Trinity of Supremacy

16:3.18It is Mas­ter Spirit Num­ber Seven who, in his mul­ti­ple ca­pac­i­ties, per­son­ally spon­sors the prog­ress of the as­cen­sion can­di­dates from the worlds of time in their at­tempts to achieve com­pre­hen­sion of the un­di­vided De­ity of Su­prem­acy. Such com­pre­hen­sion in­volves a grasp of the ex­is­ten­tial sov­er­eignty of the Trin­ity of Su­prem­acy so co-or­di­nated with a con­cept of the grow­ing ex­pe­ri­en­tial sov­er­eignty of the Su­preme Be­ing as to con­sti­tute the crea­ture grasp of the unity of Su­prem­acy. Crea­ture re­al­iza­tion of these three fac­tors equals Ha­vona com­pre­hen­sion of Trin­ity re­al­ity and en­dows the pil­grims of time with the abil­ity even­tu­ally to pen­e­trate the Trin­ity, to dis­cover the three in­fi­nite per­sons of De­ity.

26:6.3I am some­what at a loss to ex­plain what takes place on this cir­cle. No per­son­al­ized pres­ence of Su­prem­acy is per­cep­ti­ble to the as­cend­ers. In cer­tain re­spects, new re­la­tion­ships with the Sev­enth Mas­ter Spirit com­pen­sate this non­con­tactabil­ity of the Su­preme Be­ing. But re­gard­less of our in­abil­ity to grasp the tech­nique, each as­cend­ing crea­ture seems to un­dergo a trans­form­ing growth, a new in­te­gra­tion of con­scious­ness, a new spir­i­tu­al­iza­tion of pur­pose, a new sen­si­tiv­ity for di­vin­ity, which can hardly be sat­is­fac­to­rily ex­plained with­out as­sum­ing the un­re­vealed ac­tiv­ity of the Su­preme Be­ing. To those of us who have ob­served these mys­te­ri­ous trans­ac­tions, it ap­pears as if God the Su­preme were af­fec­tion­ately be­stow­ing upon his ex­pe­ri­en­tial chil­dren, up to the very lim­its of their ex­pe­ri­en­tial ca­pac­i­ties, those en­hance­ments of in­tel­lec­tual grasp, of spir­i­tual in­sight, and of per­son­al­ity out­reach which they will so need, in all their ef­forts at pen­e­trat­ing the di­vin­ity level of the Trin­ity of Su­prem­acy, to achieve the eter­nal and ex­is­ten­tial De­i­ties of Par­a­dise.

26:6.4When the su­prem­acy guides deem their pupils ripe for ad­vance­ment, they bring them be­fore the com­mis­sion of sev­enty, a mixed group serv­ing as ex­am­in­ers on the pi­lot world of cir­cuit num­ber six. Af­ter sat­is­fy­ing this com­mis­sion as to their com­pre­hen­sion of the Su­preme Be­ing and of the Trin­ity of Su­prem­acy, the pil­grims are cer­ti­fied for trans­la­tion to the fifth cir­cuit.

0:8.10The grand uni­verse is the three­fold De­ity do­main of the Trin­ity of Su­prem­acy, God the Sev­en­fold, and the Su­preme Be­ing. God the Su­preme is po­ten­tial in the Par­a­dise Trin­ity, from whom he de­rives his per­son­al­ity and spirit at­tri­butes; but he is now ac­tu­al­iz­ing in the Cre­ator Sons, An­cients of Days, and the Mas­ter Spir­its, from whom he de­rives his power as Al­mighty to the super­uni­verses of time and space. This power man­i­fes­ta­tion of the im­me­di­ate God of evo­lu­tion­ary crea­tures ac­tu­ally time-space evolves con­comi­tantly with them. The Al­mighty Su­preme, evolv­ing on the value-level of non­per­sonal ac­tiv­i­ties, and the spirit per­son of God the Su­preme are one re­al­ity—the Su­preme Be­ing.

10:5.41. At­ti­tude to­ward the Fi­nite. The max­i­mum self-lim­i­ta­tion of the Trin­ity is its at­ti­tude to­ward the fi­nite. The Trin­ity is not a per­son, nor is the Su­preme Be­ing an ex­clu­sive per­son­al­iza­tion of the Trin­ity, but the Su­preme is the near­est ap­proach to a power-per­son­al­ity fo­cal­iza­tion of the Trin­ity which can be com­pre­hended by fi­nite crea­tures. Hence the Trin­ity in re­la­tion to the fi­nite is some­times spo­ken of as the Trin­ity of Su­prem­acy.

106:8.91. The Par­a­dise Trin­ity, the as­so­ci­a­tion of the three Par­a­dise De­i­ties—Fa­ther, Son, and Spirit. It should be re­mem­bered that the Par­a­dise Trin­ity im­plies a three­fold func­tion—an ab­so­lute func­tion, a tran­scen­den­tal func­tion (Trin­ity of Ul­ti­macy), and a fi­nite func­tion (Trin­ity of Su­prem­acy). The Par­a­dise Trin­ity is any and all of these at any and all times.

115:5.2The func­tion of the Trin­ity is re­lated to the func­tion of the Su­preme, for the Trin­ity is func­tional on all (to­tal) lev­els, in­clud­ing the level of the func­tion of Su­prem­acy. But as the age of Ha­vona gives way to the age of the super­uni­verses, so does the dis­cern­i­ble ac­tion of the Trin­ity as im­me­di­ate cre­ator give way to the cre­ative acts of the chil­dren of the Par­a­dise De­i­ties.

10:7.3The Su­preme Be­ing is some­thing less and some­thing other than the Trin­ity func­tion­ing in the fi­nite uni­verses; but within cer­tain lim­its and dur­ing the pres­ent era of in­com­plete power-per­son­al­iza­tion, this evo­lu­tion­ary De­ity does ap­pear to re­flect the at­ti­tude of the Trin­ity of Su­prem­acy. The Fa­ther, Son, and Spirit do not per­son­ally func­tion with the Su­preme Be­ing, but dur­ing the pres­ent uni­verse age they col­lab­o­rate with him as the Trin­ity. We un­der­stand that they sus­tain a sim­i­lar re­la­tion­ship to the Ul­ti­mate. We of­ten con­jec­ture as to what will be the per­sonal re­la­tion­ship be­tween the Par­a­dise De­i­ties and God the Su­preme when he has fi­nally evolved, but we do not re­ally know.

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.