en­hanced rev­e­la­tion of both hu­man and di­vine per­son­al­ity in the Uran­tian be­stowal life of Mi­chael, the Cre­ator Son.

1:6.4The preper­sonal di­vine spirit which in­dwells the mor­tal mind car­ries, in its very pres­ence, the valid proof of its ac­tual ex­is­tence, but the con­cept of the di­vine per­son­al­ity can be grasped only by the spir­i­tual in­sight of gen­uine per­sonal re­li­gious ex­pe­ri­ence. Any per­son, hu­man or di­vine, may be known and com­pre­hended quite apart from the ex­ter­nal re­ac­tions or the ma­te­rial pres­ence of that per­son.

1:6.5Some de­gree of moral affin­ity and spir­i­tual har­mony is es­sen­tial to friend­ship be­tween two per­sons; a lov­ing per­son­al­ity can hardly re­veal him­self to a love­less per­son. Even to ap­proach the know­ing of a di­vine per­son­al­ity, all of man’s per­son­al­ity en­dow­ments must be wholly con­se­crated to the ef­fort; half­hearted, par­tial de­vo­tion will be un­avail­ing.

1:6.6The more com­pletely man un­der­stands him­self and ap­pre­ci­ates the per­son­al­ity val­ues of his fel­lows, the more he will crave to know the Orig­i­nal Per­son­al­ity, and the more earnestly such a God-know­ing hu­man will strive to be­come like the Orig­i­nal Per­son­al­ity. You can ar­gue over opin­ions about God, but ex­pe­ri­ence with him and in him ex­ists above and be­yond all hu­man con­tro­versy and mere in­tel­lec­tual logic. The God-know­ing man de­scribes his spir­i­tual ex­pe­ri­ences, not to con­vince un­be­liev­ers, but for the ed­i­fi­ca­tion and mu­tual sat­is­fac­tion of be­liev­ers.

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.

1:6.8God is spirit—spirit per­son­al­ity; man is also a spirit—po­ten­tial spirit per­son­al­ity. Je­sus of Naz­a­reth at­tained the full re­al­iza­tion of this po­ten­tial of spirit per­son­al­ity in hu­man ex­pe­ri­ence; there­fore his life of achiev­ing the Fa­ther’s will be­comes man’s most real and ideal rev­e­la­tion of the per­son­al­ity of God. Even though the per­son­al­ity of the Uni­ver­sal Fa­ther can be grasped only in ac­tual re­li­gious ex­pe­ri­ence, in Je­sus’ earth life we are in­spired by the per­fect dem­on­stra­tion of such a re­al­iza­tion and rev­e­la­tion of the per­son­al­ity of God in a truly hu­man ex­pe­ri­ence.

16:8.1The Uni­ver­sal Fa­ther be­stows per­son­al­ity upon nu­mer­ous or­ders of be­ings as they func­tion on di­verse lev­els of uni­verse ac­tu­al­ity. Uran­tia hu­man be­ings are en­dowed with per­son­al­ity of the fi­nite-mor­tal type, func­tion­ing on the level of the as­cend­ing sons of God.

16:8.2Though we can hardly un­der­take to de­fine per­son­al­ity, we may at­tempt to nar­rate our un­der­stand­ing of the known fac­tors which go to make up the en­sem­ble of ma­te­rial, men­tal, and spir­i­tual en­er­gies whose in­teras­so­ci­a­tion con­sti­tutes the mech­a­nism wherein and whereon and where­with the Uni­ver­sal Fa­ther causes his be­stowed per­son­al­ity to func­tion.

16:8.3Per­son­al­ity is a unique en­dow­ment of orig­i­nal na­ture whose ex­is­tence is in­de­pen­dent of, and an­te­ced­ent to, the be­stowal of the Thought Ad­juster. Nev­er­the­less, the pres­ence of the Ad­juster does aug­ment the qual­i­ta­tive man­i­fes­ta­tion of per­son­al­ity. Thought Ad­justers, when they come forth from the Fa­ther, are iden­ti­cal in na­ture, but per­son­al­ity is di­verse, orig­i­nal, and ex­clu­sive; and the man­i­fes­ta­tion of per­son­al­ity is fur­ther con­di­tioned and qual­i­fied by the na­ture and qual­i­ties of the as­so­ci­ated en­er­gies of a ma­te­rial, mindal, and spir­i­tual na­ture which con­sti­tute the or­gan­is­mal ve­hi­cle for per­son­al­ity man­i­fes­ta­tion.

16:8.4Per­son­al­i­ties may be sim­i­lar, but they are never the same. Per­sons of a given se­ries, type, or­der, or pat­tern may and do re­sem­ble one an­other, but they are never iden­ti­cal. Per­son­al­ity is that fea­ture of an in­di­vid­ual which we know, and which en­ables us to iden­tify such a be­ing at some fu­ture time re­gard­less of the na­ture and ex­tent of changes in form, mind, or spirit sta­tus. Per­son­al­ity is that part of any in­di­vid­ual which en­ables us to rec­og­nize and pos­i­tively iden­tify that per­son as the one we have pre­vi­ously known, no mat­ter how much he may have changed be­cause of the mod­i­fi­ca­tion of the ve­hi­cle of ex­pres­sion and man­i­fes­ta­tion of his per­son­al­ity.

16:8.5Crea­ture per­son­al­ity is dis­tin­guished by two self-man­i­fest­ing and char­ac­ter­is­tic phe­nom­ena of mor­tal re­ac­tive be­hav­ior: self-con­scious­ness and as­so­ci­ated rel­a­tive free will.

16:8.6Self-con­scious­ness con­sists in in­tel­lec­tual aware­ness of per­son­al­ity ac­tu­al­ity; it in­cludes the abil­ity to rec­og­nize the re­al­ity of other per­son­al­i­ties. It in­di­cates ca­pac­ity for in­di­vid­u­al­ized ex­pe­ri­ence in and with cos­mic re­al­i­ties, equiv­alat­ing to the at­tain­ment of iden­tity sta­tus in the per­son­al­ity re­la­tion­ships of the uni­verse. Self-con­scious­ness con­notes rec­og­ni­tion of the ac­tu­al­ity of mind min­is­tra­tion and the re­al­iza­tion of rel­a­tive in­de­pen­dence of cre­ative and de­ter­mi­na­tive free will.

16:8.7The rel­a­tive free will which char­ac­ter­izes the self-con­scious­ness of hu­man per­son­al­ity is in­volved in:

16:8.81. Moral de­ci­sion, high­est wis­dom.

16:8.92. Spir­i­tual choice, truth dis­cern­ment.

16:8.103. Un­selfish love, broth­er­hood ser­vice.

16:8.114. Pur­pose­ful co-op­er­a­tion, group loy­alty.

16:8.125. Cos­mic in­sight, the grasp of uni­verse mean­ings.

16:8.136. Per­son­al­ity ded­i­ca­tion, whole­hearted de­vo­tion to do­ing the Fa­ther’s will.

16:8.147. Wor­ship, the sin­cere pur­suit of di­vine val­ues and the whole­hearted love of the di­vine Value-Giver.

16:8.15The Uran­tia type of hu­man per­son­al­ity may be viewed as func­tion­ing in a phys­i­cal mech­a­nism con­sist­ing of the plan­e­tary mod­i­fi­ca­tion of the Neb­a­don type of or­gan­ism be­long­ing to the elec­tro­chem­i­cal or­der of life ac­ti­va­tion and en­dowed with the Neb­a­don or­der of the Or­von­ton se­ries of the cos­mic mind of pa­ren­tal re­pro­duc­tive pat­tern. The be­stowal of the di­vine gift of per­son­al­ity upon such a mind-en­dowed mor­tal mech­a­nism con­fers the dig­nity of cos­mic cit­i­zen­ship and en­ables such a mor­tal crea­ture forth­with to be­come re­ac­tive to the con­sti­tu­tive rec­og­ni­tion of the three ba­sic mind re­al­i­ties of the cos­mos:

16:8.161. The math­e­mat­i­cal or log­i­cal rec­og­ni­tion of the uni­for­mity of phys­i­cal cau­sa­tion.

16:8.172. The rea­soned rec­og­ni­tion of the obli­ga­tion of moral con­duct.

16:8.183. The faith-grasp of the fel­low­ship wor­ship of De­ity, as­so­ci­ated with the lov­ing ser­vice of hu­man­ity.

16:8.19The full func­tion of such a per­son­al­ity en­dow­ment is the be­gin­ning re­al­iza­tion of De­ity kin­ship. Such a self­hood, in­dwelt by a preper­sonal frag­ment of God the Fa­ther, is in truth and in fact a spir­i­tual son of God. Such a crea­ture not only dis­closes ca­pac­ity for the re­cep­tion of the gift of the di­vine pres­ence but also ex­hibits re­ac­tive re­sponse to the per­son­al­ity-grav­ity cir­cuit of the Par­a­dise Fa­ther of all per­son­al­i­ties.

159:3.2Al­ways re­spect the per­son­al­ity of man. Never should a righ­teous cause be pro­moted by force; spir­i­tual vic­to­ries can be won only by spir­i­tual power. This in­junc­tion against the em­ploy­ment of ma­te­rial in­flu­ences refers to psy­chic force as well as to phys­i­cal force. Over­pow­er­ing ar­gu­ments and men­tal su­pe­ri­or­ity are not to be em­ployed to co­erce men and women into the king­dom. Man’s mind is not to be crushed by the mere weight of logic or over­awed by shrewd elo­quence. While emo­tion as a fac­tor in hu­man de­ci­sions can­not be wholly elim­i­nated, it should not be di­rectly ap­pealed to in the teach­ings of those who would ad­vance the cause of the king­dom. Make your ap­peals di­rectly to the di­vine spirit that dwells within the minds of men. Do not ap­peal to fear, pity, or mere sen­ti­ment. In ap­peal­ing to men, be fair; ex­er­cise self-con­trol and ex­hibit due re­straint; show proper re­spect for the per­son­al­i­ties of your pupils. Re­mem­ber that I have said: “Be­hold, I stand at the door and knock, and if any man will open, I will come in.”

112:1.1Per­son­al­ity is be­stowed by the Uni­ver­sal Fa­ther upon his crea­tures as a po­ten­tially eter­nal en­dow­ment. Such a di­vine gift is de­signed to func­tion on nu­mer­ous lev­els and in suc­ces­sive uni­verse sit­u­a­tions rang­ing from the lowly fi­nite to the high­est ab­so­nite, even to the bor­ders of the ab­so­lute. Per­son­al­ity thus per­forms on three cos­mic planes or in three uni­verse phases:

112:1.21. Po­si­tion sta­tus. Per­son­al­ity func­tions equally ef­fi­ciently in the lo­cal uni­verse, in the super­uni­verse, and in the cen­tral uni­verse.

112:1.32. Mean­ing sta­tus. Per­son­al­ity per­forms ef­fec­tively on the lev­els of the fi­nite, the ab­so­nite, and even as im­ping­ing upon the ab­so­lute.

112:1.43. Value sta­tus. Per­son­al­ity can be ex­pe­ri­en­tially re­al­ized in the pro­gres­sive realms of the ma­te­rial, the mor­ontial, and the spir­i­tual.

112:1.5Per­son­al­ity has a per­fected range of cos­mic di­men­sional per­for­mance. The di­men­sions of fi­nite per­son­al­ity are three, and they are roughly func­tional as fol­lows:

112:1.61. Length rep­re­sents di­rec­tion and na­ture of pro­gres­sion—move­ment through space and ac­cord­ing to time—evo­lu­tion.

112:1.72. Ver­ti­cal depth em­braces the or­gan­is­mal drives and at­ti­tudes, the vary­ing lev­els of self-re­al­iza­tion and the gen­eral phe­nom­e­non of re­ac­tion to en­vi­ron­ment.

112:1.83. Breadth em­braces the do­main of co-or­di­na­tion, as­so­ci­a­tion, and self­hood or­ga­ni­za­tion.

112:1.9The type of per­son­al­ity be­stowed upon Uran­tia mor­tals has a po­ten­tial­ity of seven di­men­sions of self-ex­pres­sion or per­son-re­al­iza­tion. These di­men­sional phe­nom­ena are re­al­iz­able as three on the fi­nite level, three on the ab­so­nite level, and one on the ab­so­lute level. On sub­ab­so­lute lev­els this sev­enth or to­tal­ity di­men­sion is ex­pe­ri­en­ci­ble as the fact of per­son­al­ity. This su­preme di­men­sion is an as­so­cia­ble ab­so­lute and, while not in­fi­nite, is di­men­sion­ally po­ten­tial for subin­fi­nite pen­e­tra­tion of the ab­so­lute.

112:1.10The fi­nite di­men­sions of per­son­al­ity have to do with cos­mic length, depth, and breadth. Length de­notes mean­ing; depth sig­ni­fies value; breadth em­braces in­sight—the ca­pac­ity to ex­pe­ri­ence un­chal­lenge­able con­scious­ness of cos­mic re­al­ity.

112:1.11On the mor­ontia level all of these fi­nite di­men­sions of the ma­te­rial level are greatly en­hanced, and cer­tain new di­men­sional val­ues are re­al­iz­able. All these en­larged di­men­sional ex­pe­ri­ences of the mor­ontia level are mar­velously ar­tic­u­lated with the su­preme or per­son­al­ity di­men­sion through the in­flu­ence of mota and also be­cause of the con­tri­bu­tion of mor­ontia math­e­mat­ics.

112:1.12Much trou­ble ex­pe­ri­enced by mor­tals in their study of hu­man per­son­al­ity could be avoided if the fi­nite crea­ture would re­mem­ber that di­men­sional lev­els and spir­i­tual lev­els are not co-or­di­nated in ex­pe­ri­en­tial per­son­al­ity re­al­iza­tion.

112:1.13Life is re­ally a pro­cess which takes place be­tween the or­gan­ism (self­hood) and its en­vi­ron­ment. The per­son­al­ity im­parts value of iden­tity and mean­ings of con­ti­nu­ity to this or­gan­is­mal-en­vi­ron­men­tal as­so­ci­a­tion. Thus it will be rec­og­nized that the phe­nom­e­non of stim­u­lus-re­sponse is not a mere me­chan­i­cal pro­cess since the per­son­al­ity func­tions as a fac­tor in the to­tal sit­u­a­tion. It is ever true that mech­a­nisms are in­nately pas­sive; or­gan­isms, in­her­ently ac­tive.

112:1.14Phys­i­cal life is a pro­cess tak­ing place not so much within the or­gan­ism as be­tween the or­gan­ism and the en­vi­ron­ment. And ev­ery such pro­cess tends to cre­ate and es­tab­lish or­gan­is­mal pat­terns of re­ac­tion to such an en­vi­ron­ment. And all such di­rec­tive pat­terns are highly in­flu­en­tial in goal choos­ing.

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.

112:1.16Per­son­al­ity can­not very well per­form in iso­la­tion. Man is in­nately a so­cial crea­ture; he is dom­i­nated by the crav­ing of be­long­ing­ness. It is lit­er­ally true, “No man lives unto him­self.”

112:1.17But the con­cept of the per­son­al­ity as the mean­ing of the whole of the liv­ing and func­tion­ing crea­ture means much more than the in­te­gra­tion of re­la­tion­ships; it sig­ni­fies the uni­fi­ca­tion of all fac­tors of re­al­ity as well as co-or­di­na­tion of re­la­tion­ships. Re­la­tion­ships ex­ist be­tween two ob­jects, but three or more ob­jects even­tu­ate a sys­tem, and such a sys­tem is much more than just an en­larged or com­plex re­la­tion­ship. This dis­tinc­tion is vi­tal, for in a cos­mic sys­tem the in­di­vid­ual mem­bers are not con­nected with each other ex­cept in re­la­tion to the whole and through the in­di­vid­u­al­ity of the whole.

112:1.18In the hu­man or­gan­ism the sum­ma­tion of its parts con­sti­tutes self­hood—in­di­vid­u­al­ity—but such a pro­cess has noth­ing what­ever to do with per­son­al­ity, which is the uni­fier of all these fac­tors as re­lated to cos­mic re­al­i­ties.

112:1.19In ag­gre­ga­tions parts are added; in sys­tems parts are ar­ranged. Sys­tems are sig­nif­i­cant be­cause of or­ga­ni­za­tion—po­si­tional val­ues. In a good sys­tem all fac­tors are in cos­mic po­si­tion. In a bad sys­tem some­thing is ei­ther miss­ing or dis­placed—de­ranged. In the hu­man sys­tem it is the per­son­al­ity which uni­fies all ac­tiv­i­ties and in turn im­parts the qual­i­ties of iden­tity and cre­ativ­ity.

94:11.12While this idea of Ab­so­lute De­ity never found great pop­u­lar fa­vor with the peo­ples of Asia, it did en­able the in­tel­lec­tu­als of these lands to unify their phi­los­o­phy and to har­mo­nize their cos­mol­ogy. The con­cept of the Bud­dha Ab­so­lute is at times quasi-per­sonal, at times wholly im­per­sonal—even an in­fi­nite cre­ative force. Such con­cepts, though help­ful to phi­los­o­phy, are not vi­tal to re­li­gious de­vel­op­ment. Even an an­thro­po­mor­phic Yah­weh is of greater re­li­gious value than an in­finitely re­mote Ab­so­lute of Bud­dhism or Brah­man­ism.

44:0.18There is also here with me a Mighty Mes­sen­ger from Uversa, an as­cen­dant Ad­juster-fused, one­time mor­tal be­ing, and he per­ceives you as you are, and at the same time he vi­su­al­izes the Soli­tary Mes­sen­ger, the super­na­phim, and other ce­les­tial be­ings pres­ent. Never in your long as­cen­dancy will you lose the power to rec­og­nize your as­so­ciates of for­mer ex­is­tences. Al­ways, as you as­cend in­ward in the scale of life, will you re­tain the abil­ity to rec­og­nize and frat­er­nize with the fel­low be­ings of your pre­vi­ous and lower lev­els of ex­pe­ri­ence. Each new trans­la­tion or res­ur­rec­tion will add one more group of spirit be­ings to your vi­sion range with­out in the least de­priv­ing you of the abil­ity to rec­og­nize your friends and fel­lows of for­mer es­tates.

10:5.2The func­tions of the Par­a­dise Trin­ity are not sim­ply the sum of the Fa­ther’s ap­par­ent en­dow­ment of di­vin­ity plus those spe­cial­ized at­tri­butes that are unique in the per­sonal ex­is­tence of the Son and the Spirit. The Trin­ity as­so­ci­a­tion of the three Par­a­dise De­i­ties re­sults in the evo­lu­tion, even­tu­a­tion, and deiti­za­tion of new mean­ings, val­ues, pow­ers, and ca­pac­i­ties for uni­ver­sal rev­e­la­tion, ac­tion, and ad­min­is­tra­tion. Liv­ing as­so­ci­a­tions, hu­man fam­i­lies, so­cial groups, or the Par­a­dise Trin­ity are not aug­mented by mere arith­meti­cal sum­ma­tion. The group po­ten­tial is al­ways far in ex­cess of the sim­ple sum of the at­tri­butes of the com­po­nent in­di­vid­u­als.

68:1.4Prim­i­tive hu­man be­ings early learned that groups are vastly greater and stronger than the mere sum of their in­di­vid­ual units. One hun­dred men united and work­ing in uni­son can move a great stone; a score of well-trained guard­i­ans of the peace can re­strain an an­gry mob. And so so­ci­ety was born, not of mere as­so­ci­a­tion of num­bers, but rather as a re­sult of the or­ga­ni­za­tion of in­tel­li­gent co-op­er­a­tors. But co-op­er­a­tion is not a nat­u­ral trait of man; he learns to co-op­er­ate first through fear and then later be­cause he dis­cov­ers it is most ben­e­fi­cial in meet­ing the dif­fi­cul­ties of time and guard­ing against the sup­posed per­ils of eter­nity.

133:5.1They shortly ar­rived at the olden cen­ter of Greek sci­ence and learn­ing, and Ga­nid was thrilled with the thought of be­ing in Athens, of be­ing in Greece, the cul­tural cen­ter of the one­time Alexan­drian em­pire, which had ex­tended its bor­ders even to his own land of In­dia. There was lit­tle busi­ness to trans­act; so Gonod spent most of his time with Je­sus and Ga­nid, vis­it­ing the many points of in­ter­est and lis­ten­ing to the in­ter­est­ing dis­cus­sions of the lad and his ver­sa­tile teacher.

67:1.3In all the ad­min­is­tra­tive work of a lo­cal uni­verse no high trust is deemed more sa­cred than that re­posed in a Plan­e­tary Prince who as­sumes re­spon­si­bil­ity for the wel­fare and guid­ance of the evolv­ing mor­tals on a newly in­hab­ited world. And of all forms of evil, none are more de­struc­tive of per­son­al­ity sta­tus than be­trayal of trust and dis­loy­alty to one’s con­fid­ing friends. In com­mit­ting this de­lib­er­ate sin, Cali­gas­tia so com­pletely dis­torted his per­son­al­ity that his mind has never since been able fully to re­gain its equi­lib­rium.

• level of deified reality

0:5.1Per­son­al­ity is a level of de­i­fied re­al­ity and ranges from the mor­tal and mid­wayer level of the higher mind ac­ti­va­tion of wor­ship and wis­dom up through the mor­ontial and spir­i­tual to the at­tain­ment of fi­nal­ity of per­son­al­ity sta­tus. That is the evo­lu­tion­ary as­cent of mor­tal- and kin­dred-crea­ture per­son­al­ity, but there are nu­mer­ous other or­ders of uni­verse per­son­al­i­ties.

• no limitation to evolution of

0:5.2Re­al­ity is sub­ject to uni­ver­sal ex­pan­sion, per­son­al­ity to in­fi­nite di­ver­si­fi­ca­tion, and both are ca­pa­ble of well-nigh un­lim­ited De­ity co-or­di­na­tion and eter­nal sta­bi­liza­tion. While the meta­mor­phic range of non­per­sonal re­al­ity is def­i­nitely lim­ited, we know of no lim­i­ta­tions to the pro­gres­sive evo­lu­tion of per­son­al­ity re­al­i­ties.

• may be bestowed upon any living energy system of mind or spirit
• never spontaneous

0:5.4All subin­fi­nite or­ders and phases of per­son­al­ity are as­so­cia­tive at­tain­ables and are po­ten­tially co­cre­a­tional. The preper­sonal, the per­sonal, and the super­per­sonal are all linked to­gether by mu­tual po­ten­tial of co-or­di­nate at­tain­ment, pro­gres­sive achieve­ment, and co­cre­a­tional ca­pac­ity. But never does the im­per­sonal di­rectly trans­mute to the per­sonal. Per­son­al­ity is never spon­ta­neous; it is the gift of the Par­a­dise Fa­ther. Per­son­al­ity is super­im­posed upon en­ergy, and it is as­so­ci­ated only with liv­ing en­ergy sys­tems; iden­tity can be as­so­ci­ated with non­liv­ing en­ergy pat­terns.

• retains identity, is recognizable, in face of unlimited change
• unique

0:5.11Per­son­al­ity. The per­son­al­ity of mor­tal man is nei­ther body, mind, nor spirit; nei­ther is it the soul. Per­son­al­ity is the one change­less re­al­ity in an oth­er­wise ever-chang­ing crea­ture ex­pe­ri­ence; and it uni­fies all other as­so­ci­ated fac­tors of in­di­vid­u­al­ity. The per­son­al­ity is the unique be­stowal which the Uni­ver­sal Fa­ther makes upon the liv­ing and as­so­ci­ated en­er­gies of mat­ter, mind, and spirit, and which sur­vives with the sur­vival of the mor­ontial soul.

• responds to personality circuit

0:6.1Any and all things re­spond­ing to the per­son­al­ity cir­cuit of the Fa­ther, we call per­sonal. Any and all things re­spond­ing to the spirit cir­cuit of the Son, we call spirit. Any and all that re­sponds to the mind cir­cuit of the Con­joint Ac­tor, we call mind, mind as an at­tri­bute of the In­fi­nite Spirit—mind in all its phases. Any and all that re­sponds to the ma­te­rial-grav­ity cir­cuit cen­ter­ing in nether Par­a­dise, we call mat­ter—en­ergy-mat­ter in all its meta­mor­phic states.

• material body not indispensable to

1:5.12In the con­tem­pla­tion of De­ity, the con­cept of per­son­al­ity must be di­vested of the idea of cor­po­re­al­ity. A ma­te­rial body is not in­dis­pens­able to per­son­al­ity in ei­ther man or God. The cor­po­re­al­ity er­ror is shown in both ex­tremes of hu­man phi­los­o­phy. In ma­te­ri­al­ism, since man loses his body at death, he ceases to ex­ist as a per­son­al­ity; in pan­the­ism, since God has no body, he is not, there­fore, a per­son. The super­hu­man type of pro­gress­ing per­son­al­ity func­tions in a union of mind and spirit.

• identity, self-consciousness, self-will, possibility for self-revelation, love, fellowship with other personalities

1:7.6The higher con­cepts of uni­verse per­son­al­ity im­ply: iden­tity, self-con­scious­ness, self-will, and pos­si­bil­ity for self-rev­e­la­tion. And these char­ac­ter­is­tics fur­ther im­ply fel­low­ship with other and equal per­son­al­i­ties, such as ex­ists in the per­son­al­ity as­so­ci­a­tions of the Par­a­dise De­i­ties. And the ab­so­lute unity of these as­so­ci­a­tions is so per­fect that di­vin­ity be­comes known by in­di­vis­i­bil­ity, by one­ness. “The Lord God is one.” In­di­vis­i­bil­ity of per­son­al­ity does not in­ter­fere with God’s be­stow­ing his spirit to live in the hearts of mor­tal men. In­di­vis­i­bil­ity of a hu­man fa­ther’s per­son­al­ity does not pre­vent the re­pro­duc­tion of mor­tal sons and daugh­ters.

• iniquity deprives p. of continuing life vehicle

2:3.4When this sen­tence is fi­nally con­firmed, the sin-iden­ti­fied be­ing in­stantly be­comes as though he had not been. There is no res­ur­rec­tion from such a fate; it is ev­er­last­ing and eter­nal. The liv­ing en­ergy fac­tors of iden­tity are re­solved by the trans­for­ma­tions of time and the meta­mor­phoses of space into the cos­mic po­ten­tials whence they once emerged. As for the per­son­al­ity of the in­iq­ui­tous one, it is de­prived of a con­tin­u­ing life ve­hi­cle by the crea­ture’s fail­ure to make those choices and fi­nal de­ci­sions which would have as­sured eter­nal life. When the con­tin­ued em­brace of sin by the as­so­ci­ated mind cul­mi­nates in com­plete self-iden­ti­fi­ca­tion with in­iq­uity, then upon the ces­sa­tion of life, upon cos­mic dis­so­lu­tion, such an iso­lated per­son­al­ity is ab­sorbed into the over­soul of cre­ation, be­com­ing a part of the evolv­ing ex­pe­ri­ence of the Su­preme Be­ing. Never again does it ap­pear as a per­son­al­ity; its iden­tity be­comes as though it had never been. In the case of an Ad­juster-in­dwelt per­son­al­ity, the ex­pe­ri­en­tial spirit val­ues sur­vive in the re­al­ity of the con­tin­u­ing Ad­juster.

• either is or is not; not mind, spirit, or energy alone
• not a progressive achievement

5:6.3Per­son­al­ity is po­ten­tial in all crea­tures who pos­sess a mind en­dow­ment rang­ing from the min­i­mum of self-con­scious­ness to the max­i­mum of God-con­scious­ness. But mind en­dow­ment alone is not per­son­al­ity, nei­ther is spirit nor phys­i­cal en­ergy. Per­son­al­ity is that qual­ity and value in cos­mic re­al­ity which is ex­clu­sively be­stowed by God the Fa­ther upon these liv­ing sys­tems of the as­so­ci­ated and co-or­di­nated en­er­gies of mat­ter, mind, and spirit. Nei­ther is per­son­al­ity a pro­gres­sive achieve­ment. Per­son­al­ity may be ma­te­rial or spir­i­tual, but there ei­ther is per­son­al­ity or there is no per­son­al­ity. The other-than-per­sonal never at­tains the level of the per­sonal ex­cept by the di­rect act of the Par­a­dise Fa­ther.

• Adjuster is nucleus of
• relative creative consciousness and freewill control thereof
• spontaneity of freewill action in

5:6.4The be­stowal of per­son­al­ity is the ex­clu­sive func­tion of the Uni­ver­sal Fa­ther, the per­son­al­iza­tion of the liv­ing en­ergy sys­tems which he en­dows with the at­tri­butes of rel­a­tive cre­ative con­scious­ness and the free­will con­trol thereof. There is no per­son­al­ity apart from God the Fa­ther, and no per­son­al­ity ex­ists ex­cept for God the Fa­ther. The fun­da­men­tal at­tri­butes of hu­man self­hood, as well as the ab­so­lute Ad­juster nu­cleus of the hu­man per­son­al­ity, are the be­stowals of the Uni­ver­sal Fa­ther, act­ing in his ex­clu­sively per­sonal do­main of cos­mic min­istry.

• relative creative consciousness and freewill control thereof

5:6.6Ca­pac­ity for di­vine per­son­al­ity is in­her­ent in the preper­sonal Ad­juster; ca­pac­ity for hu­man per­son­al­ity is po­ten­tial in the cos­mic-mind en­dow­ment of the hu­man be­ing. But the ex­pe­ri­en­tial per­son­al­ity of mor­tal man is not ob­serv­able as an ac­tive and func­tional re­al­ity un­til af­ter the ma­te­rial life ve­hi­cle of the mor­tal crea­ture has been touched by the lib­er­at­ing di­vin­ity of the Uni­ver­sal Fa­ther, be­ing thus launched upon the seas of ex­pe­ri­ence as a self-con­scious and a (rel­a­tively) self-de­ter­mi­na­tive and self-cre­ative per­son­al­ity. The ma­te­rial self is truly and un­qual­i­fiedly per­sonal.

• kinship of divine spontaneity

5:6.9The be­stowal of crea­ture per­son­al­ity con­fers rel­a­tive lib­er­a­tion from slav­ish re­sponse to an­te­ced­ent cau­sa­tion, and the per­son­al­i­ties of all such moral be­ings, evo­lu­tion­ary or oth­er­wise, are cen­tered in the per­son­al­ity of the Uni­ver­sal Fa­ther. They are ever drawn to­wards his Par­a­dise pres­ence by that kin­ship of be­ing which con­sti­tutes the vast and uni­ver­sal fam­ily cir­cle and fra­ter­nal cir­cuit of the eter­nal God. There is a kin­ship of di­vine spon­tane­ity in all per­son­al­ity.

• spiritual dominant over material in

7:1.3Spirit re­al­i­ties re­spond to the draw­ing power of the cen­ter of spir­i­tual grav­ity in ac­cor­dance with their qual­i­ta­tive value, their ac­tual de­gree of spirit na­ture. Spirit sub­stance (qual­ity) is just as re­spon­sive to spirit grav­ity as the or­ga­nized en­ergy of phys­i­cal mat­ter (quan­tity) is re­spon­sive to phys­i­cal grav­ity. Spir­i­tual val­ues and spirit forces are real. From the view­point of per­son­al­ity, spirit is the soul of cre­ation; mat­ter is the shad­owy phys­i­cal body.

• spirit strives for mastery of energy-matter through mediation of mind in

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.

• not fully predictable

9:6.8The mind-grav­ity cir­cuit is de­pend­able; it em­anates from the Third Per­son of De­ity on Par­a­dise, but not all the ob­serv­able func­tion of mind is pre­dictable. Through­out all known cre­ation there par­al­lels this cir­cuit of mind some lit­tle-un­der­stood pres­ence whose func­tion is not pre­dictable. We be­lieve that this un­pre­dictabil­ity is partly at­tributable to the func­tion of the Uni­ver­sal Ab­so­lute. What this func­tion is, we do not know; what ac­tu­ates it, we can only con­jec­ture; con­cern­ing its re­la­tion to crea­tures, we can only spec­u­late.

9:6.9Cer­tain phases of the un­pre­dictabil­ity of fi­nite mind may be due to the in­com­plete­ness of the Su­preme Be­ing, and there is a vast zone of ac­tiv­i­ties wherein the Con­joint Ac­tor and the Uni­ver­sal Ab­so­lute may pos­si­bly be tan­gent. There is much about mind that is un­known, but of this we are sure: The In­fi­nite Spirit is the per­fect ex­pres­sion of the mind of the Cre­ator to all crea­tures; the Su­preme Be­ing is the evolv­ing ex­pres­sion of the minds of all crea­tures to their Cre­ator.

• self-consciousness

9:8.71. Sub­jec­tive self-con­scious­ness.

• responds to personality circuit

9:8.82. Ob­jec­tive re­sponse to the Fa­ther’s per­son­al­ity cir­cuit.

• always contactable

9:8.9There are cre­ator per­son­al­i­ties and crea­ture per­son­al­i­ties, and in ad­di­tion to these two fun­da­men­tal types there are per­son­al­i­ties of the Third Source and Cen­ter, be­ings who are per­sonal to the In­fi­nite Spirit, but who are not un­qual­i­fiedly per­sonal to crea­ture be­ings. These Third Source per­son­al­i­ties are not a part of the Fa­ther’s per­son­al­ity cir­cuit. First Source per­son­al­ity and Third Source per­son­al­ity are mu­tu­ally con­tactable; all per­son­al­ity is con­tactable.

• associated in minds with memory, reason, judgment, imagination, idea association, decision
• majority of personalities have form, individuality

9:8.12Both First Source and Third Source per­son­al­i­ties are en­dowed with all and more than man as­so­ciates with the con­cept of per­son­al­ity; they have minds em­brac­ing mem­ory, rea­son, judg­ment, cre­ative imag­i­na­tion, idea as­so­ci­a­tion, de­ci­sion, choice, and nu­mer­ous ad­di­tional pow­ers of in­tel­lect wholly un­known to mor­tals. With few ex­cep­tions the or­ders re­vealed to you pos­sess form and dis­tinct in­di­vid­u­al­ity; they are real be­ings. A ma­jor­ity of them are vis­i­ble to all or­ders of spirit ex­is­tence.

• not fully predictable

10:7.4We do not find the over­con­trol of Su­prem­acy to be wholly pre­dictable. Fur­ther­more, this un­pre­dictabil­ity ap­pears to be char­ac­ter­ized by a cer­tain de­vel­op­men­tal in­com­plete­ness, un­doubt­edly an ear­mark of the in­com­plete­ness of the Su­preme and of the in­com­plete­ness of fi­nite re­ac­tion to the Par­a­dise Trin­ity.

• is transmissible

11:9.5Par­a­dise is not an­ces­tral to any be­ing or liv­ing en­tity; it is not a cre­ator. Per­son­al­ity and mind-spirit re­la­tion­ships are trans­mis­si­ble, but pat­tern is not. Pat­terns are never re­flec­tions; they are du­pli­ca­tions—re­pro­duc­tions. Par­a­dise is the ab­so­lute of pat­terns; Ha­vona is an ex­hibit of these po­ten­tials in ac­tu­al­ity.

• responds to personality circuit

12:3.1All forms of force-en­ergy—ma­te­rial, mindal, or spir­i­tual—are alike sub­ject to those grasps, those uni­ver­sal pres­ences, which we call grav­ity. Per­son­al­ity also is re­spon­sive to grav­ity—to the Fa­ther’s ex­clu­sive cir­cuit; but though this cir­cuit is ex­clu­sive to the Fa­ther, he is not ex­cluded from the other cir­cuits; the Uni­ver­sal Fa­ther is in­fi­nite and acts over all four ab­so­lute-grav­ity cir­cuits in the mas­ter uni­verse:

• conscious of time

12:5.93. Per­son­al­ity cre­ates a unique time sense out of in­sight into Re­al­ity plus a con­scious­ness of pres­ence and an aware­ness of du­ra­tion.

• not fully predictable

12:6.4In all your con­tem­pla­tion of uni­ver­sal phe­nom­ena, make cer­tain that you take into con­sid­er­a­tion the in­ter­re­la­tion of phys­i­cal, in­tel­lec­tual, and spir­i­tual en­er­gies, and that due al­lowance is made for the un­ex­pected phe­nom­ena at­ten­dant upon their uni­fi­ca­tion by per­son­al­ity and for the un­pre­dictable phe­nom­ena re­sult­ing from the ac­tions and re­ac­tions of ex­pe­ri­en­tial De­ity and the Ab­so­lutes.

12:6.5The uni­verse is highly pre­dictable only in the quan­ti­ta­tive or grav­ity-mea­sure­ment sense; even the pri­mal phys­i­cal forces are not re­spon­sive to lin­ear grav­ity, nor are the higher mind mean­ings and true spirit val­ues of ul­ti­mate uni­verse re­al­i­ties. Qual­i­ta­tively, the uni­verse is not highly pre­dictable as re­gards new as­so­ci­a­tions of forces, ei­ther phys­i­cal, mindal, or spir­i­tual, al­though many such com­bi­na­tions of en­er­gies or forces be­come par­tially pre­dictable when sub­jected to crit­i­cal ob­ser­va­tion. When mat­ter, mind, and spirit are uni­fied by crea­ture per­son­al­ity, we are un­able fully to pre­dict the de­ci­sions of such a free­will be­ing.

• unique

12:7.9The love of the Fa­ther ab­so­lutely in­di­vid­u­al­izes each per­son­al­ity as a unique child of the Uni­ver­sal Fa­ther, a child with­out du­pli­cate in in­fin­ity, a will crea­ture ir­re­place­able in all eter­nity. The Fa­ther’s love glo­ri­fies each child of God, il­lu­mi­nat­ing each mem­ber of the ce­les­tial fam­ily, sharply sil­hou­et­ting the unique na­ture of each per­sonal be­ing against the im­per­sonal lev­els that lie out­side the fra­ter­nal cir­cuit of the Fa­ther of all. The love of God strik­ingly por­trays the tran­scen­dent value of each will crea­ture, un­mis­tak­ably re­veals the high value which the Uni­ver­sal Fa­ther has placed upon each and ev­ery one of his chil­dren from the high­est cre­ator per­son­al­ity of Par­a­dise sta­tus to the low­est per­son­al­ity of will dig­nity among the sav­age tribes of men in the dawn of the hu­man species on some evo­lu­tion­ary world of time and space.

• spirit strives for mastery of energy-matter through mediation of mind in

12:8.14On Par­a­dise the three en­er­gies, phys­i­cal, mindal, and spir­i­tual, are co-or­di­nate. In the evo­lu­tion­ary cos­mos en­ergy-mat­ter is dom­i­nant ex­cept in per­son­al­ity, where spirit, through the me­di­a­tion of mind, is striv­ing for the mas­tery. Spirit is the fun­da­men­tal re­al­ity of the per­son­al­ity ex­pe­ri­ence of all crea­tures be­cause God is spirit. Spirit is un­chang­ing, and there­fore, in all per­son­al­ity re­la­tions, it tran­scends both mind and mat­ter, which are ex­pe­ri­en­tial vari­ables of pro­gres­sive at­tain­ment.

• not fully predictable

14:2.9Ha­vona is a spir­i­tu­ally per­fect and phys­i­cally sta­ble uni­verse. The con­trol and bal­anced sta­bil­ity of the cen­tral uni­verse ap­pear to be per­fect. Ev­ery­thing phys­i­cal or spir­i­tual is per­fectly pre­dictable, but mind phe­nom­ena and per­son­al­ity vo­li­tion are not. We do in­fer that sin can be reck­oned as im­pos­si­ble of oc­cur­rence, but we do this on the ground that the na­tive free­will crea­tures of Ha­vona have never been guilty of trans­gress­ing the will of De­ity. Through all eter­nity these su­per­nal be­ings have been con­sis­tently loyal to the Eter­nals of Days. Nei­ther has sin ap­peared in any crea­ture who has en­tered Ha­vona as a pil­grim. There has never been an in­stance of mis­con­duct by any crea­ture of any group of per­son­al­i­ties ever cre­ated in, or ad­mit­ted to, the cen­tral Ha­vona uni­verse. So per­fect and so di­vine are the meth­ods and means of se­lec­tion in the uni­verses of time that never in the rec­ords of Ha­vona has an er­ror oc­curred; no mis­takes have ever been made; no as­cen­dant soul has ever been pre­ma­turely ad­mit­ted to the cen­tral uni­verse.

• inalienable recognition of duty, scientific curiosity, and spiritual insight
• morality

16:7.1In­tel­li­gence alone can­not ex­plain the moral na­ture. Moral­ity, virtue, is in­dige­nous to hu­man per­son­al­ity. Moral in­tu­ition, the re­al­iza­tion of duty, is a com­po­nent of hu­man mind en­dow­ment and is as­so­ci­ated with the other in­alien­ables of hu­man na­ture: sci­en­tific cu­rios­ity and spir­i­tual in­sight. Man’s men­tal­ity far tran­scends that of his an­i­mal cousins, but it is his moral and re­li­gious na­tures that es­pe­cially dis­tin­guish him from the an­i­mal world.

• possesses insight in advance of experience

16:7.2The se­lec­tive re­sponse of an an­i­mal is lim­ited to the mo­tor level of be­hav­ior. The sup­posed in­sight of the higher an­i­mals is on a mo­tor level and usu­ally ap­pears only af­ter the ex­pe­ri­ence of mo­tor trial and er­ror. Man is able to ex­er­cise sci­en­tific, moral, and spir­i­tual in­sight prior to all ex­plo­ration or ex­per­i­men­ta­tion.

16:7.3Only a per­son­al­ity can know what it is do­ing be­fore it does it; only per­son­al­i­ties pos­sess in­sight in ad­vance of ex­pe­ri­ence. A per­son­al­ity can look be­fore it leaps and can there­fore learn from look­ing as well as from leap­ing. A non­per­sonal an­i­mal or­di­nar­ily learns only by leap­ing.

• discriminates between ends as well as means

16:7.4As a re­sult of ex­pe­ri­ence an an­i­mal be­comes able to ex­am­ine the dif­fer­ent ways of at­tain­ing a goal and to se­lect an ap­proach based on ac­cu­mu­lated ex­pe­ri­ence. But a per­son­al­ity can also ex­am­ine the goal it­self and pass judg­ment on its worth-while­ness, its value. In­tel­li­gence alone can dis­crim­i­nate as to the best means of at­tain­ing in­dis­crim­i­nate ends, but a moral be­ing pos­sesses an in­sight which en­ables him to dis­crim­i­nate be­tween ends as well as be­tween means. And a moral be­ing in choos­ing virtue is nonethe­less in­tel­li­gent. He knows what he is do­ing, why he is do­ing it, where he is go­ing, and how he will get there.

16:7.5When man fails to dis­crim­i­nate the ends of his mor­tal striv­ing, he finds him­self func­tion­ing on the an­i­mal level of ex­is­tence. He has failed to avail him­self of the su­pe­rior ad­van­tages of that ma­te­rial acu­men, moral dis­crim­i­na­tion, and spir­i­tual in­sight which are an in­te­gral part of his cos­mic-mind en­dow­ment as a per­sonal be­ing.

• morality

16:7.8Man’s moral na­ture would be im­po­tent with­out the art of mea­sure­ment, the dis­crim­i­na­tion em­bod­ied in his abil­ity to scru­ti­nize mean­ings. Like­wise would moral choos­ing be fu­tile with­out that cos­mic in­sight which yields the con­scious­ness of spir­i­tual val­ues. From the stand­point of in­tel­li­gence, man as­cends to the level of a moral be­ing be­cause he is en­dowed with per­son­al­ity.

• identity survives in survival of soul

16:9.3If mor­tal man fails to sur­vive nat­u­ral death, the real spir­i­tual val­ues of his hu­man ex­pe­ri­ence sur­vive as a part of the con­tin­u­ing ex­pe­ri­ence of the Thought Ad­juster. The per­son­al­ity val­ues of such a non­sur­vivor per­sist as a fac­tor in the per­son­al­ity of the ac­tu­al­iz­ing Su­preme Be­ing. Such per­sist­ing qual­i­ties of per­son­al­ity are de­prived of iden­tity but not of ex­pe­ri­en­tial val­ues ac­cu­mu­lated dur­ing the mor­tal life in the flesh. The sur­vival of iden­tity is de­pen­dent on the sur­vival of the im­mor­tal soul of mor­ontia sta­tus and in­creas­ingly di­vine value. Per­son­al­ity iden­tity sur­vives in and by the sur­vival of the soul.

• inalienable recognition of duty, scientific curiosity, and spiritual insight
• self-consciousness

16:9.9Self-con­scious­ness is in essence a com­mu­nal con­scious­ness: God and man, Fa­ther and son, Cre­ator and crea­ture. In hu­man self-con­scious­ness four uni­verse-re­al­ity re­al­iza­tions are la­tent and in­her­ent:

16:9.101. The quest for knowl­edge, the logic of sci­ence.

16:9.112. The quest for moral val­ues, the sense of duty.

16:9.123. The quest for spir­i­tual val­ues, the re­li­gious ex­pe­ri­ence.

• always contactable
• realization of fraternal relationship with others
• seeks other personality association

16:9.134. The quest for per­son­al­ity val­ues, the abil­ity to rec­og­nize the re­al­ity of God as a per­son­al­ity and the con­cur­rent re­al­iza­tion of our fra­ter­nal re­la­tion­ship with fel­low per­son­al­i­ties.

• creature’s liberation from time-space handicaps ordinarily diminishes prerogatives of

23:3.8In the seven super­uni­verses, or­di­nar­ily—but not al­ways—ev­ery­thing which tends to in­crease any crea­ture’s lib­er­a­tion from the hand­i­caps of time and space pro­por­tion­ately di­min­ishes per­son­al­ity pre­rog­a­tives. Soli­tary Mes­sen­gers are an ex­cep­tion to this gen­eral law. They are in their ac­tiv­i­ties all but un­re­stricted in the uti­liza­tion of any and all of the lim­it­less av­enues of spir­i­tual ex­pres­sion, di­vine ser­vice, per­sonal min­istry, and cos­mic com­mu­ni­ca­tion. If you could view these ex­traor­di­nary be­ings in the light of my ex­pe­ri­ence in uni­verse ad­min­is­tra­tion, you would com­pre­hend how dif­fi­cult it would be to co-or­di­nate super­uni­verse af­fairs were it not for their ver­sa­tile co-op­er­a­tion.

• spiritual dominant over material in

25:1.4In per­son­al­ity re­la­tion­ships the spir­i­tual is dom­i­nant over the ma­te­rial, even though it does not now so ap­pear on Uran­tia; and in the pro­duc­tion of Ha­vona Servi­tals the law of spirit dom­i­nance pre­vails; the es­tab­lished ra­tio yields three spir­i­tual be­ings to one semi­phys­i­cal.

• identity, self-consciousness, self-will, possibility for self-revelation, love, fellowship with other personalities
• not necessarily a concomitant of mind

29:4.13Per­son­al­ity is not nec­es­sar­ily a con­comi­tant of mind. Mind can think even when de­prived of all power of choice, as in nu­mer­ous of the lower types of an­i­mals and in cer­tain of these sub­or­di­nate phys­i­cal con­trol­lers. Many of these more au­to­matic reg­u­la­tors of phys­i­cal power are not per­sons in any sense of the term. They are not en­dowed with will and in­de­pen­dence of de­ci­sion, be­ing wholly sub­servient to the me­chan­i­cal per­fec­tion of de­sign for the tasks of their al­lot­ment. Nonethe­less all of them are highly in­tel­li­gent be­ings.

• no personalities of pure mind exist
• responds to personality circuit

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.

• spontaneity of freewill action in

40:6.74. Of his di­vine free-will­ness, the Uni­ver­sal Fa­ther has given you your crea­ture per­son­al­i­ties. You have been en­dowed with a mea­sure of that di­vine spon­tane­ity of free­will ac­tion which God shares with all who may be­come his sons.

• mutual recognition is independent of memory

40:9.8While we un­der­stand such tech­niques of mem­ory re­con­struc­tion fairly well, we do not grasp the tech­nique of per­son­al­ity rec­og­ni­tion. Per­son­al­i­ties of one­time as­so­ci­a­tion mu­tu­ally re­spond quite in­de­pen­dently of the op­er­a­tion of mem­ory, al­beit, mem­ory it­self and the tech­niques of its re­con­struc­tion are nec­es­sary to in­vest such mu­tual per­son­al­ity re­sponse with the full­ness of rec­og­ni­tion.

• pattern of identity, not manifestation of energy

42:12.9Mind is al­ways cre­ative. The mind en­dow­ment of an in­di­vid­ual an­i­mal, mor­tal, mor­ontian, spirit as­cender, or fi­nal­ity at­tainer is al­ways com­pe­tent to pro­duce a suit­able and ser­vice­able body for the liv­ing crea­ture iden­tity. But the pres­ence phe­nom­e­non of a per­son­al­ity or the pat­tern of an iden­tity, as such, is not a man­i­fes­ta­tion of en­ergy, ei­ther phys­i­cal, mindal, or spir­i­tual. The per­son­al­ity form is the pat­tern as­pect of a liv­ing be­ing; it con­notes the ar­range­ment of en­er­gies, and this, plus life and mo­tion, is the mech­a­nism of crea­ture ex­is­tence.

• reality of p. is proportional to divinity relationships

54:1.4Lib­erty is sui­ci­dal when di­vorced from ma­te­rial jus­tice, in­tel­lec­tual fair­ness, so­cial for­bear­ance, moral duty, and spir­i­tual val­ues. Lib­erty is nonex­is­tent apart from cos­mic re­al­ity, and all per­son­al­ity re­al­ity is pro­por­tional to its di­vin­ity re­la­tion­ships.

• inherently reaches out to unify all constituent realities
• spirit strives for mastery of energy-matter through mediation of mind in

56:4.2Per­son­al­ity in­her­ently reaches out to unify all con­stituent re­al­i­ties. The in­fi­nite per­son­al­ity of the First Source and Cen­ter, the Uni­ver­sal Fa­ther, uni­fies all seven con­stituent Ab­so­lutes of In­fin­ity; and the per­son­al­ity of mor­tal man, be­ing an ex­clu­sive and di­rect be­stowal of the Uni­ver­sal Fa­ther, like­wise pos­sesses the po­ten­tial of uni­fy­ing the con­stituent fac­tors of the mor­tal crea­ture. Such uni­fy­ing cre­ativ­ity of all crea­ture per­son­al­ity is a birth­mark of its high and ex­clu­sive source and is fur­ther ev­i­den­tial of its un­bro­ken con­tact with this same source through the per­son­al­ity cir­cuit, by means of which the per­son­al­ity of the crea­ture main­tains di­rect and sus­tain­ing con­tact with the Fa­ther of all per­son­al­ity on Par­a­dise.

• cosmic socialization is highest unification of

56:10.14Ev­ery im­pulse of ev­ery elec­tron, thought, or spirit is an act­ing unit in the whole uni­verse. Only sin is iso­lated and evil grav­ity re­sist­ing on the men­tal and spir­i­tual lev­els. The uni­verse is a whole; no thing or be­ing ex­ists or lives in iso­la­tion. Self-re­al­iza­tion is po­ten­tially evil if it is an­ti­so­cial. It is lit­er­ally true: “No man lives by him­self.” Cos­mic so­cial­iza­tion con­sti­tutes the high­est form of per­son­al­ity uni­fi­ca­tion. Said Je­sus: “He who would be great­est among you, let him be­come server of all.”

• unifies experience with matter, mind, and spirit

56:10.15Even truth, beauty, and good­ness—man’s in­tel­lec­tual ap­proach to the uni­verse of mind, mat­ter, and spirit—must be com­bined into one uni­fied con­cept of a di­vine and su­preme ideal. As mor­tal per­son­al­ity uni­fies the hu­man ex­pe­ri­ence with mat­ter, mind, and spirit, so does this di­vine and su­preme ideal be­come power-uni­fied in Su­prem­acy and then per­son­al­ized as a God of fa­therly love.

• unique

103:1.1The unity of re­li­gious ex­pe­ri­ence among a so­cial or racial group de­rives from the iden­ti­cal na­ture of the God frag­ment in­dwelling the in­di­vid­ual. It is this di­vine in man that gives ori­gin to his un­selfish in­ter­est in the wel­fare of other men. But since per­son­al­ity is unique—no two mor­tals be­ing alike—it in­evitably fol­lows that no two hu­man be­ings can sim­i­larly in­ter­pret the lead­ings and urges of the spirit of di­vin­ity which lives within their minds. A group of mor­tals can ex­pe­ri­ence spir­i­tual unity, but they can never at­tain philo­sophic uni­for­mity. And this di­ver­sity of the in­ter­pre­ta­tion of re­li­gious thought and ex­pe­ri­ence is shown by the fact that twen­ti­eth-cen­tury the­olo­gians and philoso­phers have for­mu­lated up­ward of five hun­dred dif­fer­ent def­i­ni­tions of re­li­gion. In re­al­ity, ev­ery hu­man be­ing de­fines re­li­gion in the terms of his own ex­pe­ri­en­tial in­ter­pre­ta­tion of the di­vine im­pulses em­a­nat­ing from the God spirit that in­dwells him, and there­fore must such an in­ter­pre­ta­tion be unique and wholly dif­fer­ent from the re­li­gious phi­los­o­phy of all other hu­man be­ings.

• seeks other personality association

104:3.14It would seem that tri­unity of ab­so­lute re­la­tion­ships is in­ev­i­ta­ble. Per­son­al­ity seeks other per­son­al­ity as­so­ci­a­tion on ab­so­lute as well as on all other lev­els. And the as­so­ci­a­tion of the three Par­a­dise per­son­al­i­ties eter­nal­izes the first tri­unity, the per­son­al­ity union of the Fa­ther, the Son, and the Spirit. For when these three per­sons, as per­sons, con­join for united func­tion, they thereby con­sti­tute a tri­unity of func­tional unity, not a trin­ity—an or­ganic en­tity—but nonethe­less a tri­unity, a three­fold func­tional ag­gre­gate una­nim­ity.

• identity, self-consciousness, self-will, possibility for self-revelation, love, fellowship with other personalities

107:7.5Through­out a uni­verse of cre­ated be­ings and non­per­sonal en­er­gies we do not ob­serve will, vo­li­tion, choice, and love man­i­fested apart from per­son­al­ity. Ex­cept in the Ad­justers and other sim­i­lar en­ti­ties we do not wit­ness these at­tri­butes of per­son­al­ity func­tion­ing in as­so­ci­a­tion with im­per­sonal re­al­i­ties. It would not be cor­rect to des­ig­nate an Ad­juster as sub­per­sonal, nei­ther would it be proper to al­lude to such an en­tity as super­per­sonal, but it would be en­tirely per­mis­si­ble to term such a be­ing preper­sonal.

109:4.1The higher forms of in­tel­li­gent in­ter­com­mu­ni­ca­tion be­tween hu­man be­ings are greatly helped by the in­dwelling Ad­justers. An­i­mals do have fel­low feel­ings, but they do not com­mu­ni­cate con­cepts to each other; they can ex­press emo­tions but not ideas and ide­als. Nei­ther do men of an­i­mal ori­gin ex­pe­ri­ence a high type of in­tel­lec­tual in­ter­course or spir­i­tual com­mu­nion with their fel­lows un­til the Thought Ad­justers have been be­stowed, al­beit, when such evo­lu­tion­ary crea­tures de­velop speech, they are on the high­road to re­ceiv­ing Ad­justers.

109:4.2An­i­mals do, in a crude way, com­mu­ni­cate with each other, but there is lit­tle or no per­son­al­ity in such prim­i­tive con­tact. Ad­justers are not per­son­al­ity; they are preper­sonal be­ings. But they do hail from the source of per­son­al­ity, and their pres­ence does aug­ment the qual­i­ta­tive man­i­fes­ta­tions of hu­man per­son­al­ity; es­pe­cially is this true if the Ad­juster has had pre­vi­ous ex­pe­ri­ence.

109:4.3The type of Ad­juster has much to do with the po­ten­tial for ex­pres­sion of the hu­man per­son­al­ity. On down through the ages, many of the great in­tel­lec­tual and spir­i­tual lead­ers of Uran­tia have ex­erted their in­flu­ence chiefly be­cause of the su­pe­ri­or­ity and pre­vi­ous ex­pe­ri­ence of their in­dwelling Ad­justers.

109:4.4The in­dwelling Ad­justers have in no small mea­sure co-op­er­ated with other spir­i­tual in­flu­ences in trans­form­ing and hu­man­iz­ing the de­scen­dants of the prim­i­tive men of olden ages. If the Ad­justers in­dwelling the minds of the in­hab­i­tants of Uran­tia were to be with­drawn, the world would slowly re­turn to many of the scenes and prac­tices of the men of prim­i­tive times; the di­vine Mon­i­tors are one of the real po­ten­tials of ad­vanc­ing civ­i­liza­tion.

109:4.5I have ob­served a Thought Ad­juster in­dwelling a mind on Uran­tia who has, ac­cord­ing to the rec­ords on Uversa, in­dwelt fif­teen minds pre­vi­ously in Or­von­ton. We do not know whether this Mon­i­tor has had sim­i­lar ex­pe­ri­ences in other super­uni­verses, but I sus­pect so. This is a mar­velous Ad­juster and one of the most use­ful and po­tent forces on Uran­tia dur­ing this pres­ent age. What oth­ers have lost, in that they re­fused to sur­vive, this hu­man be­ing (and your whole world) now gains. From him who has not sur­vival qual­i­ties, shall be taken away even that ex­pe­ri­enced Ad­juster which he now has, while to him who has sur­vival prospects, shall be given even the pre-ex­pe­ri­enced Ad­juster of a sloth­ful de­serter.

109:4.6In a sense the Ad­justers may be fos­ter­ing a cer­tain de­gree of plan­e­tary cross-fer­til­iza­tion in the do­mains of truth, beauty, and good­ness. But they are sel­dom given two in­dwelling ex­pe­ri­ences on the same planet; there is no Ad­juster now serv­ing on Uran­tia who has been on this world pre­vi­ously. I know whereof I speak since we have their num­bers and rec­ords in the ar­chives of Uversa.

• inherently creative

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.

• unique

111:4.6Snow crys­tals are al­ways hexag­o­nal in form, but no two are ever alike. Chil­dren con­form to types, but no two are ex­actly alike, even in the case of twins. Per­son­al­ity fol­lows types but is al­ways unique.

• largely liberated from antecedent causation

111:4.8You can­not com­pletely con­trol the ex­ter­nal world—en­vi­ron­ment. It is the cre­ativ­ity of the in­ner world that is most sub­ject to your di­rec­tion be­cause there your per­son­al­ity is so largely lib­er­ated from the fet­ters of the laws of an­te­ced­ent cau­sa­tion. There is as­so­ci­ated with per­son­al­ity a lim­ited sov­er­eignty of will.

• unresolved conflicts disrupt

111:4.11This is the prob­lem: If free­will man is en­dowed with the pow­ers of cre­ativ­ity in the in­ner man, then must we rec­og­nize that free­will cre­ativ­ity em­braces the po­ten­tial of free­will de­struc­tiv­ity. And when cre­ativ­ity is turned to de­struc­tiv­ity, you are face to face with the dev­as­ta­tion of evil and sin—op­pres­sion, war, and de­struc­tion. Evil is a par­tial­ity of cre­ativ­ity which tends to­ward dis­in­te­gra­tion and even­tual de­struc­tion. All con­flict is evil in that it in­hibits the cre­ative func­tion of the in­ner life—it is a species of civil war in the per­son­al­ity.

• 14 things known about p.

112:0.2While it would be pre­sump­tu­ous to at­tempt the def­i­ni­tion of per­son­al­ity, it may prove help­ful to re­count some of the things which are known about per­son­al­ity:

112:0.31. Per­son­al­ity is that qual­ity in re­al­ity which is be­stowed by the Uni­ver­sal Fa­ther him­self or by the Con­joint Ac­tor, act­ing for the Fa­ther.

• may be bestowed upon any living energy system of mind or spirit

112:0.42. It may be be­stowed upon any liv­ing en­ergy sys­tem which in­cludes mind or spirit.

• inherently creative

112:0.53. It is not wholly sub­ject to the fet­ters of an­te­ced­ent cau­sa­tion. It is rel­a­tively cre­ative or cocre­ative.

• spirit strives for mastery of energy-matter through mediation of mind in

112:0.64. When be­stowed upon evo­lu­tion­ary ma­te­rial crea­tures, it causes spirit to strive for the mas­tery of en­ergy-mat­ter through the me­di­a­tion of mind.

• unifies identity of any living energy system

112:0.75. Per­son­al­ity, while de­void of iden­tity, can unify the iden­tity of any liv­ing en­ergy sys­tem.

• responds to personality circuit

112:0.86. It dis­closes only qual­i­ta­tive re­sponse to the per­son­al­ity cir­cuit in con­tradis­tinc­tion to the three en­er­gies which show both qual­i­ta­tive and quan­ti­ta­tive re­sponse to grav­ity.

• retains identity, is recognizable, in face of unlimited change

112:0.97. Per­son­al­ity is change­less in the pres­ence of change.

• can dedicate will to doing will of God

112:0.108. It can make a gift to God—ded­i­ca­tion of the free will to the do­ing of the will of God.

• morality

112:0.119. It is char­ac­ter­ized by moral­ity—aware­ness of rel­a­tiv­ity of re­la­tion­ship with other per­sons. It dis­cerns con­duct lev­els and choos­ingly dis­crim­i­nates be­tween them.

• nonaddable; associable but nontotalable
• unique

112:0.1210. Per­son­al­ity is unique, ab­so­lutely unique: It is unique in time and space; it is unique in eter­nity and on Par­a­dise; it is unique when be­stowed—there are no du­pli­cates; it is unique dur­ing ev­ery mo­ment of ex­is­tence; it is unique in re­la­tion to God—he is no re­specter of per­sons, but nei­ther does he add them to­gether, for they are non­addable—they are as­so­cia­ble but non­to­ta­l­able.

• responds directly to other personalities

112:0.1311. Per­son­al­ity re­sponds di­rectly to other-per­son­al­ity pres­ence.

• can be added to spirit

112:0.1412. It is one thing which can be added to spirit, thus il­lus­trat­ing the pri­macy of the Fa­ther in re­la­tion to the Son. (Mind does not have to be added to spirit.)

• identity survives in survival of soul

112:0.1513. Per­son­al­ity may sur­vive mor­tal death with iden­tity in the sur­viv­ing soul. The Ad­juster and the per­son­al­ity are change­less; the re­la­tion­ship be­tween them (in the soul) is noth­ing but change, con­tin­u­ing evo­lu­tion; and if this change (growth) ceased, the soul would cease.

• conscious of time

112:0.1614. Per­son­al­ity is uniquely con­scious of time, and this is some­thing other than the time per­cep­tion of mind or spirit.

• identifies man as spiritual being

112:2.9The pos­ses­sion of per­son­al­ity iden­ti­fies man as a spir­i­tual be­ing since the unity of self­hood and the self-con­scious­ness of per­son­al­ity are en­dow­ments of the super­ma­te­rial world. The very fact that a mor­tal ma­te­ri­al­ist can deny the ex­is­tence of super­ma­te­rial re­al­i­ties in and of it­self demon­strates the pres­ence, and in­di­cates the work­ing, of spirit syn­the­sis and cos­mic con­scious­ness in his hu­man mind.

• evolution of dominance

112:2.15The pur­pose of cos­mic evo­lu­tion is to achieve unity of per­son­al­ity through in­creas­ing spirit dom­i­nance, vo­li­tional re­sponse to the teach­ing and lead­ing of the Thought Ad­juster. Per­son­al­ity, both hu­man and super­hu­man, is char­ac­ter­ized by an in­her­ent cos­mic qual­ity which may be called “the evo­lu­tion of dom­i­nance,” the ex­pan­sion of the con­trol of both it­self and its en­vi­ron­ment.

• can commit cosmic suicide

112:5.1Self­hood is a cos­mic re­al­ity whether ma­te­rial, mor­ontial, or spir­i­tual. The ac­tu­al­ity of the per­sonal is the be­stowal of the Uni­ver­sal Fa­ther act­ing in and of him­self or through his man­i­fold uni­verse agen­cies. To say that a be­ing is per­sonal is to rec­og­nize the rel­a­tive in­di­vid­u­a­tion of such a be­ing within the cos­mic or­gan­ism. The liv­ing cos­mos is an all but in­finitely in­te­grated ag­gre­ga­tion of real units, all of which are rel­a­tively sub­ject to the des­tiny of the whole. But those that are per­sonal have been en­dowed with the ac­tual choice of des­tiny ac­cep­tance or of des­tiny re­jec­tion.

• eternal

112:5.2That which comes from the Fa­ther is like the Fa­ther eter­nal, and this is just as true of per­son­al­ity, which God gives by his own free­will choice, as it is of the di­vine Thought Ad­juster, an ac­tual frag­ment of God. Man’s per­son­al­ity is eter­nal but with re­gard to iden­tity a con­di­tioned eter­nal re­al­ity. Hav­ing ap­peared in re­sponse to the Fa­ther’s will, per­son­al­ity will at­tain De­ity des­tiny, but man must choose whether or not he will be pres­ent at the at­tain­ment of such des­tiny. In de­fault of such choice, per­son­al­ity at­tains ex­pe­ri­en­tial De­ity di­rectly, be­com­ing a part of the Su­preme Be­ing. The cy­cle is fore­or­dained, but man’s par­tic­i­pa­tion therein is op­tional, per­sonal, and ex­pe­ri­en­tial.

• possesses power of transferring seat of identity from material intellect to soul

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.

• retains identity, is recognizable, in face of unlimited change
• stagnation terminates in death

112:5.20The fact of reper­son­al­iza­tion con­sists in the seizure of the en­cir­cuited mor­ontia phase of the newly seg­re­gated cos­mic mind by the awak­en­ing hu­man self. The phe­nom­e­non of per­son­al­ity is de­pen­dent on the per­sis­tence of the iden­tity of self­hood re­ac­tion to uni­verse en­vi­ron­ment; and this can only be ef­fected through the medium of mind. Self­hood per­sists in spite of a con­tin­u­ous change in all the fac­tor com­po­nents of self; in the phys­i­cal life the change is grad­ual; at death and upon reper­son­al­iza­tion the change is sud­den. The true re­al­ity of all self­hood (per­son­al­ity) is able to func­tion re­spon­sively to uni­verse con­di­tions by virtue of the un­ceas­ing chang­ing of its con­stituent parts; stag­na­tion ter­mi­nates in in­ev­i­ta­ble death. Hu­man life is an end­less change of the fac­tors of life uni­fied by the sta­bil­ity of the un­chang­ing per­son­al­ity.

• development predicated upon faith

115:7.2All this must be ac­cord­ing to the Fa­ther’s plan, which has pred­i­cated fi­nite prog­ress upon ef­fort, crea­ture achieve­ment upon per­se­ver­ance, and per­son­al­ity de­vel­op­ment upon faith. By thus or­dain­ing the ex­pe­ri­ence-evo­lu­tion of the Su­preme, the Fa­ther has made it pos­si­ble for fi­nite crea­tures to ex­ist in the uni­verses and, by ex­pe­ri­en­tial pro­gres­sion, some­time to at­tain the di­vin­ity of Su­prem­acy.

• can commit cosmic suicide

117:4.4The hu­man per­son­al­ity can truly de­stroy in­di­vid­u­al­ity of crea­ture­hood, and though all that was worth while in the life of such a cos­mic sui­cide will per­sist, these qual­i­ties will not per­sist as an in­di­vid­ual crea­ture. The Su­preme will again find ex­pres­sion in the crea­tures of the uni­verses but never again as that par­tic­u­lar per­son; the unique per­son­al­ity of a nonascen­der re­turns to the Su­preme as a drop of wa­ter re­turns to the sea.

• each p. is an irreplaceable meaning-value
• never again finds identical expression except in continuing existence of that living p.

117:4.5Any iso­lated ac­tion of the per­sonal parts of the fi­nite is com­par­a­tively ir­rel­e­vant to the even­tual ap­pear­ance of the Su­preme Whole, but the whole is nonethe­less de­pen­dent on the to­tal acts of the man­i­fold parts. The per­son­al­ity of the in­di­vid­ual mor­tal is in­signif­i­cant in the face of the to­tal of Su­prem­acy, but the per­son­al­ity of each hu­man be­ing rep­re­sents an ir­re­place­able mean­ing-value in the fi­nite; per­son­al­ity, hav­ing once been ex­pressed, never again finds iden­ti­cal ex­pres­sion ex­cept in the con­tin­u­ing ex­is­tence of that liv­ing per­son­al­ity.

• never again finds identical expression except in continuing existence of that living p.

117:4.10The great chal­lenge that has been given to mor­tal man is this: Will you de­cide to per­son­al­ize the ex­pe­ri­en­ci­ble value mean­ings of the cos­mos into your own evolv­ing self­hood? or by re­ject­ing sur­vival, will you al­low these se­crets of Su­prem­acy to lie dor­mant, await­ing the ac­tion of an­other crea­ture at some other time who will in his way at­tempt a crea­ture con­tri­bu­tion to the evo­lu­tion of the fi­nite God? But that will be his con­tri­bu­tion to the Su­preme, not yours.

• prerogatives of self-determination, self-evolution, and self-identification with Deity

118:7.6The be­stowal of life ren­ders ma­te­rial-en­ergy sys­tems ca­pa­ble of self-per­pet­u­a­tion, self-prop­a­ga­tion, and self-adap­ta­tion. The be­stowal of per­son­al­ity im­parts to liv­ing or­gan­isms the fur­ther pre­rog­a­tives of self-de­ter­mi­na­tion, self-evo­lu­tion, and self-iden­ti­fi­ca­tion with a fu­sion spirit of De­ity.

118:7.7Sub­per­sonal liv­ing things in­di­cate mind ac­ti­vat­ing en­ergy-mat­ter, first as phys­i­cal con­trol­lers, and then as ad­ju­tant mind-spir­its. Per­son­al­ity en­dow­ment comes from the Fa­ther and im­parts unique pre­rog­a­tives of choice to the liv­ing sys­tem. But if per­son­al­ity has the pre­rog­a­tive of ex­er­cis­ing vo­li­tional choice of re­al­ity iden­ti­fi­ca­tion, and if this is a true and free choice, then must evolv­ing per­son­al­ity also have the pos­si­ble choice of be­com­ing self-con­fus­ing, self-dis­rupt­ing, and self-de­stroy­ing. The pos­si­bil­ity of cos­mic self-de­struc­tion can­not be avoided if the evolv­ing per­son­al­ity is to be truly free in the ex­er­cise of fi­nite will.

• retains identity, is recognizable, in face of unlimited change

130:4.6Per­son­al­ity is that cos­mic en­dow­ment, that phase of uni­ver­sal re­al­ity, which can co­ex­ist with un­lim­ited change and at the same time re­tain its iden­tity in the very pres­ence of all such changes, and for­ever af­ter­ward.

• transcends material sequence of events

130:7.4Time is the stream of flow­ing tem­po­ral events per­ceived by crea­ture con­scious­ness. Time is a name given to the suc­ces­sion-ar­range­ment whereby events are rec­og­nized and seg­re­gated. The uni­verse of space is a time-re­lated phe­nom­e­non as it is viewed from any in­te­rior po­si­tion out­side of the fixed abode of Par­a­dise. The mo­tion of time is only re­vealed in re­la­tion to some­thing which does not move in space as a time phe­nom­e­non. In the uni­verse of uni­verses Par­a­dise and its De­i­ties tran­scend both time and space. On the in­hab­ited worlds, hu­man per­son­al­ity (in­dwelt and ori­ented by the Par­a­dise Fa­ther’s spirit) is the only phys­i­cally re­lated re­al­ity which can tran­scend the ma­te­rial se­quence of tem­po­ral events.

• Adjusters augment qualitative manifestation of

132:2.5Good­ness is al­ways grow­ing to­ward new lev­els of the in­creas­ing lib­erty of moral self-re­al­iza­tion and spir­i­tual per­son­al­ity at­tain­ment—the dis­cov­ery of, and iden­ti­fi­ca­tion with, the in­dwelling Ad­juster. An ex­pe­ri­ence is good when it height­ens the ap­pre­ci­a­tion of beauty, aug­ments the moral will, en­hances the dis­cern­ment of truth, en­larges the ca­pac­ity to love and serve one’s fel­lows, ex­alts the spir­i­tual ide­als, and uni­fies the su­preme hu­man mo­tives of time with the eter­nal plans of the in­dwelling Ad­juster, all of which lead di­rectly to an in­creased de­sire to do the Fa­ther’s will, thereby fos­ter­ing the di­vine pas­sion to find God and to be more like him.

• unresolved conflicts disrupt

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.

• retains identity, is recognizable, in face of unlimited change

140:4.7“By their fruits you shall know them.” Per­son­al­ity is ba­si­cally change­less; that which changes—grows—is the moral char­ac­ter. The ma­jor er­ror of mod­ern re­li­gions is neg­a­tivism. The tree which bears no fruit is “hewn down and cast into the fire.” Moral worth can­not be de­rived from mere re­pres­sion—obey­ing the in­junc­tion “Thou shalt not.” Fear and shame are un­wor­thy mo­ti­va­tions for re­li­gious liv­ing. Re­li­gion is valid only when it re­veals the fa­ther­hood of God and en­hances the broth­er­hood of men.

• consciousness of sonship stimulates inherent powers of

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.

• cannot perform well in isolation

160:2.61. Mu­tual self-ex­pres­sion and self-un­der­stand­ing. Many no­ble hu­man im­pulses die be­cause there is no one to hear their ex­pres­sion. Truly, it is not good for man to be alone. Some de­gree of rec­og­ni­tion and a cer­tain amount of ap­pre­ci­a­tion are es­sen­tial to the de­vel­op­ment of hu­man char­ac­ter. With­out the gen­uine love of a home, no child can achieve the full de­vel­op­ment of nor­mal char­ac­ter. Char­ac­ter is some­thing more than mere mind and morals. Of all so­cial re­la­tions cal­cu­lated to de­velop char­ac­ter, the most ef­fec­tive and ideal is the af­fec­tion­ate and un­der­stand­ing friend­ship of man and woman in the mu­tual em­brace of in­tel­li­gent wed­lock. Mar­riage, with its man­i­fold re­la­tions, is best de­signed to draw forth those pre­cious im­pulses and those higher mo­tives which are in­dis­pens­able to the de­vel­op­ment of a strong char­ac­ter. I do not hes­i­tate thus to glo­rify fam­ily life, for your Mas­ter has wisely cho­sen the fa­ther-child re­la­tion­ship as the very cor­ner­stone of this new gospel of the king­dom. And such a match­less com­mu­nity of re­la­tion­ship, man and woman in the fond em­brace of the high­est ide­als of time, is so valu­able and sat­is­fy­ing an ex­pe­ri­ence that it is worth any price, any sac­ri­fice, req­ui­site for its pos­ses­sion.

• consciousness of sonship stimulates inherent powers of

178:1.13When a king­dom be­liever is called upon to serve the civil gov­ern­ment, let him ren­der such ser­vice as a tem­po­ral cit­i­zen of such a gov­ern­ment, al­beit such a be­liever should dis­play in his civil ser­vice all of the or­di­nary traits of cit­i­zen­ship as these have been en­hanced by the spir­i­tual en­light­en­ment of the en­nobling as­so­ci­a­tion of the mind of mor­tal man with the in­dwelling spirit of the eter­nal God. If the un­be­liever can qual­ify as a su­pe­rior civil ser­vant, you should se­ri­ously ques­tion whether the roots of truth in your heart have not died from the lack of the liv­ing wa­ters of com­bined spir­i­tual com­mu­nion and so­cial ser­vice. The con­scious­ness of son­ship with God should quicken the en­tire life ser­vice of ev­ery man, woman, and child who has be­come the pos­ses­sor of such a mighty stim­u­lus to all the in­her­ent pow­ers of a hu­man per­son­al­ity.

• cannot perform well in isolation

193:3.2“Peace be upon you. I have asked you to tarry here in Je­ru­sa­lem un­til I as­cend to the Fa­ther, even un­til I send you the Spirit of Truth, who shall soon be poured out upon all flesh, and who shall en­dow you with power from on high.” Si­mon Ze­lo­tes in­ter­rupted Je­sus, ask­ing, “Then, Mas­ter, will you re­store the king­dom, and will we see the glory of God man­i­fested on earth?” When Je­sus had lis­tened to Si­mon’s ques­tion, he an­swered: “Si­mon, you still cling to your old ideas about the Jew­ish Mes­siah and the ma­te­rial king­dom. But you will re­ceive spir­i­tual power af­ter the spirit has de­scended upon you, and you will pres­ently go into all the world preach­ing this gospel of the king­dom. As the Fa­ther sent me into the world, so do I send you. And I wish that you would love and trust one an­other. Ju­das is no more with you be­cause his love grew cold, and be­cause he re­fused to trust you, his loyal breth­ren. Have you not read in the Scrip­ture where it is writ­ten: ‘It is not good for man to be alone. No man lives to him­self’? And also where it says: ‘He who would have friends must show him­self friendly’? And did I not even send you out to teach, two and two, that you might not be­come lonely and fall into the mis­chief and mis­eries of iso­la­tion? You also well know that, when I was in the flesh, I did not per­mit my­self to be alone for long pe­ri­ods. From the very be­gin­ning of our as­so­ci­a­tions I al­ways had two or three of you con­stantly by my side or else very near at hand even when I com­muned with the Fa­ther. Trust, there­fore, and con­fide in one an­other. And this is all the more need­ful since I am this day go­ing to leave you alone in the world. The hour has come; I am about to go to the Fa­ther.”

• great worth of

195:5.11In con­fu­sion over man’s ori­gin, do not lose sight of his eter­nal des­tiny. For­get not that Je­sus loved even lit­tle chil­dren, and that he for­ever made clear the great worth of hu­man per­son­al­ity.

• great worth of

196:2.10He taught men to place a high value upon them­selves in time and in eter­nity. Be­cause of this high es­ti­mate which Je­sus placed upon men, he was will­ing to spend him­self in the un­remit­ting ser­vice of hu­mankind. And it was this in­fi­nite worth of the fi­nite that made the golden rule a vi­tal fac­tor in his re­li­gion. What mor­tal can fail to be up­lifted by the ex­traor­di­nary faith Je­sus has in him?

75:8.7If this were a mech­a­nis­tic uni­verse, if the First Great Source and Cen­ter were only a force and not also a per­son­al­ity, if all cre­ation were a vast ag­gre­ga­tion of phys­i­cal mat­ter dom­i­nated by pre­cise laws char­ac­ter­ized by un­vary­ing en­ergy ac­tions, then might per­fec­tion ob­tain, even de­spite the in­com­plete­ness of uni­verse sta­tus. There would be no dis­agree­ment; there would be no fric­tion. But in our evolv­ing uni­verse of rel­a­tive per­fec­tion and im­per­fec­tion we re­joice that dis­agree­ment and mis­un­der­stand­ing are pos­si­ble, for thereby is ev­i­denced the fact and the act of per­son­al­ity in the uni­verse. And if our cre­ation is an ex­is­tence dom­i­nated by per­son­al­ity, then can you be as­sured of the pos­si­bil­i­ties of per­son­al­ity sur­vival, ad­vance­ment, and achieve­ment; we can be con­fi­dent of per­son­al­ity growth, ex­pe­ri­ence, and ad­ven­ture. What a glo­ri­ous uni­verse, in that it is per­sonal and pro­gres­sive, not merely me­chan­i­cal or even pas­sively per­fect!

0:5.5The Uni­ver­sal Fa­ther is the se­cret of the re­al­ity of per­son­al­ity, the be­stowal of per­son­al­ity, and the des­tiny of per­son­al­ity. The Eter­nal Son is the ab­so­lute per­son­al­ity, the se­cret of spir­i­tual en­ergy, mor­ontia spir­its, and per­fected spir­its. The Con­joint Ac­tor is the spirit-mind per­son­al­ity, the source of in­tel­li­gence, rea­son, and the uni­ver­sal mind. But the Isle of Par­a­dise is non­per­sonal and ex­traspir­i­tual, be­ing the essence of the uni­ver­sal body, the source and cen­ter of phys­i­cal mat­ter, and the ab­so­lute mas­ter pat­tern of uni­ver­sal ma­te­rial re­al­ity.

6:1.2The Eter­nal Son is the spir­i­tual cen­ter and the di­vine ad­min­is­tra­tor of the spir­i­tual gov­ern­ment of the uni­verse of uni­verses. The Uni­ver­sal Fa­ther is first a cre­ator and then a con­trol­ler; the Eter­nal Son is first a cocre­ator and then a spir­i­tual ad­min­is­tra­tor. “God is spirit,” and the Son is a per­sonal rev­e­la­tion of that spirit. The First Source and Cen­ter is the Vo­li­tional Ab­so­lute; the Sec­ond Source and Cen­ter is the Per­son­al­ity Ab­so­lute.

6:7.1The Eter­nal Son is that in­fi­nite per­son­al­ity from whose un­qual­i­fied per­son­al­ity fet­ters the Uni­ver­sal Fa­ther es­caped by the tech­nique of trin­i­ti­za­tion, and by virtue of which he has ever since con­tin­ued to be­stow him­self in end­less pro­fu­sion upon his ever-ex­pand­ing uni­verse of Cre­ators and crea­tures. The Son is ab­so­lute per­son­al­ity; God is fa­ther per­son­al­ity—the source of per­son­al­ity, the be­stower of per­son­al­ity, the cause of per­son­al­ity. Ev­ery per­sonal be­ing de­rives per­son­al­ity from the Uni­ver­sal Fa­ther just as the Orig­i­nal Son eter­nally de­rives his per­son­al­ity from the Par­a­dise Fa­ther.

6:7.2The per­son­al­ity of the Par­a­dise Son is ab­so­lute and purely spir­i­tual, and this ab­so­lute per­son­al­ity is also the di­vine and eter­nal pat­tern, first, of the Fa­ther’s be­stowal of per­son­al­ity upon the Con­joint Ac­tor and, sub­se­quently, of his be­stowal of per­son­al­ity upon the myr­i­ads of his crea­tures through­out a far-flung uni­verse.

10:1.4For knowl­edge con­cern­ing the Fa­ther’s per­son­al­ity and di­vine at­tri­butes we will al­ways be de­pen­dent on the rev­e­la­tions of the Eter­nal Son, for when the con­joint act of cre­ation was ef­fected, when the Third Per­son of De­ity sprang into per­son­al­ity ex­is­tence and ex­e­cuted the com­bined con­cepts of his di­vine par­ents, the Fa­ther ceased to ex­ist as the un­qual­i­fied per­son­al­ity. With the com­ing into be­ing of the Con­joint Ac­tor and the ma­te­ri­al­iza­tion of the cen­tral core of cre­ation, cer­tain eter­nal changes took place. God gave him­self as an ab­so­lute per­son­al­ity to his Eter­nal Son. Thus does the Fa­ther be­stow the “per­son­al­ity of in­fin­ity” upon his only-be­got­ten Son, while they both be­stow the “con­joint per­son­al­ity” of their eter­nal union upon the In­fi­nite Spirit.

10:2.4The First Source and Cen­ter is the in­fi­nite fa­ther-per­son­al­ity, the un­lim­ited source per­son­al­ity. The Eter­nal Son is the un­qual­i­fied per­son­al­ity-ab­so­lute, that di­vine be­ing who stands through­out all time and eter­nity as the per­fect rev­e­la­tion of the per­sonal na­ture of God. The In­fi­nite Spirit is the con­joint per­son­al­ity, the unique per­sonal con­se­quence of the ev­er­last­ing Fa­ther-Son union.

56:9.5As crea­ture minds may view this prob­lem, they are led to the fi­nal pos­tu­late of the Uni­ver­sal I AM as the pri­mal cause and the un­qual­i­fied source of both the Trin­ity and the Ab­so­lute. When, there­fore, we crave to en­ter­tain a per­sonal con­cept of the Ab­so­lute, we re­vert to our ideas and ide­als of the Par­a­dise Fa­ther. When we de­sire to fa­cil­i­tate com­pre­hen­sion or to aug­ment con­scious­ness of this oth­er­wise im­per­sonal Ab­so­lute, we re­vert to the fact that the Uni­ver­sal Fa­ther is the ex­is­ten­tial Fa­ther of ab­so­lute per­son­al­ity; the Eter­nal Son is the Ab­so­lute Per­son, though not, in the ex­pe­ri­en­tial sense, the per­son­al­iza­tion of the Ab­so­lute. And then we go on to en­vis­age the ex­pe­ri­en­tial Trin­i­ties as cul­mi­nat­ing in the ex­pe­ri­en­tial per­son­al­iza­tion of the De­ity Ab­so­lute, while con­ceiv­ing the Uni­ver­sal Ab­so­lute as con­sti­tut­ing the uni­verse and the ex­trau­ni­verse phe­nom­ena of the man­i­fest pres­ence of the im­per­sonal ac­tiv­i­ties of the uni­fied and co-or­di­nated De­ity as­so­ci­a­tions of su­prem­acy, ul­ti­macy, and in­fin­ity—the Trin­ity of Trin­i­ties.

56:9.7Spir­i­tual per­son­al­ity is ab­so­lute only on Par­a­dise, and the con­cept of the Ab­so­lute is un­qual­i­fied only in in­fin­ity. De­ity pres­ence is ab­so­lute only on Par­a­dise, and the rev­e­la­tion of God must al­ways be par­tial, rel­a­tive, and pro­gres­sive un­til his power be­comes ex­pe­ri­en­tially in­fi­nite in the space po­tency of the Un­qual­i­fied Ab­so­lute, while his per­son­al­ity man­i­fes­ta­tion be­comes ex­pe­ri­en­tially in­fi­nite in the man­i­fest pres­ence of the De­ity Ab­so­lute, and while these two po­ten­tials of in­fin­ity be­come re­al­ity-uni­fied in the Uni­ver­sal Ab­so­lute.

105:3.32. The Sec­ond Source and Cen­ter. Sec­ond Per­son of De­ity, the Eter­nal and Orig­i­nal Son; the ab­so­lute per­son­al­ity re­al­i­ties of the I AM and the ba­sis for the re­al­iza­tion-rev­e­la­tion of “I AM per­son­al­ity.” No per­son­al­ity can hope to at­tain the Uni­ver­sal Fa­ther ex­cept through his Eter­nal Son; nei­ther can per­son­al­ity at­tain to spirit lev­els of ex­is­tence apart from the ac­tion and aid of this ab­so­lute pat­tern for all per­son­al­i­ties. In the Sec­ond Source and Cen­ter spirit is un­qual­i­fied while per­son­al­ity is ab­so­lute.

9:8.10The Fa­ther be­stows per­son­al­ity by his per­sonal free will. Why he does so we can only con­jec­ture; how he does so we do not know. Nei­ther do we know why the Third Source be­stows non-Fa­ther per­son­al­ity, but this the In­fi­nite Spirit does in his own be­half, in cre­ative con­junc­tion with the Eter­nal Son and in nu­mer­ous ways un­known to you. The In­fi­nite Spirit can also act for the Fa­ther in the be­stowal of First Source per­son­al­ity.

53:3.21. The re­al­ity of the Uni­ver­sal Fa­ther. Lu­cifer charged that the Uni­ver­sal Fa­ther did not re­ally ex­ist, that phys­i­cal grav­ity and space-en­ergy were in­her­ent in the uni­verse, and that the Fa­ther was a myth in­vented by the Par­a­dise Sons to en­able them to main­tain the rule of the uni­verses in the Fa­ther’s name. He de­nied that per­son­al­ity was a gift of the Uni­ver­sal Fa­ther. He even in­ti­mated that the fi­nal­i­ters were in col­lu­sion with the Par­a­dise Sons to foist fraud upon all cre­ation since they never brought back a very clear-cut idea of the Fa­ther’s ac­tual per­son­al­ity as it is dis­cern­i­ble on Par­a­dise. He traded on rev­er­ence as ig­no­rance. The charge was sweep­ing, ter­ri­ble, and blas­phe­mous. It was this veiled at­tack upon the fi­nal­i­ters that no doubt in­flu­enced the as­cen­dant cit­i­zens then on Je­ru­sem to stand firm and re­main stead­fast in re­sis­tance to all the rebel’s pro­pos­als.

9:6.3Mind grav­ity can op­er­ate in­de­pen­dently of ma­te­rial and spir­i­tual grav­ity, but wher­ever and when­ever the lat­ter two im­pinge, mind grav­ity al­ways func­tions. When all three are as­so­ci­ated, per­son­al­ity grav­ity may em­brace the ma­te­rial crea­ture—phys­i­cal or mor­ontial, fi­nite or ab­so­nite. But ir­re­spec­tive of this, the en­dow­ment of mind even in im­per­sonal be­ings qual­i­fies them to think and en­dows them with con­scious­ness de­spite the to­tal ab­sence of per­son­al­ity.

• patterns for all types in Havona

14:6.377. The Evo­lu­tion­ary Mor­tals of the As­cend­ing Ca­reer. Ha­vona is the home of the pat­tern per­son­al­ity of ev­ery mor­tal type and the home of all super­hu­man per­son­al­i­ties of mor­tal as­so­ci­a­tion who are not na­tive to the cre­ations of time.

• awareness of p. dependent on other-awareness

16:9.7Un­selfish­ness, aside from pa­ren­tal in­stinct, is not al­to­gether nat­u­ral; other per­sons are not nat­u­rally loved or so­cially served. It re­quires the en­light­en­ment of rea­son, moral­ity, and the urge of re­li­gion, God-know­ing­ness, to gen­er­ate an un­selfish and al­tru­is­tic so­cial or­der. Man’s own per­son­al­ity aware­ness, self-con­scious­ness, is also di­rectly de­pen­dent on this very fact of in­nate other-aware­ness, this in­nate abil­ity to rec­og­nize and grasp the re­al­ity of other per­son­al­ity, rang­ing from the hu­man to the di­vine.

• true p. will emerge on mansion worlds

43:8.4On the man­sion worlds you com­pleted the uni­fi­ca­tion of the evolv­ing mor­tal per­son­al­ity; on the sys­tem cap­i­tal you at­tained Je­ru­sem cit­i­zen­ship and achieved the will­ing­ness to sub­mit the self to the dis­ci­plines of group ac­tiv­i­ties and co-or­di­nated un­der­tak­ings; but now on the con­stel­la­tion train­ing worlds you are to achieve the real so­cial­iza­tion of your evolv­ing mor­ontia per­son­al­ity. This su­per­nal cul­tural ac­quire­ment con­sists in learn­ing how to:

• reassembly at resurrection

47:3.3The mor­tal-mind tran­scripts and the ac­tive crea­ture-mem­ory pat­terns as trans­formed from the ma­te­rial lev­els to the spir­i­tual are the in­di­vid­ual pos­ses­sion of the de­tached Thought Ad­justers; these spir­i­tized fac­tors of mind, mem­ory, and crea­ture per­son­al­ity are for­ever a part of such Ad­justers. The crea­ture mind-ma­trix and the pas­sive po­ten­tials of iden­tity are pres­ent in the mor­ontia soul in­trusted to the keep­ing of the se­raphic des­tiny guard­i­ans. And it is the re­unit­ing of the mor­ontia-soul trust of the ser­a­phim and the spirit-mind trust of the Ad­juster that re­assem­bles crea­ture per­son­al­ity and con­sti­tutes res­ur­rec­tion of a sleep­ing sur­vivor.

• survivors’ p. remains intact after initial mansion world

47:4.4A newly de­vel­oped and suit­ably ad­justed mor­ontia body is ac­quired at the time of each ad­vance from one man­sion world to an­other. You go to sleep with the se­raphic trans­port and awake with the new but un­de­vel­oped body in the res­ur­rec­tion halls, much as when you first ar­rived on man­sion world num­ber one ex­cept that the Thought Ad­juster does not leave you dur­ing these tran­sit sleeps be­tween the man­sion worlds. Your per­son­al­ity re­mains in­tact af­ter you once pass from the evo­lu­tion­ary worlds to the ini­tial man­sion world.

• few mortals ever dare to draw p. credits available

48:7.64. Few mor­tals ever dare to draw any­thing like the sum of per­son­al­ity cred­its es­tab­lished by the com­bined min­istries of na­ture and grace. The ma­jor­ity of im­pov­er­ished souls are truly rich, but they refuse to be­lieve it.

• stabilized by enforced associations of family life

84:7.30Fam­ily life is the pro­gen­i­tor of true moral­ity, the an­ces­tor of the con­scious­ness of loy­alty to duty. The en­forced as­so­ci­a­tions of fam­ily life sta­bi­lize per­son­al­ity and stim­u­late its growth through the com­pul­sion of ne­ces­si­tous ad­just­ment to other and di­verse per­son­al­i­ties. But even more, a true fam­ily—a good fam­ily—re­veals to the pa­ren­tal pro­cre­ators the at­ti­tude of the Cre­ator to his chil­dren, while at the same time such true par­ents por­tray to their chil­dren the first of a long se­ries of as­cend­ing dis­clo­sures of the love of the Par­a­dise par­ent of all uni­verse chil­dren.

• prayer, religion unifies

91:5.1In an­ces­tor wor­ship, prayer leads to the cul­ti­va­tion of an­ces­tral ide­als. But prayer, as a fea­ture of De­ity wor­ship, tran­scends all other such prac­tices since it leads to the cul­ti­va­tion of di­vine ide­als. As the con­cept of the al­ter ego of prayer be­comes su­preme and di­vine, so are man’s ide­als ac­cord­ingly el­e­vated from mere hu­man to­ward su­per­nal and di­vine lev­els, and the re­sult of all such pray­ing is the en­hance­ment of hu­man char­ac­ter and the pro­found uni­fi­ca­tion of hu­man per­son­al­ity.

• everyone can develop strong and unified p. like Jesus’

100:7.1Al­though the av­er­age mor­tal of Uran­tia can­not hope to at­tain the high per­fec­tion of char­ac­ter which Je­sus of Naz­a­reth ac­quired while so­journ­ing in the flesh, it is al­to­gether pos­si­ble for ev­ery mor­tal be­liever to de­velop a strong and uni­fied per­son­al­ity along the per­fected lines of the Je­sus per­son­al­ity. The unique fea­ture of the Mas­ter’s per­son­al­ity was not so much its per­fec­tion as its sym­me­try, its ex­qui­site and bal­anced uni­fi­ca­tion. The most ef­fec­tive pre­sen­ta­tion of Je­sus con­sists in fol­low­ing the ex­am­ple of the one who said, as he ges­tured to­ward the Mas­ter stand­ing be­fore his ac­cusers, “Be­hold the man!”

• religionists exhibit stabilization of

102:2.3It is dif­fi­cult to iden­tify and an­a­lyze the fac­tors of a re­li­gious ex­pe­ri­ence, but it is not dif­fi­cult to ob­serve that such re­li­gious prac­ti­tion­ers live and carry on as if al­ready in the pres­ence of the Eter­nal. Be­liev­ers re­act to this tem­po­ral life as if im­mor­tal­ity al­ready were within their grasp. In the lives of such mor­tals there is a valid orig­i­nal­ity and a spon­tane­ity of ex­pres­sion that for­ever seg­re­gate them from those of their fel­lows who have im­bibed only the wis­dom of the world. Re­li­gion­ists seem to live in ef­fec­tive eman­ci­pa­tion from har­ry­ing haste and the painful stress of the vi­cis­si­tudes in­her­ent in the tem­po­ral cur­rents of time; they ex­hibit a sta­bi­liza­tion of per­son­al­ity and a tran­quil­lity of char­ac­ter not ex­plained by the laws of phys­i­ol­ogy, psy­chol­ogy, and so­ci­ol­ogy.

• more real as psychic circles achieved

110:6.103. Per­son­al­ity re­al­ity. The de­gree of self­hood re­al­ity is di­rectly de­ter­mined by cir­cle con­quest. Per­sons be­come more real as they as­cend from the sev­enth to the first level of mor­tal ex­is­tence.

• between death and resurrection every identifiable factor in custody of archangels
• exact whereabouts of p. between death and survival unknown

112:5.15Dur­ing the tran­sit of sur­viv­ing mor­tals from the world of ori­gin to the man­sion worlds, whether they ex­pe­ri­ence per­son­al­ity re­assem­bly on the third pe­riod or as­cend at the time of a group res­ur­rec­tion, the rec­ord of per­son­al­ity con­sti­tu­tion is faith­fully pre­served by the arch­an­gels on their worlds of spe­cial ac­tiv­i­ties. These be­ings are not the cus­to­di­ans of per­son­al­ity (as the guard­ian ser­a­phim are of the soul), but it is nonethe­less true that ev­ery iden­ti­fi­able fac­tor of per­son­al­ity is ef­fec­tu­ally safe­guarded in the cus­tody of these de­pend­able trustees of mor­tal sur­vival. As to the ex­act where­abouts of mor­tal per­son­al­ity dur­ing the time in­ter­ven­ing be­tween death and sur­vival, we do not know.

• true p. will emerge on mansion worlds

112:6.1Just as a but­ter­fly emerges from the cater­pil­lar stage, so will the true per­son­al­i­ties of hu­man be­ings emerge on the man­sion worlds, for the first time re­vealed apart from their one­time en­shroud­ment in the ma­te­rial flesh. The mor­ontia ca­reer in the lo­cal uni­verse has to do with the con­tin­ued el­e­va­tion of the per­son­al­ity mech­a­nism from the be­gin­ning mor­ontia level of soul ex­is­tence up to the fi­nal mor­ontia level of pro­gres­sive spir­i­tu­al­ity.

• prayer, religion unifies

196:3.1Per­sonal, spir­i­tual re­li­gious ex­pe­ri­ence is an ef­fi­cient sol­vent for most mor­tal dif­fi­cul­ties; it is an ef­fec­tive sorter, eval­u­a­tor, and ad­juster of all hu­man prob­lems. Re­li­gion does not re­move or de­stroy hu­man trou­bles, but it does dis­solve, ab­sorb, il­lu­mi­nate, and tran­scend them. True re­li­gion uni­fies the per­son­al­ity for ef­fec­tive ad­just­ment to all mor­tal re­quire­ments. Re­li­gious faith—the pos­i­tive lead­ing of the in­dwelling di­vine pres­ence—un­fail­ingly en­ables the God-know­ing man to bridge that gulf ex­ist­ing be­tween the in­tel­lec­tual logic which rec­og­nizes the Uni­ver­sal First Cause as It and those pos­i­tive af­fir­ma­tions of the soul which aver this First Cause is He, the heav­enly Fa­ther of Je­sus’ gospel, the per­sonal God of hu­man sal­va­tion.

5:6.2Per­son­al­ity is one of the un­solved mys­ter­ies of the uni­verses. We are able to form ad­e­quate con­cepts of the fac­tors en­ter­ing into the make-up of var­i­ous or­ders and lev­els of per­son­al­ity, but we do not fully com­pre­hend the real na­ture of the per­son­al­ity it­self. We clearly per­ceive the nu­mer­ous fac­tors which, when put to­gether, con­sti­tute the ve­hi­cle for hu­man per­son­al­ity, but we do not fully com­pre­hend the na­ture and sig­nif­i­cance of such a fi­nite per­son­al­ity.

195:6.13If men were only ma­chines, they would re­act more or less uni­formly to a ma­te­rial uni­verse. In­di­vid­u­al­ity, much less per­son­al­ity, would be nonex­is­tent.

47:10.6The mor­tal per­son­al­ity ini­ti­ated on the evo­lu­tion­ary worlds and taber­na­cled in the flesh—in­dwelt by the Mys­tery Mon­i­tors and in­vested by the Spirit of Truth—is not fully mo­bi­lized, re­al­ized, and uni­fied un­til that day when such a Je­ru­sem cit­i­zen is given clear­ance for Eden­tia and pro­claimed a true mem­ber of the mor­ontia corps of Neb­a­don—an im­mor­tal sur­vivor of Ad­juster as­so­ci­a­tion, a Par­a­dise as­cender, a per­son­al­ity of mor­ontia sta­tus, and a true child of the Most Highs.

1:5.1Do not per­mit the mag­ni­tude of God, his in­fin­ity, ei­ther to ob­scure or eclipse his per­son­al­ity. “He who planned the ear, shall he not hear? He who formed the eye, shall he not see?” The Uni­ver­sal Fa­ther is the acme of di­vine per­son­al­ity; he is the ori­gin and des­tiny of per­son­al­ity through­out all cre­ation. God is both in­fi­nite and per­sonal; he is an in­fi­nite per­son­al­ity. The Fa­ther is truly a per­son­al­ity, not­with­stand­ing that the in­fin­ity of his per­son places him for­ever be­yond the full com­pre­hen­sion of ma­te­rial and fi­nite be­ings.

1:5.2God is much more than a per­son­al­ity as per­son­al­ity is un­der­stood by the hu­man mind; he is even far more than any pos­si­ble con­cept of a super­per­son­al­ity. But it is ut­terly fu­tile to dis­cuss such in­com­pre­hen­si­ble con­cepts of di­vine per­son­al­ity with the minds of ma­te­rial crea­tures whose max­i­mum con­cept of the re­al­ity of be­ing con­sists in the idea and ideal of per­son­al­ity. The ma­te­rial crea­ture’s high­est pos­si­ble con­cept of the Uni­ver­sal Cre­ator is em­braced within the spir­i­tual ide­als of the ex­alted idea of di­vine per­son­al­ity. There­fore, al­though you may know that God must be much more than the hu­man con­cep­tion of per­son­al­ity, you equally well know that the Uni­ver­sal Fa­ther can­not pos­si­bly be any­thing less than an eter­nal, in­fi­nite, true, good, and beau­ti­ful per­son­al­ity.

1:5.3God is not hid­ing from any of his crea­tures. He is un­ap­proach­able to so many or­ders of be­ings only be­cause he “dwells in a light which no ma­te­rial crea­ture can ap­proach.” The im­men­sity and grandeur of the di­vine per­son­al­ity is be­yond the grasp of the un­per­fected mind of evo­lu­tion­ary mor­tals. He “mea­sures the wa­ters in the hol­low of his hand, mea­sures a uni­verse with the span of his hand. It is he who sits on the cir­cle of the earth, who stretches out the heav­ens as a cur­tain and spreads them out as a uni­verse to dwell in.” “Lift up your eyes on high and be­hold who has cre­ated all these things, who brings out their worlds by num­ber and calls them all by their names”; and so it is true that “the in­vis­i­ble things of God are par­tially un­der­stood by the things which are made.” To­day, and as you are, you must dis­cern the in­vis­i­ble Maker through his man­i­fold and di­verse cre­ation, as well as through the rev­e­la­tion and min­is­tra­tion of his Sons and their nu­mer­ous sub­or­di­nates.

1:5.4Even though ma­te­rial mor­tals can­not see the per­son of God, they should re­joice in the as­sur­ance that he is a per­son; by faith ac­cept the truth which por­trays that the Uni­ver­sal Fa­ther so loved the world as to pro­vide for the eter­nal spir­i­tual pro­gres­sion of its lowly in­hab­i­tants; that he “de­lights in his chil­dren.” God is lack­ing in none of those super­hu­man and di­vine at­tri­butes which con­sti­tute a per­fect, eter­nal, lov­ing, and in­fi­nite Cre­ator per­son­al­ity.

1:5.5In the lo­cal cre­ations (ex­cept­ing the per­son­nel of the super­uni­verses) God has no per­sonal or res­i­den­tial man­i­fes­ta­tion aside from the Par­a­dise Cre­ator Sons who are the fa­thers of the in­hab­ited worlds and the sov­er­eigns of the lo­cal uni­verses. If the faith of the crea­ture were per­fect, he would as­suredly know that when he had seen a Cre­ator Son he had seen the Uni­ver­sal Fa­ther; in seek­ing for the Fa­ther, he would not ask nor ex­pect to see other than the Son. Mor­tal man sim­ply can­not see God un­til he achieves com­pleted spirit trans­for­ma­tion and ac­tu­ally at­tains Par­a­dise.

1:5.6The na­tures of the Par­a­dise Cre­ator Sons do not en­com­pass all the un­qual­i­fied po­ten­tials of the uni­ver­sal ab­so­lute­ness of the in­fi­nite na­ture of the First Great Source and Cen­ter, but the Uni­ver­sal Fa­ther is in ev­ery way di­vinely pres­ent in the Cre­ator Sons. The Fa­ther and his Sons are one. These Par­a­dise Sons of the or­der of Mi­chael are per­fect per­son­al­i­ties, even the pat­tern for all lo­cal uni­verse per­son­al­ity from that of the Bright and Morn­ing Star down to the low­est hu­man crea­ture of pro­gress­ing an­i­mal evo­lu­tion.

1:5.7With­out God and ex­cept for his great and cen­tral per­son, there would be no per­son­al­ity through­out all the vast uni­verse of uni­verses. God is per­son­al­ity.

1:5.8Not­with­stand­ing that God is an eter­nal power, a ma­jes­tic pres­ence, a tran­scen­dent ideal, and a glo­ri­ous spirit, though he is all these and in­finitely more, nonethe­less, he is truly and ev­er­last­ingly a per­fect Cre­ator per­son­al­ity, a per­son who can “know and be known,” who can “love and be loved,” and one who can be­friend us; while you can be known, as other hu­mans have been known, as the friend of God. He is a real spirit and a spir­i­tual re­al­ity.

1:5.9As we see the Uni­ver­sal Fa­ther re­vealed through­out his uni­verse; as we dis­cern him in­dwelling his myr­i­ads of crea­tures; as we be­hold him in the per­sons of his Sov­er­eign Sons; as we con­tinue to sense his di­vine pres­ence here and there, near and afar, let us not doubt nor ques­tion his per­son­al­ity pri­macy. Not­with­stand­ing all these far-flung dis­tri­bu­tions, he re­mains a true per­son and ev­er­last­ingly main­tains per­sonal con­nec­tion with the count­less hosts of his crea­tures scat­tered through­out the uni­verse of uni­verses.

1:5.10The idea of the per­son­al­ity of the Uni­ver­sal Fa­ther is an en­larged and truer con­cept of God which has come to man­kind chiefly through rev­e­la­tion. Rea­son, wis­dom, and re­li­gious ex­pe­ri­ence all in­fer and im­ply the per­son­al­ity of God, but they do not al­to­gether val­i­date it. Even the in­dwelling Thought Ad­juster is preper­sonal. The truth and ma­tu­rity of any re­li­gion is di­rectly pro­por­tional to its con­cept of the in­fi­nite per­son­al­ity of God and to its grasp of the ab­so­lute unity of De­ity. The idea of a per­sonal De­ity be­comes, then, the mea­sure of re­li­gious ma­tu­rity af­ter re­li­gion has first for­mu­lated the con­cept of the unity of God.

1:5.11Prim­i­tive re­li­gion had many per­sonal gods, and they were fash­ioned in the im­age of man. Rev­e­la­tion af­firms the va­lid­ity of the per­son­al­ity con­cept of God which is merely pos­si­ble in the sci­en­tific pos­tu­late of a First Cause and is only pro­vi­sion­ally sug­gested in the philo­sophic idea of Uni­ver­sal Unity. Only by per­son­al­ity ap­proach can any per­son be­gin to com­pre­hend the unity of God. To deny the per­son­al­ity of the First Source and Cen­ter leaves one only the choice of two philo­sophic dilem­mas: ma­te­ri­al­ism or pan­the­ism.

1:5.13Per­son­al­ity is not sim­ply an at­tri­bute of God; it rather stands for the to­tal­ity of the co-or­di­nated in­fi­nite na­ture and the uni­fied di­vine will which is ex­hib­ited in eter­nity and uni­ver­sal­ity of per­fect ex­pres­sion. Per­son­al­ity, in the su­preme sense, is the rev­e­la­tion of God to the uni­verse of uni­verses.

1:5.14God, be­ing eter­nal, uni­ver­sal, ab­so­lute, and in­fi­nite, does not grow in knowl­edge nor in­crease in wis­dom. God does not ac­quire ex­pe­ri­ence, as fi­nite man might con­jec­ture or com­pre­hend, but he does, within the realms of his own eter­nal per­son­al­ity, en­joy those con­tin­u­ous ex­pan­sions of self-re­al­iza­tion which are in cer­tain ways com­pa­ra­ble to, and anal­o­gous with, the ac­quire­ment of new ex­pe­ri­ence by the fi­nite crea­tures of the evo­lu­tion­ary worlds.

1:5.15The ab­so­lute per­fec­tion of the in­fi­nite God would cause him to suf­fer the aw­ful lim­i­ta­tions of un­qual­i­fied fi­nal­ity of per­fect­ness were it not a fact that the Uni­ver­sal Fa­ther di­rectly par­tic­i­pates in the per­son­al­ity strug­gle of ev­ery im­per­fect soul in the wide uni­verse who seeks, by di­vine aid, to as­cend to the spir­i­tu­ally per­fect worlds on high. This pro­gres­sive ex­pe­ri­ence of ev­ery spirit be­ing and ev­ery mor­tal crea­ture through­out the uni­verse of uni­verses is a part of the Fa­ther’s ever-ex­pand­ing De­ity-con­scious­ness of the never-end­ing di­vine cir­cle of cease­less self-re­al­iza­tion.

1:5.16It is lit­er­ally true: “In all your af­flic­tions he is af­flicted.” “In all your tri­umphs he tri­umphs in and with you.” His preper­sonal di­vine spirit is a real part of you. The Isle of Par­a­dise re­sponds to all the phys­i­cal meta­mor­phoses of the uni­verse of uni­verses; the Eter­nal Son in­cludes all the spirit im­pulses of all cre­ation; the Con­joint Ac­tor en­com­passes all the mind ex­pres­sion of the ex­pand­ing cos­mos. The Uni­ver­sal Fa­ther re­al­izes in the full­ness of the di­vine con­scious­ness all the in­di­vid­ual ex­pe­ri­ence of the pro­gres­sive strug­gles of the ex­pand­ing minds and the as­cend­ing spir­its of ev­ery en­tity, be­ing, and per­son­al­ity of the whole evo­lu­tion­ary cre­ation of time and space. And all this is lit­er­ally true, for “in Him we all live and move and have our be­ing.”

• consists in spirit; manifests as love

4:4.6In God the Fa­ther free­will per­for­mances are not ruled by power, nor are they guided by in­tel­lect alone; the di­vine per­son­al­ity is de­fined as con­sist­ing in spirit and man­i­fest­ing him­self to the uni­verses as love. There­fore, in all his per­sonal re­la­tions with the crea­ture per­son­al­i­ties of the uni­verses, the First Source and Cen­ter is al­ways and con­sis­tently a lov­ing Fa­ther. God is a Fa­ther in the high­est sense of the term. He is eter­nally mo­ti­vated by the per­fect ide­al­ism of di­vine love, and that ten­der na­ture finds its strong­est ex­pres­sion and great­est sat­is­fac­tion in lov­ing and be­ing loved.

• impersonal and impotent Brahman left India helpless and prostrate

94:2.7In their ef­forts at self-preser­va­tion the Brah­mans had re­jected the one God of Mel­chiz­e­dek, and now they found them­selves with the hy­poth­e­sis of Brah­man, that in­def­i­nite and il­lu­sive philo­sophic self, that im­per­sonal and im­po­tent it which has left the spir­i­tual life of In­dia help­less and pros­trate from that un­for­tu­nate day to the twen­ti­eth cen­tury.

• clearly taught at Salem

97:0.2The con­cept of the per­son­al­ity of God, while clearly taught at Salem in the days of Mel­chiz­e­dek, was vague and hazy at the time of the flight from Egypt and only grad­u­ally evolved in the He­braic mind from gen­er­a­tion to gen­er­a­tion in re­sponse to the teach­ing of the spir­i­tual lead­ers. The per­cep­tion of Yah­weh’s per­son­al­ity was much more con­tin­u­ous in its pro­gres­sive evo­lu­tion than was that of many other of the De­ity at­tri­butes. From Moses to Malachi there oc­curred an al­most un­bro­ken ide­a­tional growth of the per­son­al­ity of God in the He­brew mind, and this con­cept was even­tu­ally height­ened and glo­ri­fied by the teach­ings of Je­sus about the Fa­ther in heaven.

161:1.1There was one mat­ter on which Ro­dan and the two apos­tles did not see alike, and that was the per­son­al­ity of God. Ro­dan read­ily ac­cepted all that was pre­sented to him re­gard­ing the at­tri­butes of God, but he con­tended that the Fa­ther in heaven is not, can­not be, a per­son as man con­ceives per­son­al­ity. While the apos­tles found them­selves in dif­fi­culty try­ing to prove that God is a per­son, Ro­dan found it still more dif­fi­cult to prove he is not a per­son.

161:1.2Ro­dan con­tended that the fact of per­son­al­ity con­sists in the co­ex­is­tent fact of full and mu­tual com­mu­ni­ca­tion be­tween be­ings of equal­ity, be­ings who are ca­pa­ble of sym­pa­thetic un­der­stand­ing. Said Ro­dan: “In or­der to be a per­son, God must have sym­bols of spirit com­mu­ni­ca­tion which would en­able him to be­come fully un­der­stood by those who make con­tact with him. But since God is in­fi­nite and eter­nal, the Cre­ator of all other be­ings, it fol­lows that, as re­gards be­ings of equal­ity, God is alone in the uni­verse. There are none equal to him; there are none with whom he can com­mu­ni­cate as an equal. God in­deed may be the source of all per­son­al­ity, but as such he is tran­scen­dent to per­son­al­ity, even as the Cre­ator is above and be­yond the crea­ture.”

161:1.3This con­tention greatly trou­bled Thomas and Na­than­iel, and they had asked Je­sus to come to their res­cue, but the Mas­ter re­fused to en­ter into their dis­cus­sions. He did say to Thomas: “It mat­ters lit­tle what idea of the Fa­ther you may en­ter­tain as long as you are spir­i­tu­ally ac­quainted with the ideal of his in­fi­nite and eter­nal na­ture.”

161:1.4Thomas con­tended that God does com­mu­ni­cate with man, and there­fore that the Fa­ther is a per­son, even within the def­i­ni­tion of Ro­dan. This the Greek re­jected on the ground that God does not re­veal him­self per­son­ally; that he is still a mys­tery. Then Na­than­iel ap­pealed to his own per­sonal ex­pe­ri­ence with God, and that Ro­dan al­lowed, af­firm­ing that he had re­cently had sim­i­lar ex­pe­ri­ences, but these ex­pe­ri­ences, he con­tended, proved only the re­al­ity of God, not his per­son­al­ity.

161:1.5By Mon­day night Thomas gave up. But by Tues­day night Na­than­iel had won Ro­dan to be­lieve in the per­son­al­ity of the Fa­ther, and he ef­fected this change in the Greek’s views by the fol­low­ing steps of rea­son­ing:

161:1.61. The Fa­ther in Par­a­dise does en­joy equal­ity of com­mu­ni­ca­tion with at least two other be­ings who are fully equal to him­self and wholly like him­self—the Eter­nal Son and the In­fi­nite Spirit. In view of the doc­trine of the Trin­ity, the Greek was com­pelled to con­cede the per­son­al­ity pos­si­bil­ity of the Uni­ver­sal Fa­ther. (It was the later con­sid­er­a­tion of these dis­cus­sions which led to the en­larged con­cep­tion of the Trin­ity in the minds of the twelve apos­tles. Of course, it was the gen­eral be­lief that Je­sus was the Eter­nal Son.)

161:1.72. Since Je­sus was equal with the Fa­ther, and since this Son had achieved the man­i­fes­ta­tion of per­son­al­ity to his earth chil­dren, such a phe­nom­e­non con­sti­tuted proof of the fact, and dem­on­stra­tion of the pos­si­bil­ity, of the pos­ses­sion of per­son­al­ity by all three of the God­heads and for­ever set­tled the ques­tion re­gard­ing the abil­ity of God to com­mu­ni­cate with man and the pos­si­bil­ity of man’s com­mu­ni­cat­ing with God.

161:1.83. That Je­sus was on terms of mu­tual as­so­ci­a­tion and per­fect com­mu­ni­ca­tion with man; that Je­sus was the Son of God. That the re­la­tion of Son and Fa­ther pre­sup­poses equal­ity of com­mu­ni­ca­tion and mu­tu­al­ity of sym­pa­thetic un­der­stand­ing; that Je­sus and the Fa­ther were one. That Je­sus main­tained at one and the same time un­der­stand­ing com­mu­ni­ca­tion with both God and man, and that, since both God and man com­pre­hended the mean­ing of the sym­bols of Je­sus’ com­mu­ni­ca­tion, both God and man pos­sessed the at­tri­butes of per­son­al­ity in so far as the re­quire­ments of the abil­ity of in­ter­com­mu­ni­ca­tion were con­cerned. That the per­son­al­ity of Je­sus demon­strated the per­son­al­ity of God, while it proved con­clu­sively the pres­ence of God in man. That two things which are re­lated to the same thing are re­lated to each other.

161:1.94. That per­son­al­ity rep­re­sents man’s high­est con­cept of hu­man re­al­ity and di­vine val­ues; that God also rep­re­sents man’s high­est con­cept of di­vine re­al­ity and in­fi­nite val­ues; there­fore, that God must be a di­vine and in­fi­nite per­son­al­ity, a per­son­al­ity in re­al­ity al­though in­finitely and eter­nally tran­scend­ing man’s con­cept and def­i­ni­tion of per­son­al­ity, but nev­er­the­less al­ways and uni­ver­sally a per­son­al­ity.

161:1.105. That God must be a per­son­al­ity since he is the Cre­ator of all per­son­al­ity and the des­tiny of all per­son­al­ity. Ro­dan had been tremen­dously in­flu­enced by the teach­ing of Je­sus, “Be you there­fore per­fect, even as your Fa­ther in heaven is per­fect.”

161:1.11When Ro­dan heard these ar­gu­ments, he said: “I am con­vinced. I will con­fess God as a per­son if you will per­mit me to qual­ify my con­fes­sion of such a be­lief by at­tach­ing to the mean­ing of per­son­al­ity a group of ex­tended val­ues, such as super­hu­man, tran­scen­dent, su­preme, in­fi­nite, eter­nal, fi­nal, and uni­ver­sal. I am now con­vinced that, while God must be in­finitely more than a per­son­al­ity, he can­not be any­thing less. I am sat­is­fied to end the ar­gu­ment and to ac­cept Je­sus as the per­sonal rev­e­la­tion of the Fa­ther and the sat­is­fac­tion of all un­sat­is­fied fac­tors in logic, rea­son, and phi­los­o­phy.”

100:7.2The un­fail­ing kind­ness of Je­sus touched the hearts of men, but his stal­wart strength of char­ac­ter amazed his fol­low­ers. He was truly sin­cere; there was noth­ing of the hyp­ocrite in him. He was free from af­fec­ta­tion; he was al­ways so re­fresh­ingly gen­uine. He never stooped to pre­tense, and he never re­sorted to sham­ming. He lived the truth, even as he taught it. He was the truth. He was con­strained to pro­claim sav­ing truth to his gen­er­a­tion, even though such sin­cer­ity some­times caused pain. He was un­ques­tion­ingly loyal to all truth.

100:7.3But the Mas­ter was so rea­son­able, so ap­proach­able. He was so prac­ti­cal in all his min­istry, while all his plans were char­ac­ter­ized by such sanc­ti­fied com­mon sense. He was so free from all freak­ish, er­ratic, and ec­cen­tric ten­den­cies. He was never capri­cious, whim­si­cal, or hys­ter­i­cal. In all his teach­ing and in ev­ery­thing he did there was al­ways an ex­qui­site dis­crim­i­na­tion as­so­ci­ated with an ex­traor­di­nary sense of pro­pri­ety.

100:7.4The Son of Man was al­ways a well-poised per­son­al­ity. Even his en­e­mies main­tained a whole­some re­spect for him; they even feared his pres­ence. Je­sus was un­afraid. He was sur­charged with di­vine en­thu­si­asm, but he never be­came fa­nat­i­cal. He was emo­tion­ally ac­tive but never flighty. He was imag­i­na­tive but al­ways prac­ti­cal. He frankly faced the re­al­i­ties of life, but he was never dull or pro­saic. He was coura­geous but never reck­less; pru­dent but never cow­ardly. He was sym­pa­thetic but not sen­ti­men­tal; unique but not ec­cen­tric. He was pi­ous but not sanc­ti­mo­nious. And he was so well-poised be­cause he was so per­fectly uni­fied.

100:7.5Je­sus’ orig­i­nal­ity was un­sti­fled. He was not bound by tra­di­tion or hand­i­capped by en­slave­ment to nar­row con­ven­tion­al­ity. He spoke with un­doubted con­fi­dence and taught with ab­so­lute au­thor­ity. But his su­perb orig­i­nal­ity did not cause him to over­look the gems of truth in the teach­ings of his pre­de­ces­sors and con­tem­po­raries. And the most orig­i­nal of his teach­ings was the em­pha­sis of love and mercy in the place of fear and sac­ri­fice.

100:7.6Je­sus was very broad in his out­look. He ex­horted his fol­low­ers to preach the gospel to all peo­ples. He was free from all nar­row-mind­ed­ness. His sym­pa­thetic heart em­braced all man­kind, even a uni­verse. Al­ways his in­vi­ta­tion was, “Whoso­ever will, let him come.”

100:7.7Of Je­sus it was truly said, “He trusted God.” As a man among men he most sub­limely trusted the Fa­ther in heaven. He trusted his Fa­ther as a lit­tle child trusts his earthly par­ent. His faith was per­fect but never pre­sump­tu­ous. No mat­ter how cruel na­ture might ap­pear to be or how in­dif­fer­ent to man’s wel­fare on earth, Je­sus never fal­tered in his faith. He was im­mune to dis­ap­point­ment and im­per­vi­ous to per­se­cu­tion. He was un­touched by ap­par­ent fail­ure.

100:7.8He loved men as broth­ers, at the same time rec­og­niz­ing how they dif­fered in in­nate en­dow­ments and ac­quired qual­i­ties. “He went about do­ing good.”

100:7.9Je­sus was an un­usu­ally cheer­ful per­son, but he was not a blind and un­rea­son­ing op­ti­mist. His con­stant word of ex­hor­ta­tion was, “Be of good cheer.” He could main­tain this con­fi­dent at­ti­tude be­cause of his unswerv­ing trust in God and his un­shak­able con­fi­dence in man. He was al­ways touch­ingly con­sid­er­ate of all men be­cause he loved them and be­lieved in them. Still he was al­ways true to his con­vic­tions and mag­nif­i­cently firm in his de­vo­tion to the do­ing of his Fa­ther’s will.

100:7.10The Mas­ter was al­ways gen­er­ous. He never grew weary of say­ing, “It is more blessed to give than to re­ceive.” Said he, “Freely you have re­ceived, freely give.” And yet, with all of his un­bounded gen­eros­ity, he was never waste­ful or ex­trav­a­gant. He taught that you must be­lieve to re­ceive sal­va­tion. “For ev­ery one who seeks shall re­ceive.”

100:7.11He was can­did, but al­ways kind. Said he, “If it were not so, I would have told you.” He was frank, but al­ways friendly. He was out­spo­ken in his love for the sin­ner and in his ha­tred for sin. But through­out all this amaz­ing frank­ness he was unerringly fair.

100:7.12Je­sus was con­sis­tently cheer­ful, not­with­stand­ing he some­times drank deeply of the cup of hu­man sor­row. He fear­lessly faced the re­al­i­ties of ex­is­tence, yet was he filled with en­thu­si­asm for the gospel of the king­dom. But he con­trolled his en­thu­si­asm; it never con­trolled him. He was un­re­servedly ded­i­cated to “the Fa­ther’s busi­ness.” This di­vine en­thu­si­asm led his un­spir­i­tual breth­ren to think he was be­side him­self, but the on­look­ing uni­verse ap­praised him as the model of san­ity and the pat­tern of su­preme mor­tal de­vo­tion to the high stan­dards of spir­i­tual liv­ing. And his con­trolled en­thu­si­asm was con­ta­gious; his as­so­ciates were con­strained to share his di­vine op­ti­mism.

100:7.13This man of Gal­i­lee was not a man of sor­rows; he was a soul of glad­ness. Al­ways was he say­ing, “Re­joice and be ex­ceed­ingly glad.” But when duty re­quired, he was will­ing to walk coura­geously through the “val­ley of the shadow of death.” He was glad­some but at the same time hum­ble.

100:7.14His cour­age was equaled only by his pa­tience. When pressed to act pre­ma­turely, he would only re­ply, “My hour has not yet come.” He was never in a hurry; his com­po­sure was sub­lime. But he was of­ten in­dig­nant at evil, in­tol­er­ant of sin. He was of­ten might­ily moved to re­sist that which was in­im­i­cal to the wel­fare of his chil­dren on earth. But his in­dig­na­tion against sin never led to anger at the sin­ner.

100:7.15His cour­age was mag­nif­i­cent, but he was never fool­hardy. His watch­word was, “Fear not.” His brav­ery was lofty and his cour­age of­ten heroic. But his cour­age was linked with dis­cre­tion and con­trolled by rea­son. It was cour­age born of faith, not the reck­less­ness of blind pre­sump­tion. He was truly brave but never au­da­cious.

100:7.16The Mas­ter was a pat­tern of rev­er­ence. The prayer of even his youth be­gan, “Our Fa­ther who is in heaven, hal­lowed be your name.” He was even re­spect­ful of the faulty wor­ship of his fel­lows. But this did not de­ter him from mak­ing at­tacks on re­li­gious tra­di­tions or as­sault­ing er­rors of hu­man be­lief. He was rev­er­en­tial of true ho­li­ness, and yet he could justly ap­peal to his fel­lows, say­ing, “Who among you con­victs me of sin?”

100:7.17Je­sus was great be­cause he was good, and yet he frat­er­nized with the lit­tle chil­dren. He was gen­tle and unas­sum­ing in his per­sonal life, and yet he was the per­fected man of a uni­verse. His as­so­ciates called him Mas­ter un­bid­den.

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.”

100:7.19[Pre­sented by a Mel­chiz­e­dek of Neb­a­don.]

• prefusion Thought Adjusters, Personal Aids of the Infinite Spirit, Transcendental Recorders, Inspired Trinity Spirits, Gravity Messengers, and Solitary Messengers have no discoverable form

23:3.7I am at a loss to ex­plain to Uran­tia mor­tals how the Soli­tary Mes­sen­gers can be with­out form and yet pos­sess real and def­i­nite per­son­al­i­ties. Al­though they are with­out that form which would nat­u­rally be as­so­ci­ated with per­son­al­ity, they do pos­sess a spirit pres­ence which is dis­cern­i­ble by all higher types of spirit be­ings. The Soli­tary Mes­sen­gers are the only class of be­ings who seem to be pos­sessed of well-nigh all the ad­van­tages of a form­less spirit cou­pled with all the pre­rog­a­tives of a full-fledged per­son­al­ity. They are true per­sons, yet en­dowed with nearly all of the at­tri­butes of im­per­sonal spirit man­i­fes­ta­tion.

• survivor’s initial morontia form sponsored by guardian seraphim and Morontia Power Supervisors

30:4.15The phys­i­cal body of mor­tal flesh is not a part of the re­assem­bly of the sleep­ing sur­vivor; the phys­i­cal body has re­turned to dust. The ser­a­phim of as­sign­ment spon­sors the new body, the mor­ontia form, as the new life ve­hi­cle for the im­mor­tal soul and for the in­dwelling of the re­turned Ad­juster. The Ad­juster is the cus­to­dian of the spirit tran­script of the mind of the sleep­ing sur­vivor. The as­signed ser­a­phim is the keeper of the sur­viv­ing iden­tity—the im­mor­tal soul—as far as it has evolved. And when these two, the Ad­juster and the ser­a­phim, re­unite their per­son­al­ity trusts, the new in­di­vid­ual con­sti­tutes the res­ur­rec­tion of the old per­son­al­ity, the sur­vival of the evolv­ing mor­ontia iden­tity of the soul. Such a re­as­so­ci­a­tion of soul and Ad­juster is quite prop­erly called a res­ur­rec­tion, a re­assem­bly of per­son­al­ity fac­tors; but even this does not en­tirely ex­plain the reap­pear­ance of the sur­viv­ing per­son­al­ity. Though you will prob­a­bly never un­der­stand the fact of such an in­ex­pli­ca­ble trans­ac­tion, you will some­time ex­pe­ri­en­tially know the truth of it if you do not re­ject the plan of mor­tal sur­vival.

• spirit forms as real and discernible as morontia bodies

30:4.20Mor­tals ac­quire real spirit iden­tity just be­fore they leave the lo­cal uni­verse head­quar­ters for the re­ceiv­ing worlds of the mi­nor sec­tors of the super­uni­verse. Pass­ing from the fi­nal mor­ontia stage to the first or low­est spirit sta­tus is but a slight tran­si­tion. The mind, per­son­al­ity, and char­ac­ter are un­changed by such an ad­vance; only does the form un­dergo mod­i­fi­ca­tion. But the spirit form is just as real as the mor­ontia body, and it is equally dis­cern­i­ble.

• nearly all beings possessed of
• prefusion Thought Adjusters, Personal Aids of the Infinite Spirit, Transcendental Recorders, Inspired Trinity Spirits, Gravity Messengers, and Solitary Messengers have no discoverable form
• spirit forms as real and discernible as morontia bodies

42:12.10Even spirit be­ings have form, and these spirit forms (pat­terns) are real. Even the high­est type of spirit per­son­al­i­ties have forms—per­son­al­ity pres­ences in ev­ery sense anal­o­gous to Uran­tia mor­tal bod­ies. Nearly all be­ings en­coun­tered in the seven super­uni­verses are pos­sessed of forms. But there are a few ex­cep­tions to this gen­eral rule: Thought Ad­justers ap­pear to be with­out form un­til af­ter fu­sion with the sur­viv­ing souls of their mor­tal as­so­ciates. Soli­tary Mes­sen­gers, In­spired Trin­ity Spir­its, Per­sonal Aids of the In­fi­nite Spirit, Grav­ity Mes­sen­gers, Tran­scen­den­tal Re­cord­ers, and cer­tain oth­ers are also with­out dis­cov­er­able form. But these are typ­i­cal of the ex­cep­tional few; the great ma­jor­ity have bona fide per­son­al­ity forms, forms which are in­di­vid­u­ally char­ac­ter­is­tic, and which are rec­og­niz­able and per­son­ally dis­tin­guish­able.

• material forms reflect personalities to limited degree
• spirit forms approximate complete identification with inner person
• survivor’s initial morontia form sponsored by guardian seraphim and Morontia Power Supervisors

42:12.11The li­ai­son of the cos­mic mind and the min­istry of the ad­ju­tant mind-spir­its evolve a suit­able phys­i­cal taber­na­cle for the evolv­ing hu­man be­ing. Like­wise does the mor­ontia mind in­di­vid­u­al­ize the mor­ontia form for all mor­tal sur­vivors. As the mor­tal body is per­sonal and char­ac­ter­is­tic for ev­ery hu­man be­ing, so will the mor­ontia form be highly in­di­vid­ual and ad­e­quately char­ac­ter­is­tic of the cre­ative mind which dom­i­nates it. No two mor­ontia forms are any more alike than any two hu­man bod­ies. The Mor­ontia Power Super­vi­sors spon­sor, and the at­tend­ing ser­a­phim pro­vide, the un­dif­fer­en­ti­ated mor­ontia ma­te­rial where­with the mor­ontia life can be­gin to work. And af­ter the mor­ontia life it will be found that spirit forms are equally di­verse, per­sonal, and char­ac­ter­is­tic of their re­spec­tive spirit-mind in­dwellers.

• physical repercussion of spirit-mind

42:12.14The spirit is the cre­ative re­al­ity; the phys­i­cal coun­ter­part is the time-space re­flec­tion of the spirit re­al­ity, the phys­i­cal reper­cus­sion of the cre­ative ac­tion of spirit-mind.

• higher forms pass freely through ordinary matter

44:0.15All these ac­tiv­i­ties of the mor­ontia and spirit worlds are real. To spirit be­ings the spirit world is a re­al­ity. To us the ma­te­rial world is the more un­real. The higher forms of spir­its freely pass through or­di­nary mat­ter. High spir­its are re­ac­tive to noth­ing ma­te­rial ex­cept­ing cer­tain of the ba­sic en­er­gies. To ma­te­rial be­ings the spirit world is more or less un­real; to spirit be­ings the ma­te­rial world is al­most en­tirely un­real, be­ing merely a shadow of the sub­stance of spirit re­al­i­ties.

• material forms reflect personalities to limited degree
• morontial forms vary directly with nature of inner person
• spirit forms approximate complete identification with inner person

112:6.3To a cer­tain ex­tent, the ap­pear­ance of the ma­te­rial body-form is re­spon­sive to the char­ac­ter of the per­son­al­ity iden­tity; the phys­i­cal body does, to a lim­ited de­gree, re­flect some­thing of the in­her­ent na­ture of the per­son­al­ity. Still more so does the mor­ontia form. In the phys­i­cal life, mor­tals may be out­wardly beau­ti­ful though in­wardly unlovely; in the mor­ontia life, and in­creas­ingly on its higher lev­els, the per­son­al­ity form will vary di­rectly in ac­cor­dance with the na­ture of the in­ner per­son. On the spir­i­tual level, out­ward form and in­ner na­ture be­gin to ap­prox­i­mate com­plete iden­ti­fi­ca­tion, which grows more and more per­fect on higher and higher spirit lev­els.

• morontial forms vary directly with nature of inner person

112:6.6There are no in­flu­ences in the lo­cal uni­verse ca­reer com­pa­ra­ble to the seven ad­ju­tant mind-spir­its of hu­man ex­is­tence. The mor­ontia mind must evolve by di­rect con­tact with cos­mic mind, as this cos­mic mind has been mod­i­fied and trans­lated by the cre­ative source of lo­cal uni­verse in­tel­lect—the Di­vine Min­is­ter.

• ascender-fused Adjuster self-creates

118:9.3The life mech­a­nism of the mor­tal per­son­al­ity, the hu­man body, is the prod­uct of super­mor­tal cre­ative de­sign; there­fore it can never be per­fectly con­trolled by man him­self. Only when as­cend­ing man, in li­ai­son with the fused Ad­juster, self-cre­ates the mech­a­nism for per­son­al­ity ex­pres­sion, will he achieve per­fected con­trol thereof.

18:1.4I can re­veal very lit­tle about the work of these high per­son­al­i­ties on the seven sa­cred worlds of the Fa­ther, for they are truly the Se­crets of Su­prem­acy. There are no ar­bi­trary se­crets as­so­ci­ated with the ap­proach to the Uni­ver­sal Fa­ther, the Eter­nal Son, or the In­fi­nite Spirit. The De­i­ties are an open book to all who at­tain di­vine per­fec­tion, but all the Se­crets of Su­prem­acy can never be fully at­tained. Al­ways will we be un­able fully to pen­e­trate the realms con­tain­ing the per­son­al­ity se­crets of De­ity as­so­ci­a­tion with the sev­en­fold group­ing of cre­ated be­ings.

18:1.5Since the work of these su­preme di­rec­tors has to do with the in­ti­mate and per­sonal con­tact of the De­i­ties with these seven ba­sic group­ings of uni­verse be­ings when domi­ciled on these seven spe­cial worlds or while func­tion­ing through­out the grand uni­verse, it is fit­ting that these very per­sonal re­la­tions and ex­traor­di­nary con­tacts should be held sa­credly se­cret. The Par­a­dise Cre­ators re­spect the pri­vacy and sanc­tity of per­son­al­ity even in their lowly crea­tures. And this is true both of in­di­vid­u­als and of the var­i­ous sep­a­rate or­ders of per­son­al­i­ties.

18:1.6To be­ings of even high uni­verse at­tain­ment these se­cret worlds ever re­main a test of loy­alty. It is given us fully and per­son­ally to know the eter­nal Gods, freely to know their char­ac­ters of di­vin­ity and per­fec­tion, but it is not granted us fully to pen­e­trate all of the per­sonal re­la­tions of the Par­a­dise Rulers with all of their crea­ture be­ings.

30:1.1Liv­ing be­ings are clas­si­fied on Par­a­dise in ac­cor­dance with in­her­ent and at­tained re­la­tion­ship to the Par­a­dise De­i­ties. Dur­ing the grand gath­er­ings of the cen­tral and super­uni­verses those pres­ent are of­ten grouped in ac­cor­dance with ori­gin: those of tri­une ori­gin, or of Trin­ity at­tain­ment; those of dual ori­gin; and those of sin­gle ori­gin. It is dif­fi­cult to in­ter­pret the Par­a­dise clas­si­fi­ca­tion of liv­ing be­ings to the mor­tal mind, but we are au­tho­rized to pre­sent the fol­low­ing:

30:1.2I. TRI­UNE-ORI­GIN BE­INGS. Be­ings cre­ated by all three Par­a­dise De­i­ties, ei­ther as such or as the Trin­ity, to­gether with the Trin­i­tized Corps, which des­ig­na­tion refers to all groups of trin­i­tized be­ings, re­vealed and un­re­vealed.

30:1.3A. The Su­preme Spir­its.

30:1.41. The Seven Mas­ter Spir­its.

30:1.52. The Seven Su­preme Ex­ec­u­tives.

30:1.63. The Seven Or­ders of Re­flec­tive Spir­its.

30:1.7B. The Sta­tion­ary Sons of the Trin­ity.

30:1.81. Trin­i­tized Se­crets of Su­prem­acy.

30:1.92. Eter­nals of Days.

30:1.103. An­cients of Days.

30:1.114. Per­fec­tions of Days.

30:1.125. Re­cents of Days.

30:1.136. Unions of Days.

30:1.147. Faith­fuls of Days.

30:1.158. Per­fec­tors of Wis­dom.

30:1.169. Di­vine Coun­selors.

30:1.1710. Uni­ver­sal Cen­sors.

30:1.18C. Trin­ity-ori­gin and Trin­i­tized Be­ings.

30:1.191. Trin­ity Teacher Sons.

30:1.202. In­spired Trin­ity Spir­its.

30:1.213. Ha­vona Na­tives.

30:1.224. Par­a­dise Cit­i­zens.

30:1.235. Un­re­vealed Trin­ity-ori­gin Be­ings.

30:1.246. Un­re­vealed De­ity-trin­i­tized Be­ings.

30:1.257. Trin­i­tized Sons of At­tain­ment.

30:1.268. Trin­i­tized Sons of Se­lec­tion.

30:1.279. Trin­i­tized Sons of Per­fec­tion.

30:1.2810. Crea­ture-trin­i­tized Sons.

30:1.29II. DUAL-ORI­GIN BE­INGS. Those of ori­gin in any two of the Par­a­dise De­i­ties or oth­er­wise cre­ated by any two be­ings of di­rect or in­di­rect de­scent from the Par­a­dise De­i­ties.

30:1.30A. The De­scend­ing Or­ders.

30:1.311. Cre­ator Sons.

30:1.322. Mag­is­te­rial Sons.

30:1.333. Bright and Morn­ing Stars.

30:1.344. Fa­ther Mel­chiz­e­deks.

30:1.355. The Mel­chiz­e­deks.

30:1.366. The Voron­dadeks.

30:1.377. The La­non­an­deks.

30:1.388. Bril­liant Evening Stars.

30:1.399. The Arch­an­gels.

30:1.4010. Life Car­ri­ers.

30:1.4111. Un­re­vealed Uni­verse Aids.

30:1.4212. Un­re­vealed Sons of God.

30:1.43B. The Sta­tion­ary Or­ders.

30:1.441. Aban­don­ters.

30:1.452. Susa­tia.

30:1.463. Uni­v­i­ta­tia.

30:1.474. Spironga.

30:1.485. Un­re­vealed Dual-ori­gin Be­ings.

30:1.49C. The As­cend­ing Or­ders.

30:1.501. Ad­juster-fused Mor­tals.

30:1.512. Son-fused Mor­tals.

30:1.523. Spirit-fused Mor­tals.

30:1.534. Trans­lated Mid­way­ers.

30:1.545. Un­re­vealed As­cend­ers.

30:1.55III. SIN­GLE-ORI­GIN BE­INGS. Those of ori­gin in any one of the Par­a­dise De­i­ties or oth­er­wise cre­ated by any one be­ing of di­rect or in­di­rect de­scent from the Par­a­dise De­i­ties.

30:1.56A. The Su­preme Spir­its.

30:1.571. Grav­ity Mes­sen­gers.

30:1.582. The Seven Spir­its of the Ha­vona Cir­cuits.

30:1.593. The Twelve­fold Ad­ju­tants of the Ha­vona Cir­cuits.

30:1.604. The Re­flec­tive Im­age Aids.

30:1.615. Uni­verse Mother Spir­its.

30:1.626. The Sev­en­fold Ad­ju­tant Mind-Spir­its.

30:1.637. Un­re­vealed De­ity-ori­gin Be­ings.

30:1.64B. The As­cend­ing Or­ders.

30:1.651. Per­son­al­ized Ad­justers.

30:1.662. As­cend­ing Ma­te­rial Sons.

30:1.673. Evo­lu­tion­ary Ser­a­phim.

30:1.684. Evo­lu­tion­ary Cheru­bim.

30:1.695. Un­re­vealed As­cend­ers.

30:1.70C. The Fam­ily of the In­fi­nite Spirit.

30:1.711. Soli­tary Mes­sen­gers.

30:1.722. Uni­verse Cir­cuit Super­vi­sors.

30:1.733. Cen­sus Di­rec­tors.

30:1.744. Per­sonal Aids of the In­fi­nite Spirit.

30:1.755. As­so­ciate In­spec­tors.

30:1.766. As­signed Sen­tinels.

30:1.777. Grad­u­ate Guides.

30:1.788. Ha­vona Servi­tals.

30:1.799. Uni­ver­sal Con­cil­ia­tors.

30:1.8010. Mor­ontia Com­pan­ions.

30:1.8111. Super­na­phim.

30:1.8212. Se­con­a­phim.

30:1.8313. Ter­tiaphim.

30:1.8414. Om­niaphim.

30:1.8515. Ser­a­phim.

30:1.8616. Cheru­bim and Sa­no­bim.

30:1.8717. Un­re­vealed Spirit-ori­gin Be­ings.

30:1.8818. The Seven Su­preme Power Di­rec­tors.

30:1.8919. The Su­preme Power Cen­ters.

30:1.9020. The Mas­ter Phys­i­cal Con­trol­lers.

30:1.9121. The Mor­ontia Power Super­vi­sors.

30:1.92IV. EVEN­TU­ATED TRAN­SCEN­DEN­TAL BE­INGS. There is to be found on Par­a­dise a vast host of tran­scen­den­tal be­ings whose ori­gin is not or­di­nar­ily dis­closed to the uni­verses of time and space un­til they are set­tled in light and life. These Tran­scen­den­talers are nei­ther cre­ators nor crea­tures; they are the even­tu­ated chil­dren of di­vin­ity, ul­ti­macy, and eter­nity. These “even­tu­a­tors” are nei­ther fi­nite nor in­fi­nite—they are ab­so­nite; and ab­sonity is nei­ther in­fin­ity nor ab­so­lute­ness.

30:1.93These un­cre­ated non­cre­ators are ever loyal to the Par­a­dise Trin­ity and obe­di­ent to the Ul­ti­mate. They are ex­is­tent on four ul­ti­mate lev­els of per­son­al­ity ac­tiv­ity and are func­tional on the seven lev­els of the ab­so­nite in twelve grand di­vi­sions con­sist­ing of one thou­sand ma­jor work­ing groups of seven classes each. These even­tu­ated be­ings in­clude the fol­low­ing or­ders:

30:1.941. The Ar­chi­tects of the Mas­ter Uni­verse.

30:1.952. Tran­scen­den­tal Re­cord­ers.

30:1.963. Other Tran­scen­den­talers.

30:1.974. Pri­mary Even­tu­ated Mas­ter Force Or­ga­niz­ers.

30:1.985. As­so­ciate Tran­scen­den­tal Mas­ter Force Or­ga­niz­ers.

30:1.99God, as a super­per­son, even­tu­ates; God, as a per­son, cre­ates; God, as a preper­son, frag­ments; and such an Ad­juster frag­ment of him­self evolves the spirit soul upon the ma­te­rial and mor­tal mind in ac­cor­dance with the free­will choos­ing of the per­son­al­ity which has been be­stowed upon such a mor­tal crea­ture by the pa­ren­tal act of God as a Fa­ther.

30:1.100V. FRAG­MENTED EN­TI­TIES OF DE­ITY. This or­der of liv­ing ex­is­tence, orig­i­nat­ing in the Uni­ver­sal Fa­ther, is best typ­i­fied by the Thought Ad­justers, though these en­ti­ties are by no means the only frag­men­ta­tions of the preper­sonal re­al­ity of the First Source and Cen­ter. The func­tions of the other-than-Ad­juster frag­ments are man­i­fold and lit­tle known. Fu­sion with an Ad­juster or other such frag­ment con­sti­tutes the crea­ture a Fa­ther-fused be­ing.

30:1.101The frag­men­ta­tions of the pre­mind spirit of the Third Source and Cen­ter, though hardly com­pa­ra­ble to the Fa­ther frag­ments, should be here re­corded. Such en­ti­ties dif­fer very greatly from Ad­justers; they do not as such dwell on Spir­it­ing­ton, nor do they as such tra­verse the mind-grav­ity cir­cuits; nei­ther do they in­dwell mor­tal crea­tures dur­ing the life in the flesh. They are not preper­sonal in the sense that the Ad­justers are, but such frag­ments of pre­mind spirit are be­stowed upon cer­tain of the sur­viv­ing mor­tals, and fu­sion there­with con­sti­tutes them Spirit-fused mor­tals in con­tradis­tinc­tion to Ad­juster-fused mor­tals.

30:1.102Still more dif­fi­cult of de­scrip­tion is the in­di­vid­u­al­ized spirit of a Cre­ator Son, union with which con­sti­tutes the crea­ture a Son-fused mor­tal. And there are still other frag­men­ta­tions of De­ity.

30:1.103VI. SUPER­PER­SONAL BE­INGS. There is a vast host of other-than-per­sonal be­ings of di­vine ori­gin and of man­i­fold ser­vice in the uni­verse of uni­verses. Cer­tain of these be­ings are res­i­dent on the Par­a­dise worlds of the Son; oth­ers, like the super­per­sonal rep­re­sen­ta­tives of the Eter­nal Son, are en­coun­tered else­where. They are for the most part un­men­tioned in these nar­ra­tives, and it would be quite fu­tile to at­tempt their de­scrip­tion to per­sonal crea­tures.

30:1.104VII. UN­CLAS­SI­FIED AND UN­RE­VEALED OR­DERS. Dur­ing the pres­ent uni­verse age it would not be pos­si­ble to place all be­ings, per­sonal or oth­er­wise, within clas­si­fi­ca­tions per­tain­ing to the pres­ent uni­verse age; nor have all such cat­e­gories been re­vealed in these nar­ra­tives; hence nu­mer­ous or­ders have been omit­ted from these lists. Con­sider the fol­low­ing:

30:1.105The Con­sum­ma­tor of Uni­verse Des­tiny.

30:1.106The Qual­i­fied Vicegerents of the Ul­ti­mate.

30:1.107The Un­qual­i­fied Super­vi­sors of the Su­preme.

30:1.108The Un­re­vealed Cre­ative Agen­cies of the An­cients of Days.

30:1.109Maj­es­ton of Par­a­dise.

30:1.110The Un­named Re­flec­ti­va­tor Li­aisons of Maj­es­ton.

30:1.111The Mid­sonite Or­ders of the Lo­cal Uni­verses.

30:1.112No es­pe­cial sig­nif­i­cance need at­tach to the list­ing of these or­ders to­gether ex­cept that none of them ap­pear in the Par­a­dise clas­si­fi­ca­tion as re­vealed herein. These are the un­clas­si­fied few; you have yet to learn of the un­re­vealed many.

30:1.114These pa­pers do not—can­not—even be­gin to ex­haust the story of the liv­ing crea­tures, cre­ators, even­tu­a­tors, and still-oth­er­wise-ex­is­tent be­ings who live and wor­ship and serve in the swarm­ing uni­verses of time and in the cen­tral uni­verse of eter­nity. You mor­tals are per­sons; hence we can de­scribe be­ings who are per­son­al­ized, but how could an ab­soni­tized be­ing ever be ex­plained to you?

30:2.1The di­vine fam­ily of liv­ing be­ings is reg­is­tered on Uversa in seven grand di­vi­sions:

30:2.21. The Par­a­dise De­i­ties.

30:2.32. The Su­preme Spir­its.

30:2.43. The Trin­ity-ori­gin Be­ings.

30:2.54. The Sons of God.

30:2.65. Per­son­al­i­ties of the In­fi­nite Spirit.

30:2.76. The Uni­verse Power Di­rec­tors.

30:2.87. The Corps of Per­ma­nent Cit­i­zen­ship.

30:2.9These groups of will crea­tures are di­vided into nu­mer­ous classes and mi­nor sub­di­vi­sions. The pre­sen­ta­tion of this clas­si­fi­ca­tion of the per­son­al­i­ties of the grand uni­verse is how­ever chiefly con­cerned in set­ting forth those or­ders of in­tel­li­gent be­ings who have been re­vealed in these nar­ra­tives, most of whom will be en­coun­tered in the as­cen­dant ex­pe­ri­ence of the mor­tals of time on their pro­gres­sive climb to Par­a­dise. The fol­low­ing list­ings make no men­tion of vast or­ders of uni­verse be­ings who carry for­ward their work apart from the mor­tal as­cen­sion scheme.

30:2.10I. THE PAR­A­DISE DE­I­TIES.

30:2.111. The Uni­ver­sal Fa­ther.

30:2.122. The Eter­nal Son.

30:2.133. The In­fi­nite Spirit.

30:2.14II. THE SU­PREME SPIR­ITS.

30:2.151. The Seven Mas­ter Spir­its.

30:2.162. The Seven Su­preme Ex­ec­u­tives.

30:2.173. The Seven Groups of Re­flec­tive Spir­its.

30:2.184. The Re­flec­tive Im­age Aids.

30:2.195. The Seven Spir­its of the Cir­cuits.

30:2.206. Lo­cal Uni­verse Cre­ative Spir­its.

30:2.217. Ad­ju­tant Mind-Spir­its.

30:2.22III. THE TRIN­ITY-ORI­GIN BE­INGS.

30:2.231. Trin­i­tized Se­crets of Su­prem­acy.

30:2.242. Eter­nals of Days.

30:2.253. An­cients of Days.

30:2.264. Per­fec­tions of Days.

30:2.275. Re­cents of Days.

30:2.286. Unions of Days.

30:2.297. Faith­fuls of Days.

30:2.308. Trin­ity Teacher Sons.

30:2.319. Per­fec­tors of Wis­dom.

30:2.3210. Di­vine Coun­selors.

30:2.3311. Uni­ver­sal Cen­sors.

30:2.3412. In­spired Trin­ity Spir­its.

30:2.3513. Ha­vona Na­tives.

30:2.3614. Par­a­dise Cit­i­zens.

30:2.37IV. THE SONS OF GOD.

30:2.38A. De­scend­ing Sons.

30:2.391. Cre­ator Sons—Mi­cha­els.

30:2.402. Mag­is­te­rial Sons—Avo­nals.

30:2.413. Trin­ity Teacher Sons—Day­nals.

30:2.424. Mel­chiz­e­dek Sons.

30:2.435. Vo­ron­da­dek Sons.

30:2.446. La­non­an­dek Sons.

30:2.457. Life Car­rier Sons.

30:2.46B. As­cend­ing Sons.

30:2.471. Fa­ther-fused Mor­tals.

30:2.482. Son-fused Mor­tals.

30:2.493. Spirit-fused Mor­tals.

30:2.504. Evo­lu­tion­ary Ser­a­phim.

30:2.515. As­cend­ing Ma­te­rial Sons.

30:2.526. Trans­lated Mid­way­ers.

30:2.537. Per­son­al­ized Ad­justers.

30:2.54C. Trin­i­tized Sons.

30:2.551. Mighty Mes­sen­gers.

30:2.562. Those High in Au­thor­ity.

30:2.573. Those with­out Name and Num­ber.

30:2.584. Trin­i­tized Cus­to­di­ans.

30:2.595. Trin­i­tized Am­bas­sadors.

30:2.606. Ce­les­tial Guard­i­ans.

30:2.617. High Son As­sis­tants.

30:2.628. As­cender-trin­i­tized Sons.

30:2.639. Par­a­dise-Ha­vona-trin­i­tized Sons.

30:2.6410. Trin­i­tized Sons of Des­tiny.

30:2.65V. PER­SON­AL­I­TIES OF THE IN­FI­NITE SPIRIT.

30:2.66A. Higher Per­son­al­i­ties of the In­fi­nite Spirit.

30:2.671. Soli­tary Mes­sen­gers.

30:2.682. Uni­verse Cir­cuit Super­vi­sors.

30:2.693. Cen­sus Di­rec­tors.

30:2.704. Per­sonal Aids of the In­fi­nite Spirit.

30:2.715. As­so­ciate In­spec­tors.

30:2.726. As­signed Sen­tinels.

30:2.737. Grad­u­ate Guides.

30:2.74B. The Mes­sen­ger Hosts of Space.

30:2.751. Ha­vona Servi­tals.

30:2.762. Uni­ver­sal Con­cil­ia­tors.

30:2.773. Tech­ni­cal Ad­vis­ers.

30:2.784. Cus­to­di­ans of Rec­ords on Par­a­dise.

30:2.795. Ce­les­tial Re­cord­ers.

30:2.806. Mor­ontia Com­pan­ions.

30:2.817. Par­a­dise Com­pan­ions.

30:2.82C. The Min­is­ter­ing Spir­its.

30:2.831. Super­na­phim.

30:2.842. Se­con­a­phim.

30:2.853. Ter­tiaphim.

30:2.864. Om­niaphim.

30:2.875. Ser­a­phim.

30:2.886. Cheru­bim and Sa­no­bim.

30:2.897. Mid­way­ers.

30:2.90VI. THE UNI­VERSE POWER DI­REC­TORS.

30:2.91A. The Seven Su­preme Power Di­rec­tors.

30:2.92B. Su­preme Power Cen­ters.

30:2.931. Su­preme Cen­ter Super­vi­sors.

30:2.942. Ha­vona Cen­ters.

30:2.953. Super­uni­verse Cen­ters.

30:2.964. Lo­cal Uni­verse Cen­ters.

30:2.975. Con­stel­la­tion Cen­ters.

30:2.986. Sys­tem Cen­ters.

30:2.997. Un­clas­si­fied Cen­ters.

30:2.100C. Mas­ter Phys­i­cal Con­trol­lers.

30:2.1011. As­so­ciate Power Di­rec­tors.

30:2.1022. Me­chan­i­cal Con­trol­lers.

30:2.1033. En­ergy Trans­form­ers.

30:2.1044. En­ergy Trans­mit­ters.

30:2.1055. Pri­mary As­so­ci­a­tors.

30:2.1066. Sec­ondary Dis­so­ci­a­tors.

30:2.1077. Fran­dalanks and Chro­nol­deks.

30:2.108D. Mor­ontia Power Super­vi­sors.

30:2.1091. Cir­cuit Reg­u­la­tors.

30:2.1102. Sys­tem Co-or­di­na­tors.

30:2.1113. Plan­e­tary Cus­to­di­ans.

30:2.1124. Com­bined Con­trol­lers.

30:2.1135. Li­ai­son Sta­bi­liz­ers.

30:2.1146. Se­lec­tive As­sorters.

30:2.1157. As­so­ciate Reg­is­trars.

30:2.116VII. THE CORPS OF PER­MA­NENT CIT­I­ZEN­SHIP.

30:2.1171. The Plan­e­tary Mid­way­ers.

30:2.1182. The Adamic Sons of the Sys­tems.

30:2.1193. The Con­stel­la­tion Uni­v­i­ta­tia.

30:2.1204. The Lo­cal Uni­verse Susa­tia.

30:2.1215. Spirit-fused Mor­tals of the Lo­cal Uni­verses.

30:2.1226. The Super­uni­verse Aban­don­ters.

30:2.1237. Son-fused Mor­tals of the Super­uni­verses.

30:2.1248. The Ha­vona Na­tives.

30:2.1259. Na­tives of the Par­a­dise Spheres of the Spirit.

30:2.12610. Na­tives of the Fa­ther’s Par­a­dise Spheres.

30:2.12711. The Cre­ated Cit­i­zens of Par­a­dise.

30:2.12812. Ad­juster-fused Mor­tal Cit­i­zens of Par­a­dise.

30:2.129This is the work­ing clas­si­fi­ca­tion of the per­son­al­i­ties of the uni­verses as they are of rec­ord on the head­quar­ters world of Uversa.

30:2.130COM­POS­ITE PER­SON­AL­ITY GROUPS. There are on Uversa the rec­ords of nu­mer­ous ad­di­tional groups of in­tel­li­gent be­ings, be­ings that are also closely re­lated to the or­ga­ni­za­tion and ad­min­is­tra­tion of the grand uni­verse. Among such or­ders are the fol­low­ing three com­pos­ite per­son­al­ity groups:

30:2.131A. The Par­a­dise Corps of the Fi­nal­ity.

30:2.1321. The Corps of Mor­tal Fi­nal­i­ters.

30:2.1332. The Corps of Par­a­dise Fi­nal­i­ters.

30:2.1343. The Corps of Trin­i­tized Fi­nal­i­ters.

30:2.1354. The Corps of Con­joint Trin­i­tized Fi­nal­i­ters.

30:2.1365. The Corps of Ha­vona Fi­nal­i­ters.

30:2.1376. The Corps of Tran­scen­den­tal Fi­nal­i­ters.

30:2.1387. The Corps of Un­re­vealed Sons of Des­tiny.

30:2.139The Mor­tal Corps of the Fi­nal­ity is dealt with in the next and fi­nal pa­per of this se­ries.

30:2.140B. The Uni­verse Aids.

30:2.1411. Bright and Morn­ing Stars.

30:2.1422. Bril­liant Evening Stars.

30:2.1433. Arch­an­gels.

30:2.1444. Most High As­sis­tants.

30:2.1455. High Com­mis­sion­ers.

30:2.1466. Ce­les­tial Over­seers.

30:2.1477. Man­sion World Teach­ers.

30:2.148On all head­quar­ters worlds of both lo­cal and super­uni­verses, pro­vi­sion is made for these be­ings who are en­gaged in spe­cific mis­sions for the Cre­ator Sons, the lo­cal uni­verse rulers. We wel­come these Uni­verse Aids on Uversa, but we have no ju­ris­dic­tion over them. Such emis­saries pros­e­cute their work and carry on their ob­ser­va­tions un­der au­thor­ity of the Cre­ator Sons. Their ac­tiv­i­ties are more fully de­scribed in the nar­ra­tive of your lo­cal uni­verse.

30:2.149C. The Seven Cour­tesy Colonies.

30:2.1501. Star Stu­dents.

30:2.1512. Ce­les­tial Ar­ti­sans.

30:2.1523. Re­ver­sion Di­rec­tors.

30:2.1534. Ex­ten­sion-school In­struc­tors.

30:2.1545. The Var­i­ous Re­serve Corps.

30:2.1556. Stu­dent Vis­i­tors.

30:2.1567. As­cend­ing Pil­grims.

30:2.157These seven groups of be­ings will be found thus or­ga­nized and gov­erned on all head­quar­ters worlds from the lo­cal sys­tems up to the cap­i­tals of the super­uni­verses, par­tic­u­larly the lat­ter. The cap­i­tals of the seven super­uni­verses are the meet­ing places for al­most all classes and or­ders of in­tel­li­gent be­ings. With the ex­cep­tion of nu­mer­ous groups of Par­a­dise-Havon­ers, here the will crea­tures of ev­ery phase of ex­is­tence may be ob­served and stud­ied.

112:2.8All mor­tal con­cepts of re­al­ity are based on the as­sump­tion of the ac­tu­al­ity of hu­man per­son­al­ity; all con­cepts of super­hu­man re­al­i­ties are based on the ex­pe­ri­ence of the hu­man per­son­al­ity with and in the cos­mic re­al­i­ties of cer­tain as­so­ci­ated spir­i­tual en­ti­ties and di­vine per­son­al­i­ties. Ev­ery­thing non­spir­i­tual in hu­man ex­pe­ri­ence, ex­cept­ing per­son­al­ity, is a means to an end. Ev­ery true re­la­tion­ship of mor­tal man with other per­sons—hu­man or di­vine—is an end in it­self. And such fel­low­ship with the per­son­al­ity of De­ity is the eter­nal goal of uni­verse as­cen­sion.

112:5.22The Thought Ad­juster will re­call and re­hearse for you only those mem­o­ries and ex­pe­ri­ences which are a part of, and es­sen­tial to, your uni­verse ca­reer. If the Ad­juster has been a part­ner in the evo­lu­tion of aught in the hu­man mind, then will these worth-while ex­pe­ri­ences sur­vive in the eter­nal con­scious­ness of the Ad­juster. But much of your past life and its mem­o­ries, hav­ing nei­ther spir­i­tual mean­ing nor mor­ontia value, will per­ish with the ma­te­rial brain; much of ma­te­rial ex­pe­ri­ence will pass away as one­time scaf­fold­ing which, hav­ing bridged you over to the mor­ontia level, no longer serves a pur­pose in the uni­verse. But per­son­al­ity and the re­la­tion­ships be­tween per­son­al­i­ties are never scaf­fold­ing; mor­tal mem­ory of per­son­al­ity re­la­tion­ships has cos­mic value and will per­sist. On the man­sion worlds you will know and be known, and more, you will re­mem­ber, and be re­mem­bered by, your one­time as­so­ciates in the short but in­trigu­ing life on Uran­tia.

160:2.2Since an­i­mals can­not com­mu­ni­cate ideas to each other, they can­not de­velop per­son­al­ity. Man de­vel­ops per­son­al­ity be­cause he can thus com­mu­ni­cate with his fel­lows con­cern­ing both ideas and ide­als.

• Father is center and circumference, origin and destiny

0:3.197. The po­ten­tial per­son­al­ity of an evo­lu­tion­ary moral be­ing or of any other moral be­ing is cen­tered in the per­son­al­ity of the Uni­ver­sal Fa­ther.

• bestowed by Father as potentially eternal endowment

5:0.2God has dis­tributed the in­fin­ity of his eter­nal na­ture through­out the ex­is­ten­tial re­al­i­ties of his six ab­so­lute co-or­di­nates, but he may, at any time, make di­rect per­sonal con­tact with any part or phase or kind of cre­ation through the agency of his preper­sonal frag­ments. And the eter­nal God has also re­served to him­self the pre­rog­a­tive of be­stow­ing per­son­al­ity upon the di­vine Cre­ators and the liv­ing crea­tures of the uni­verse of uni­verses, while he has fur­ther re­served the pre­rog­a­tive of main­tain­ing di­rect and pa­ren­tal con­tact with all these per­sonal be­ings through the per­son­al­ity cir­cuit.

• Father is center and circumference, origin and destiny

5:6.1The Uni­ver­sal Fa­ther is the God of per­son­al­i­ties. The do­main of uni­verse per­son­al­ity, from the low­est mor­tal and ma­te­rial crea­ture of per­son­al­ity sta­tus to the high­est per­sons of cre­ator dig­nity and di­vine sta­tus, has its cen­ter and cir­cum­fer­ence in the Uni­ver­sal Fa­ther. God the Fa­ther is the be­stower and the con­ser­va­tor of ev­ery per­son­al­ity. And the Par­a­dise Fa­ther is like­wise the des­tiny of all those fi­nite per­son­al­i­ties who whole­heart­edly choose to do the di­vine will, those who love God and long to be like him.

• exclusively bestowed by Father or his agencies

6:5.3Per­son­al­ity is the ex­clu­sive gift of the Uni­ver­sal Fa­ther. The Eter­nal Son de­rives per­son­al­ity from the Fa­ther, but he does not, with­out the Fa­ther, be­stow per­son­al­ity. The Son gives ori­gin to a vast spirit host, but such deriva­tions are not per­son­al­i­ties. When the Son cre­ates per­son­al­ity, he does so in con­junc­tion with the Fa­ther or with the Con­joint Cre­ator, who may act for the Fa­ther in such re­la­tion­ships. The Eter­nal Son is thus a cocre­ator of per­son­al­i­ties, but he be­stows per­son­al­ity upon no be­ing and of him­self, alone, never cre­ates per­sonal be­ings. This lim­i­ta­tion of ac­tion does not, how­ever, de­prive the Son of the abil­ity to cre­ate any or all types of other-than-per­sonal re­al­ity.

• first appearance in creatures

8:1.6Upon these seeds of po­ten­tial ex­is­tence, dif­fused through­out the cen­tral cre­ation of the Gods, the Fa­ther acts, and crea­ture per­son­al­ity ap­pears. Then does the pres­ence of the Par­a­dise De­i­ties fill all or­ga­nized space and be­gin ef­fec­tively to draw all things and be­ings Par­adis­e­ward.

• exclusively bestowed by Father or his agencies

8:5.2The Fa­ther is in­fi­nite and is there­fore lim­ited only by vo­li­tion. In the be­stowal of Ad­justers and in the en­cir­cuit­ment of per­son­al­ity, the Fa­ther acts alone, but in the con­tact of spirit forces with in­tel­li­gent be­ings, he uti­lizes the spir­its and per­son­al­i­ties of the Eter­nal Son and the In­fi­nite Spirit. He is at will spir­i­tu­ally pres­ent equally with the Son or with the Con­joint Ac­tor; he is pres­ent with the Son and in the Spirit. The Fa­ther is most cer­tainly ev­ery­where pres­ent, and we dis­cern his pres­ence by and through any and all of these di­verse but as­so­ci­ated forces, in­flu­ences, and pres­ences.

• exclusively bestowed by Father or his agencies

9:6.4Self­hood of per­son­al­ity dig­nity, hu­man or di­vine, im­mor­tal or po­ten­tially im­mor­tal, does not how­ever orig­i­nate in ei­ther spirit, mind, or mat­ter; it is the be­stowal of the Uni­ver­sal Fa­ther. Nei­ther is the in­ter­ac­tion of spirit, mind, and ma­te­rial grav­ity a pre­req­ui­site to the ap­pear­ance of per­son­al­ity grav­ity. The Fa­ther’s cir­cuit may em­brace a mind-ma­te­rial be­ing who is un­re­spon­sive to spirit grav­ity, or it may in­clude a mind-spirit be­ing who is un­re­spon­sive to ma­te­rial grav­ity. The op­er­a­tion of per­son­al­ity grav­ity is al­ways a vo­li­tional act of the Uni­ver­sal Fa­ther.

• Third Source personality in beings personal to Infinite Spirit but who are not in Father’s personality circuit

9:8.6The Third Source and Cen­ter is rep­re­sented in the grand uni­verse by a vast ar­ray of min­is­ter­ing spir­its, mes­sen­gers, teach­ers, ad­ju­di­ca­tors, helpers, and ad­vis­ers, to­gether with super­vi­sors of cer­tain cir­cuits of phys­i­cal, mor­ontial, and spir­i­tual na­ture. Not all of these be­ings are per­son­al­i­ties in the strict mean­ing of the term. Per­son­al­ity of the fi­nite-crea­ture va­ri­ety is char­ac­ter­ized by:

9:8.11There are nu­mer­ous types of Third Source per­son­al­i­ties. The In­fi­nite Spirit be­stows Third Source per­son­al­ity upon nu­mer­ous groups who are not in­cluded in the Fa­ther’s per­son­al­ity cir­cuit, such as cer­tain of the power di­rec­tors. Like­wise does the In­fi­nite Spirit treat as per­son­al­i­ties nu­mer­ous groups of be­ings, such as the Cre­ative Spir­its, who are in a class by them­selves in their re­la­tions to en­cir­cuited crea­tures of the Fa­ther.

• exclusively bestowed by Father or his agencies

12:7.6And all this stead­fast­ness of con­duct and uni­for­mity of ac­tion is per­sonal, con­scious, and highly vo­li­tional, for the great God is not a help­less slave to his own per­fec­tion and in­fin­ity. God is not a self-act­ing au­to­matic force; he is not a slav­ish law-bound power. God is nei­ther a math­e­mat­i­cal equa­tion nor a chem­i­cal for­mula. He is a free­will and pri­mal per­son­al­ity. He is the Uni­ver­sal Fa­ther, a be­ing sur­charged with per­son­al­ity and the uni­ver­sal fount of all crea­ture per­son­al­ity.

• exclusively bestowed by Father or his agencies

21:2.63. Per­son­al­ity is de­signed and be­stowed by the Uni­ver­sal Fa­ther.

• exclusively bestowed by Father or his agencies

32:4.5In the mor­tal will crea­tures the Fa­ther is ac­tu­ally pres­ent in the in­dwelling Ad­juster, a frag­ment of his preper­sonal spirit; and the Fa­ther is also the source of the per­son­al­ity of such a mor­tal will crea­ture.

• exclusively bestowed by Father or his agencies

33:2.2Mi­chael elected to or­ga­nize this lo­cal uni­verse, and herein he now reigns su­preme. His per­sonal power is lim­ited by the pre-ex­is­tent grav­ity cir­cuits cen­ter­ing at Par­a­dise and by the reser­va­tion on the part of the An­cients of Days of the super­uni­verse gov­ern­ment of all fi­nal ex­ec­u­tive judg­ments re­gard­ing the ex­tinc­tion of per­son­al­ity. Per­son­al­ity is the sole be­stowal of the Fa­ther, but the Cre­ator Sons, with the ap­proval of the Eter­nal Son, do ini­ti­ate new crea­ture de­signs, and with the work­ing co-op­er­a­tion of their Spirit as­so­ciates they may at­tempt new trans­for­ma­tions of en­ergy-mat­ter.

• bestowed by Father as potentially eternal endowment

40:4.2Per­son­al­ized Ad­justers are be­ings of a unique and un­fath­omable or­der. Orig­i­nally of ex­is­ten­tial preper­sonal sta­tus, they have ex­pe­ri­en­tial­ized by par­tic­i­pa­tion in the lives and ca­reers of the lowly mor­tals of the ma­te­rial worlds. And since the per­son­al­ity be­stowed upon these ex­pe­ri­enced Thought Ad­justers takes ori­gin, and has its well­spring, in the Uni­ver­sal Fa­ther’s per­sonal and con­tin­u­ing min­istry of the be­stowals of ex­pe­ri­en­tial per­son­al­ity upon his crea­ture cre­ation, these Per­son­al­ized Ad­justers are clas­si­fied as as­cend­ing Sons of God, the high­est of all such or­ders of son­ship.

• exclusively bestowed by Father or his agencies

109:7.1We can­not state whether or not non-Ad­juster Fa­ther frag­ments are per­son­al­iz­able, but you have been in­formed that per­son­al­ity is the sov­er­eign free­will be­stowal of the Uni­ver­sal Fa­ther. As far as we know, the Ad­juster type of Fa­ther frag­ment at­tains per­son­al­ity only by the ac­quire­ment of per­sonal at­tri­butes through ser­vice-min­istry to a per­sonal be­ing. These Per­son­al­ized Ad­justers are at home on Di­vin­ing­ton, where they in­struct and di­rect their preper­sonal as­so­ciates.

• exclusively bestowed by Father or his agencies

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.

1:7.1When Je­sus talked about “the liv­ing God,” he re­ferred to a per­sonal De­ity—the Fa­ther in heaven. The con­cept of the per­son­al­ity of De­ity fa­cil­i­tates fel­low­ship; it fa­vors in­tel­li­gent wor­ship; it pro­motes re­fresh­ing trust­ful­ness. In­ter­ac­tions can be had be­tween non­per­sonal things, but not fel­low­ship. The fel­low­ship re­la­tion of fa­ther and son, as be­tween God and man, can­not be en­joyed un­less both are per­sons. Only per­son­al­i­ties can com­mune with each other, al­beit this per­sonal com­mu­nion may be greatly fa­cil­i­tated by the pres­ence of just such an im­per­sonal en­tity as the Thought Ad­juster.

1:7.2Man does not achieve union with God as a drop of wa­ter might find unity with the ocean. Man at­tains di­vine union by pro­gres­sive re­cip­ro­cal spir­i­tual com­mu­nion, by per­son­al­ity in­ter­course with the per­sonal God, by in­creas­ingly at­tain­ing the di­vine na­ture through whole­hearted and in­tel­li­gent con­for­mity to the di­vine will. Such a sub­lime re­la­tion­ship can ex­ist only be­tween per­son­al­i­ties.

1:7.3The con­cept of truth might pos­si­bly be en­ter­tained apart from per­son­al­ity, the con­cept of beauty may ex­ist with­out per­son­al­ity, but the con­cept of di­vine good­ness is un­der­stand­able only in re­la­tion to per­son­al­ity. Only a per­son can love and be loved. Even beauty and truth would be di­vorced from sur­vival hope if they were not at­tri­butes of a per­sonal God, a lov­ing Fa­ther.

1:7.4We can­not fully un­der­stand how God can be pri­mal, change­less, all-pow­er­ful, and per­fect, and at the same time be sur­rounded by an ever-chang­ing and ap­par­ently law-lim­ited uni­verse, an evolv­ing uni­verse of rel­a­tive im­per­fec­tions. But we can know such a truth in our own per­sonal ex­pe­ri­ence since we all main­tain iden­tity of per­son­al­ity and unity of will in spite of the con­stant chang­ing of both our­selves and our en­vi­ron­ment.

1:7.5Ul­ti­mate uni­verse re­al­ity can­not be grasped by math­e­mat­ics, logic, or phi­los­o­phy, only by per­sonal ex­pe­ri­ence in pro­gres­sive con­for­mity to the di­vine will of a per­sonal God. Nei­ther sci­ence, phi­los­o­phy, nor the­ol­ogy can val­i­date the per­son­al­ity of God. Only the per­sonal ex­pe­ri­ence of the faith sons of the heav­enly Fa­ther can ef­fect the ac­tual spir­i­tual re­al­iza­tion of the per­son­al­ity of God.

1:7.7This con­cept of in­di­vis­i­bil­ity in as­so­ci­a­tion with the con­cept of unity im­plies tran­scen­dence of both time and space by the Ul­ti­macy of De­ity; there­fore nei­ther space nor time can be ab­so­lute or in­fi­nite. The First Source and Cen­ter is that in­fin­ity who un­qual­i­fiedly tran­scends all mind, all mat­ter, and all spirit.

1:7.8The fact of the Par­a­dise Trin­ity in no man­ner vi­o­lates the truth of the di­vine unity. The three per­son­al­i­ties of Par­a­dise De­ity are, in all uni­verse re­al­ity re­ac­tions and in all crea­ture re­la­tions, as one. Nei­ther does the ex­is­tence of these three eter­nal per­sons vi­o­late the truth of the in­di­vis­i­bil­ity of De­ity. I am fully aware that I have at my com­mand no lan­guage ad­e­quate to make clear to the mor­tal mind how these uni­verse prob­lems ap­pear to us. But you should not be­come dis­cour­aged; not all of these things are wholly clear to even the high per­son­al­i­ties be­long­ing to my group of Par­a­dise be­ings. Ever bear in mind that these pro­found truths per­tain­ing to De­ity will in­creas­ingly clar­ify as your minds be­come pro­gres­sively spir­i­tu­al­ized dur­ing the suc­ces­sive epochs of the long mor­tal as­cent to Par­a­dise.

1:7.9[Pre­sented by a Di­vine Coun­selor, a mem­ber of a group of ce­les­tial per­son­al­i­ties as­signed by the An­cients of Days on Uversa, the head­quar­ters of the sev­enth super­uni­verse, to super­vise those por­tions of this forth­com­ing rev­e­la­tion which have to do with af­fairs be­yond the bor­ders of the lo­cal uni­verse of Neb­a­don. I am com­mis­sioned to spon­sor those pa­pers por­tray­ing the na­ture and at­tri­butes of God be­cause I rep­re­sent the high­est source of in­for­ma­tion avail­able for such a pur­pose on any in­hab­ited world. I have served as a Di­vine Coun­selor in all seven of the super­uni­verses and have long resided at the Par­a­dise cen­ter of all things. Many times have I en­joyed the su­preme plea­sure of a so­journ in the im­me­di­ate per­sonal pres­ence of the Uni­ver­sal Fa­ther. I por­tray the re­al­ity and truth of the Fa­ther’s na­ture and at­tri­butes with un­chal­lenge­able au­thor­ity; I know whereof I speak.]

56:4.1The Uni­ver­sal Fa­ther is a di­vinely uni­fied per­son­al­ity; hence will all his as­cen­dant chil­dren who are car­ried to Par­a­dise by the re­bound mo­men­tum of the Thought Ad­justers, who went forth from Par­a­dise to in­dwell ma­te­rial mor­tals in obe­di­ence to the Fa­ther’s man­date, like­wise be fully uni­fied per­son­al­i­ties ere they reach Ha­vona.

56:4.3Not­with­stand­ing that God is man­i­fest from the do­mains of the Sev­en­fold up through su­prem­acy and ul­ti­macy to God the Ab­so­lute, the per­son­al­ity cir­cuit, cen­ter­ing on Par­a­dise and in the per­son of God the Fa­ther, pro­vides for the com­plete and per­fect uni­fi­ca­tion of all these di­verse ex­pres­sions of di­vine per­son­al­ity so far as con­cerns all crea­ture per­son­al­i­ties on all lev­els of in­tel­li­gent ex­is­tence and in all the realms of the per­fect, per­fected, and per­fect­ing uni­verses.

56:4.4While God is to and in the uni­verses all that we have por­trayed, nev­er­the­less, to you and to all other God-know­ing crea­tures he is one, your Fa­ther and their Fa­ther. To per­son­al­ity God can­not be plu­ral. God is Fa­ther to each of his crea­tures, and it is lit­er­ally im­pos­si­ble for any child to have more than one fa­ther.

56:4.5Phil­o­soph­i­cally, cos­mi­cally, and with ref­er­ence to dif­fer­en­tial lev­els and lo­ca­tions of man­i­fes­ta­tion, you may and per­force must con­ceive of the func­tion­ing of plu­ral De­i­ties and pos­tu­late the ex­is­tence of plu­ral Trin­i­ties; but in the wor­ship­ful ex­pe­ri­ence of the per­sonal con­tact of ev­ery wor­ship­ing per­son­al­ity through­out the mas­ter uni­verse, God is one; and that uni­fied and per­sonal De­ity is our Par­a­dise par­ent, God the Fa­ther, the be­stower, con­ser­va­tor, and Fa­ther of all per­son­al­i­ties from mor­tal man on the in­hab­ited worlds to the Eter­nal Son on the cen­tral Isle of Light.

117:5.5Man does not unite with the Su­preme and sub­merge his per­sonal iden­tity, but the uni­verse reper­cus­sions of the ex­pe­ri­ence of all men do thus form a part of the di­vine ex­pe­ri­enc­ing of the Su­preme. “The act is ours, the con­se­quences God’s.”

112:5.5And it is this very power of choice, the uni­verse in­signia of free­will crea­ture­hood, that con­sti­tutes man’s great­est op­por­tu­nity and his su­preme cos­mic re­spon­si­bil­ity. Upon the in­tegrity of the hu­man vo­li­tion de­pends the eter­nal des­tiny of the fu­ture fi­nal­i­ter; upon the sin­cer­ity of the mor­tal free will the di­vine Ad­juster de­pends for eter­nal per­son­al­ity; upon the faith­ful­ness of mor­tal choice the Uni­ver­sal Fa­ther de­pends for the re­al­iza­tion of a new as­cend­ing son; upon the stead­fast­ness and wis­dom of de­ci­sion-ac­tions the Su­preme Be­ing de­pends for the ac­tu­al­ity of ex­pe­ri­en­tial evo­lu­tion.

67:3.9Cali­gas­tia, with a max­i­mum of in­tel­li­gence and a vast ex­pe­ri­ence in uni­verse af­fairs, went astray—em­braced sin. Amadon, with a min­i­mum of in­tel­li­gence and ut­terly de­void of uni­verse ex­pe­ri­ence, re­mained stead­fast in the ser­vice of the uni­verse and in loy­alty to his as­so­ciate. Van uti­lized both mind and spirit in a mag­nif­i­cent and ef­fec­tive com­bi­na­tion of in­tel­lec­tual de­ter­mi­na­tion and spir­i­tual in­sight, thereby achiev­ing an ex­pe­ri­en­tial level of per­son­al­ity re­al­iza­tion of the high­est at­tain­able or­der. Mind and spirit, when fully united, are po­ten­tial for the cre­ation of super­hu­man val­ues, even mor­ontia re­al­i­ties.