Trinity of Trinities

106:8.1The na­ture of the Trin­ity of Trin­i­ties is dif­fi­cult to por­tray to the hu­man mind; it is the ac­tual sum­ma­tion of the en­tirety of ex­pe­ri­en­tial in­fin­ity as such is man­i­fested in a the­o­ret­i­cal in­fin­ity of eter­nity re­al­iza­tion. In the Trin­ity of Trin­i­ties the ex­pe­ri­en­tial in­fi­nite at­tains to iden­tity with the ex­is­ten­tial in­fi­nite, and both are as one in the pre-ex­pe­ri­en­tial, pre-ex­is­ten­tial I AM. The Trin­ity of Trin­i­ties is the fi­nal ex­pres­sion of all that is im­plied in the fif­teen tri­uni­ties and as­so­ci­ated tri­odi­ties. Fi­nal­i­ties are dif­fi­cult for rel­a­tive be­ings to com­pre­hend, be they ex­is­ten­tial or ex­pe­ri­en­tial; there­fore must they al­ways be pre­sented as rel­a­tiv­i­ties.

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

106:8.3There are a num­ber of ways in which the Trin­ity of Trin­i­ties can be por­trayed. We elect to pre­sent the three-level con­cept, which is as fol­lows:

106:8.41. The level of the three Trin­i­ties.

106:8.52. The level of ex­pe­ri­en­tial De­ity.

106:8.63. The level of the I AM.

106:8.7These are lev­els of in­creas­ing uni­fi­ca­tion. Ac­tu­ally the Trin­ity of Trin­i­ties is the first level, while the sec­ond and third lev­els are uni­fi­ca­tion-deriva­tives of the first.

106:8.8THE FIRST LEVEL: On this ini­tial level of as­so­ci­a­tion it is be­lieved that the three Trin­i­ties func­tion as per­fectly syn­chro­nized, though dis­tinct, group­ings of De­ity per­son­al­i­ties.

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.

106:8.102. The Ul­ti­mate Trin­ity. This is the de­ity as­so­ci­a­tion of the Su­preme Cre­ators, God the Su­preme, and the Ar­chi­tects of the Mas­ter Uni­verse. While this is an ad­e­quate pre­sen­ta­tion of the di­vin­ity as­pects of this Trin­ity, it should be re­corded that there are other phases of this Trin­ity, which, how­ever, ap­pear to be per­fectly co-or­di­nat­ing with the di­vin­ity as­pects.

106:8.113. The Ab­so­lute Trin­ity. This is the group­ing of God the Su­preme, God the Ul­ti­mate, and the Con­sum­ma­tor of Uni­verse Des­tiny in re­gard to all di­vin­ity val­ues. Cer­tain other phases of this tri­une group­ing have to do with other-than-di­vin­ity val­ues in the ex­pand­ing cos­mos. But these are uni­fy­ing with the di­vin­ity phases just as the power and the per­son­al­ity as­pects of the ex­pe­ri­en­tial De­i­ties are now in pro­cess of ex­pe­ri­en­tial syn­the­sis.

106:8.12The as­so­ci­a­tion of these three Trin­i­ties in the Trin­ity of Trin­i­ties pro­vides for a pos­si­ble un­lim­ited in­te­gra­tion of re­al­ity. This group­ing con­tains causes, in­ter­me­di­ates, and fi­nals; in­cep­tors, re­al­iz­ers, and con­sum­ma­tors; be­gin­nings, ex­is­tences, and des­tinies. The Fa­ther-Son part­ner­ship has be­come Son-Spirit and then Spirit-Su­preme and on to Su­preme-Ul­ti­mate and Ul­ti­mate-Ab­so­lute, even to Ab­so­lute and Fa­ther-In­fi­nite—the com­ple­tion of the cy­cle of re­al­ity. Like­wise, in other phases not so im­me­di­ately con­cerned with di­vin­ity and per­son­al­ity, does the First Great Source and Cen­ter self-re­al­ize the lim­it­less­ness of re­al­ity around the cir­cle of eter­nity, from the ab­so­lute­ness of self-ex­is­tence, through the end­less­ness of self-rev­e­la­tion, to the fi­nal­ity of self-re­al­iza­tion—from the ab­so­lute of ex­is­ten­tials to the fi­nal­ity of ex­pe­ri­en­tials.

106:8.13THE SEC­OND LEVEL: The co-or­di­na­tion of the three Trin­i­ties in­evitably in­volves the as­so­cia­tive union of the ex­pe­ri­en­tial De­i­ties, who are ge­net­i­cally as­so­ci­ated with these Trin­i­ties. The na­ture of this sec­ond level has been some­times pre­sented as:

106:8.141. The Su­preme. This is the de­ity con­se­quence of the unity of the Par­a­dise Trin­ity in ex­pe­ri­en­tial li­ai­son with the Cre­ator-Cre­ative chil­dren of the Par­a­dise De­i­ties. The Su­preme is the de­ity em­bod­i­ment of the com­ple­tion of the first stage of fi­nite evo­lu­tion.

106:8.152. The Ul­ti­mate. This is the de­ity con­se­quence of the even­tu­ated unity of the sec­ond Trin­ity, the tran­scen­den­tal and ab­so­nite per­son­i­fi­ca­tion of di­vin­ity. The Ul­ti­mate con­sists in a vari­ably re­garded unity of many qual­i­ties, and the hu­man con­cep­tion thereof would do well to in­clude at least those phases of ul­ti­macy which are con­trol di­rect­ing, per­son­ally ex­pe­ri­en­ci­ble, and ten­sion­ally uni­fy­ing, but there are many other un­re­vealed as­pects of the even­tu­ated De­ity. While the Ul­ti­mate and the Su­preme are com­pa­ra­ble, they are not iden­ti­cal, nei­ther is the Ul­ti­mate merely an am­pli­fi­ca­tion of the Su­preme.

106:8.163. The Ab­so­lute. There are many the­o­ries held as to the char­ac­ter of the third mem­ber of the sec­ond level of the Trin­ity of Trin­i­ties. God the Ab­so­lute is un­doubt­edly in­volved in this as­so­ci­a­tion as the per­son­al­ity con­se­quence of the fi­nal func­tion of the Trin­ity Ab­so­lute, yet the De­ity Ab­so­lute is an ex­is­ten­tial re­al­ity of eter­nity sta­tus.

106:8.17The con­cept dif­fi­culty re­gard­ing this third mem­ber is in­her­ent in the fact that the pre­sup­po­si­tion of such a mem­ber­ship re­ally im­plies just one Ab­so­lute. The­o­ret­i­cally, if such an event could take place, we should wit­ness the ex­pe­ri­en­tial uni­fi­ca­tion of the three Ab­so­lutes as one. And we are taught that, in in­fin­ity and ex­is­ten­tially, there is one Ab­so­lute. While it is least clear as to who this third mem­ber can be, it is of­ten pos­tu­lated that such may con­sist of the De­ity, Uni­ver­sal, and Un­qual­i­fied Ab­so­lutes in some form of unimag­ined li­ai­son and cos­mic man­i­fes­ta­tion. Cer­tainly, the Trin­ity of Trin­i­ties could hardly at­tain to com­plete func­tion short of the full uni­fi­ca­tion of the three Ab­so­lutes, and the three Ab­so­lutes can hardly be uni­fied short of the com­plete re­al­iza­tion of all in­fi­nite po­ten­tials.

106:8.18It will prob­a­bly rep­re­sent a min­i­mum dis­tor­tion of truth if the third mem­ber of the Trin­ity of Trin­i­ties is con­ceived as the Uni­ver­sal Ab­so­lute, pro­vided this con­cep­tion en­vi­sions the Uni­ver­sal not only as static and po­ten­tial but also as as­so­cia­tive. But we still do not per­ceive the re­la­tion­ship to the cre­ative and evo­lu­tional as­pects of the func­tion of to­tal De­ity.

106:8.19Though a com­pleted con­cept of the Trin­ity of Trin­i­ties is dif­fi­cult to form, a qual­i­fied con­cept is not so dif­fi­cult. If the sec­ond level of the Trin­ity of Trin­i­ties is con­ceived as es­sen­tially per­sonal, it be­comes quite pos­si­ble to pos­tu­late the union of God the Su­preme, God the Ul­ti­mate, and God the Ab­so­lute as the per­sonal reper­cus­sion of the union of the per­sonal Trin­i­ties who are an­ces­tral to these ex­pe­ri­en­tial De­i­ties. We ven­ture the opin­ion that these three ex­pe­ri­en­tial De­i­ties will cer­tainly unify on the sec­ond level as the di­rect con­se­quence of the grow­ing unity of their an­ces­tral and causative Trin­i­ties who con­sti­tute the first level.

106:8.20The first level con­sists of three Trin­i­ties; the sec­ond level ex­ists as the per­son­al­ity as­so­ci­a­tion of ex­pe­ri­en­tial-evolved, ex­pe­ri­en­tial-even­tu­ated, and ex­pe­ri­en­tial-ex­is­ten­tial De­ity per­son­al­i­ties. And re­gard­less of any con­cep­tual dif­fi­culty in un­der­stand­ing the com­plete Trin­ity of Trin­i­ties, the per­sonal as­so­ci­a­tion of these three De­i­ties on the sec­ond level has be­come man­i­fest to our own uni­verse age in the phe­nom­e­non of the deiti­za­tion of Maj­es­ton, who was ac­tu­al­ized on this sec­ond level by the De­ity Ab­so­lute, act­ing through the Ul­ti­mate and in re­sponse to the ini­tial cre­ative man­date of the Su­preme Be­ing.

106:8.21THE THIRD LEVEL: In an un­qual­i­fied hy­poth­e­sis of the sec­ond level of the Trin­ity of Trin­i­ties, there is em­braced the cor­re­la­tion of ev­ery phase of ev­ery kind of re­al­ity that is, or was, or could be in the en­tirety of in­fin­ity. The Su­preme Be­ing is not only spirit but also mind and power and ex­pe­ri­ence. The Ul­ti­mate is all this and much more, while, in the con­joined con­cept of the one­ness of the De­ity, Uni­ver­sal, and Un­qual­i­fied Ab­so­lutes, there is in­cluded the ab­so­lute fi­nal­ity of all re­al­ity re­al­iza­tion.

106:8.22In the union of the Su­preme, Ul­ti­mate, and the com­plete Ab­so­lute, there could oc­cur the func­tional re­assem­bly of those as­pects of in­fin­ity which were orig­i­nally seg­men­tal­ized by the I AM, and which re­sulted in the ap­pear­ance of the Seven Ab­so­lutes of In­fin­ity. Though the uni­verse philoso­phers deem this to be a most re­mote prob­a­bil­ity, still, we of­ten ask this ques­tion: If the sec­ond level of the Trin­ity of Trin­i­ties could ever achieve trin­ity unity, what then would tran­spire as a con­se­quence of such de­ity unity? We do not know, but we are con­fi­dent that it would lead di­rectly to the re­al­iza­tion of the I AM as an ex­pe­ri­en­tial at­tain­able. From the stand­point of per­sonal be­ings it could mean that the un­know­able I AM had be­come ex­pe­ri­en­ci­ble as the Fa­ther-In­fi­nite. What these ab­so­lute des­tinies might mean from a non­per­sonal stand­point is an­other mat­ter and one which only eter­nity could pos­si­bly clar­ify. But as we view these re­mote even­tu­al­i­ties as per­sonal crea­tures, we de­duce that the fi­nal des­tiny of all per­son­al­i­ties is the fi­nal know­ing of the Uni­ver­sal Fa­ther of these self­same per­son­al­i­ties.

106:8.23As we phil­o­soph­i­cally con­ceive of the I AM in past eter­nity, he is alone, there is none be­side him. Look­ing for­ward into fu­ture eter­nity, we do not see that the I AM could pos­si­bly change as an ex­is­ten­tial, but we are in­clined to fore­cast a vast ex­pe­ri­en­tial dif­fer­ence. Such a con­cept of the I AM im­plies full self-re­al­iza­tion—it em­braces that lim­it­less galaxy of per­son­al­i­ties who have be­come vo­li­tional par­tic­i­pants in the self-rev­e­la­tion of the I AM, and who will re­main eter­nally as ab­so­lute vo­li­tional parts of the to­tal­ity of in­fin­ity, fi­nal sons of the ab­so­lute Fa­ther.

106:9.1In the con­cept of the Trin­ity of Trin­i­ties we pos­tu­late the pos­si­ble ex­pe­ri­en­tial uni­fi­ca­tion of lim­it­less re­al­ity, and we some­times the­o­rize that all this may hap­pen in the ut­ter re­mote­ness of far-dis­tant eter­nity. But there is nonethe­less an ac­tual and pres­ent uni­fi­ca­tion of in­fin­ity in this very age as in all past and fu­ture uni­verse ages; such uni­fi­ca­tion is ex­is­ten­tial in the Par­a­dise Trin­ity. In­fin­ity uni­fi­ca­tion as an ex­pe­ri­en­tial re­al­ity is un­think­ably re­mote, but an un­qual­i­fied unity of in­fin­ity now dom­i­nates the pres­ent mo­ment of uni­verse ex­is­tence and unites the di­ver­gen­cies of all re­al­ity with an ex­is­ten­tial majesty that is ab­so­lute.

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

106:9.3Time, space, and ex­pe­ri­ence are man’s great­est aids to rel­a­tive re­al­ity per­cep­tion and yet his most formidable ob­sta­cles to com­plete re­al­ity per­cep­tion. Mor­tals and many other uni­verse crea­tures find it nec­es­sary to think of po­ten­tials as be­ing ac­tu­al­ized in space and evolv­ing to fruition in time, but this en­tire pro­cess is a time-space phe­nom­e­non which does not ac­tu­ally take place on Par­a­dise and in eter­nity. On the ab­so­lute level there is nei­ther time nor space; all po­ten­tials may be there per­ceived as ac­tu­als.

106:9.4The con­cept of the uni­fi­ca­tion of all re­al­ity, be it in this or any other uni­verse age, is ba­si­cally two­fold: ex­is­ten­tial and ex­pe­ri­en­tial. Such a unity is in pro­cess of ex­pe­ri­en­tial re­al­iza­tion in the Trin­ity of Trin­i­ties, but the de­gree of the ap­par­ent ac­tu­al­iza­tion of this three­fold Trin­ity is di­rectly pro­por­tional to the dis­ap­pear­ance of the qual­i­fi­ca­tions and im­per­fec­tions of re­al­ity in the cos­mos. But to­tal in­te­gra­tion of re­al­ity is un­qual­i­fiedly and eter­nally and ex­is­ten­tially pres­ent in the Par­a­dise Trin­ity, within which, at this very uni­verse mo­ment, in­fi­nite re­al­ity is ab­so­lutely uni­fied.

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

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

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

106:9.83. The pur­pose of hu­man ex­is­tence, the fact that man­kind is de­signed to evolve by the tech­nique of ex­pe­ri­ence and, there­fore, must be in­her­ently and con­sti­tu­tively de­pen­dent on ex­pe­ri­ence. Only an Ab­so­lute can be both ex­is­ten­tial and ex­pe­ri­en­tial.

106:9.9The Uni­ver­sal Fa­ther in the Par­a­dise Trin­ity is the I AM of the Trin­ity of Trin­i­ties, and the fail­ure to ex­pe­ri­ence the Fa­ther as in­fi­nite is due to fi­nite lim­i­ta­tions. The con­cept of the ex­is­ten­tial, soli­tary, pre-Trin­ity nonat­tain­able I AM and the pos­tu­late of the ex­pe­ri­en­tial post-Trin­ity of Trin­i­ties and at­tain­able I AM are one and the same hy­poth­e­sis; no ac­tual change has taken place in the In­fi­nite; all ap­par­ent de­vel­op­ments are due to in­creased ca­pac­i­ties for re­al­ity re­cep­tion and cos­mic ap­pre­ci­a­tion.

106:9.10The I AM, in the fi­nal anal­y­sis, must ex­ist be­fore all ex­is­ten­tials and af­ter all ex­pe­ri­en­tials. While these ideas may not clar­ify the para­doxes of eter­nity and in­fin­ity in the hu­man mind, they should at least stim­u­late such fi­nite in­tel­lects to grap­ple anew with these never-end­ing prob­lems, prob­lems which will con­tinue to in­trigue you on Sal­ving­ton and later as fi­nal­i­ters and on through­out the un­end­ing fu­ture of your eter­nal ca­reers in the wide-spread­ing uni­verses.

106:9.11Sooner or later all uni­verse per­son­al­i­ties be­gin to re­al­ize that the fi­nal quest of eter­nity is the end­less ex­plo­ration of in­fin­ity, the never-end­ing voy­age of dis­cov­ery into the ab­so­lute­ness of the First Source and Cen­ter. Sooner or later we all be­come aware that all crea­ture growth is pro­por­tional to Fa­ther iden­ti­fi­ca­tion. We ar­rive at the un­der­stand­ing that liv­ing the will of God is the eter­nal pass­port to the end­less pos­si­bil­ity of in­fin­ity it­self. Mor­tals will some­time re­al­ize that suc­cess in the quest of the In­fi­nite is di­rectly pro­por­tional to the achieve­ment of Fa­ther­like­ness, and that in this uni­verse age the re­al­i­ties of the Fa­ther are re­vealed within the qual­i­ties of di­vin­ity. And these qual­i­ties of di­vin­ity are per­son­ally ap­pro­pri­ated by uni­verse crea­tures in the ex­pe­ri­ence of liv­ing di­vinely, and to live di­vinely means ac­tu­ally to live the will of God.

106:9.12To ma­te­rial, evo­lu­tion­ary, fi­nite crea­tures, a life pred­i­cated on the liv­ing of the Fa­ther’s will leads di­rectly to the at­tain­ment of spirit su­prem­acy in the per­son­al­ity arena and brings such crea­tures one step nearer the com­pre­hen­sion of the Fa­ther-In­fi­nite. Such a Fa­ther life is one pred­i­cated on truth, sen­si­tive to beauty, and dom­i­nated by good­ness. Such a God-know­ing per­son is in­wardly il­lu­mi­nated by wor­ship and out­wardly de­voted to the whole­hearted ser­vice of the uni­ver­sal broth­er­hood of all per­son­al­i­ties, a ser­vice min­istry which is filled with mercy and mo­ti­vated by love, while all these life qual­i­ties are uni­fied in the evolv­ing per­son­al­ity on ever-as­cend­ing lev­els of cos­mic wis­dom, self-re­al­iza­tion, God-find­ing, and Fa­ther wor­ship.

106:9.13[Pre­sented by a Mel­chiz­e­dek of Neb­a­don.]

• Trinity of Trinities

117:7.113. Coin­fi­nite par­tic­i­pa­tion in the Trin­ity of Trin­i­ties, but we have no sat­is­fac­tory con­cept as to what this re­ally means.

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.