unity

• grand universe ever seeks for unification

2:7.7The eter­nal quest is for uni­fi­ca­tion, for di­vine co­her­ence. The far-flung phys­i­cal uni­verse co­heres in the Isle of Par­a­dise; the in­tel­lec­tual uni­verse co­heres in the God of mind, the Con­joint Ac­tor; the spir­i­tual uni­verse is co­her­ent in the per­son­al­ity of the Eter­nal Son. But the iso­lated mor­tal of time and space co­heres in God the Fa­ther through the di­rect re­la­tion­ship be­tween the in­dwelling Thought Ad­juster and the Uni­ver­sal Fa­ther. Man’s Ad­juster is a frag­ment of God and ev­er­last­ingly seeks for di­vine uni­fi­ca­tion; it co­heres with, and in, the Par­a­dise De­ity of the First Source and Cen­ter.

• organic u. of time-space universes is living presence of Supreme

4:1.10There is also an or­ganic unity in the uni­verses of time and space which seems to un­der­lie the whole fab­ric of cos­mic events. This liv­ing pres­ence of the evolv­ing Su­preme Be­ing, this Im­ma­nence of the Pro­jected In­com­plete, is in­ex­pli­ca­bly man­i­fested ever and anon by what ap­pears to be an amaz­ingly for­tu­itous co-or­di­na­tion of ap­par­ently un­re­lated uni­verse hap­pen­ings. This must be the func­tion of Prov­i­dence—the realm of the Su­preme Be­ing and the Con­joint Ac­tor.

• omnipresence of Eternal Son is basis of spiritual u.

6:4.3The om­nipres­ence of the Orig­i­nal Son con­sti­tutes the spir­i­tual unity of the uni­verse of uni­verses. The spir­i­tual co­he­sion of all cre­ation rests upon the ev­ery­where ac­tive pres­ence of the di­vine spirit of the Eter­nal Son. When we con­ceive of the Fa­ther’s spir­i­tual pres­ence, we find it dif­fi­cult to dif­fer­en­ti­ate it in our think­ing from the spir­i­tual pres­ence of the Eter­nal Son. The spirit of the Fa­ther is eter­nally res­i­dent in the spirit of the Son.

• disclosed in superuniverses by Seven Master Spirits
• inherent in Conjoint Actor

17:8.9Func­tional unity, in­her­ent in the Con­joint Ac­tor, is dis­closed to the evolv­ing uni­verses in the Seven Mas­ter Spir­its, his pri­mary per­son­al­i­ties. But in the per­fected super­uni­verses of the fu­ture this unity will un­doubt­edly be in­sep­a­ra­ble from the ex­pe­ri­en­tial sov­er­eignty of the Su­preme.

• material-spiritual gap bridged by midwayer-cherubim-seraphim association

38:9.9The gap be­tween the ma­te­rial and spir­i­tual worlds is per­fectly bridged by the se­rial as­so­ci­a­tion of mor­tal man, sec­ondary mid­wayer, pri­mary mid­wayer, mor­ontia cheru­bim, mid-phase cheru­bim, and ser­a­phim. In the per­sonal ex­pe­ri­ence of an in­di­vid­ual mor­tal these di­verse lev­els are un­doubt­edly more or less uni­fied and made per­son­ally mean­ing­ful by the un­ob­served and mys­te­ri­ous op­er­a­tions of the di­vine Thought Ad­juster.

• for mortals › u. of truth, beauty, and goodness

44:7.3Cos­mic con­cepts of true phi­los­o­phy, the por­trayal of ce­les­tial artistry, or the mor­tal at­tempt to de­pict the hu­man rec­og­ni­tion of di­vine beauty can never be truly sat­is­fy­ing if such at­tempted crea­ture pro­gres­sion is un­uni­fied. These ex­pres­sions of the di­vine urge within the evolv­ing crea­ture may be in­tel­lec­tu­ally true, emo­tion­ally beau­ti­ful, and spir­i­tu­ally good; but the real soul of ex­pres­sion is ab­sent un­less these re­al­i­ties of truth, mean­ings of beauty, and val­ues of good­ness are uni­fied in the life ex­pe­ri­ence of the ar­ti­san, the sci­en­tist, or the philoso­pher.

• Father is explanation of

56:0.1God is unity. De­ity is uni­ver­sally co-or­di­nated. The uni­verse of uni­verses is one vast in­te­grated mech­a­nism which is ab­so­lutely con­trolled by one in­fi­nite mind. The phys­i­cal, in­tel­lec­tual, and spir­i­tual do­mains of uni­ver­sal cre­ation are di­vinely cor­re­lated. The per­fect and im­per­fect are truly in­ter­re­lated, and there­fore may the fi­nite evo­lu­tion­ary crea­ture as­cend to Par­a­dise in obe­di­ence to the Uni­ver­sal Fa­ther’s man­date: “Be you per­fect, even as I am per­fect.”

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

56:1.1The phys­i­cal or ma­te­rial cre­ation is not in­fi­nite, but it is per­fectly co-or­di­nated. There are force, en­ergy, and power, but they are all one in ori­gin. The seven super­uni­verses are seem­ingly dual; the cen­tral uni­verse, tri­une; but Par­a­dise is of sin­gle con­sti­tu­tion. And Par­a­dise is the ac­tual source of all ma­te­rial uni­verses—past, pres­ent, and fu­ture. But this cos­mic deriva­tion is an eter­nity event; at no time—past, pres­ent, or fu­ture—does ei­ther space or the ma­te­rial cos­mos come forth from the nu­clear Isle of Light. As the cos­mic source, Par­a­dise func­tions prior to space and be­fore time; hence would its deriva­tions seem to be or­phaned in time and space did they not emerge through the Un­qual­i­fied Ab­so­lute, their ul­ti­mate re­pos­i­tory in space and their re­vealer and reg­u­la­tor in time.

56:1.2The Un­qual­i­fied Ab­so­lute up­holds the phys­i­cal uni­verse, while the De­ity Ab­so­lute mo­ti­vates the ex­qui­site over­con­trol of all ma­te­rial re­al­ity; and both Ab­so­lutes are func­tion­ally uni­fied by the Uni­ver­sal Ab­so­lute. This co­he­sive cor­re­la­tion of the ma­te­rial uni­verse is best un­der­stood by all per­son­al­i­ties—ma­te­rial, mor­ontia, ab­so­nite, or spir­i­tual—by the ob­ser­va­tion of the grav­ity re­sponse of all bona fide ma­te­rial re­al­ity to the grav­ity cen­ter­ing on nether Par­a­dise.

56:1.3Grav­ity uni­fi­ca­tion is uni­ver­sal and un­vary­ing; pure-en­ergy re­sponse is like­wise uni­ver­sal and in­es­cap­able. Pure en­ergy (pri­mor­dial force) and pure spirit are wholly pre­re­spon­sive to grav­ity. These pri­mal forces, in­her­ing in the Ab­so­lutes, are per­son­ally con­trolled by the Uni­ver­sal Fa­ther; hence does all grav­ity cen­ter in the per­sonal pres­ence of the Par­a­dise Fa­ther of pure en­ergy and pure spirit and in his super­ma­te­rial abode.

56:1.4Pure en­ergy is the an­ces­tor of all rel­a­tive, non­spirit func­tional re­al­i­ties, while pure spirit is the po­ten­tial of the di­vine and di­rec­tive over­con­trol of all ba­sic en­ergy sys­tems. And these re­al­i­ties, so di­verse as man­i­fested through­out space and as ob­served in the mo­tions of time, are both cen­tered in the per­son of the Par­a­dise Fa­ther. In him they are one—must be uni­fied—be­cause God is one. The Fa­ther’s per­son­al­ity is ab­so­lutely uni­fied.

56:1.5In the in­fi­nite na­ture of God the Fa­ther there could not pos­si­bly ex­ist du­al­ity of re­al­ity, such as phys­i­cal and spir­i­tual; but the in­stant we look aside from the in­fi­nite lev­els and ab­so­lute re­al­ity of the per­sonal val­ues of the Par­a­dise Fa­ther, we ob­serve the ex­is­tence of these two re­al­i­ties and rec­og­nize that they are fully re­spon­sive to his per­sonal pres­ence; in him all things con­sist.

56:1.6The mo­ment you de­part from the un­qual­i­fied con­cept of the in­fi­nite per­son­al­ity of the Par­a­dise Fa­ther, you must pos­tu­late MIND as the in­ev­i­ta­ble tech­nique of uni­fy­ing the ever-widen­ing di­ver­gence of these dual uni­verse man­i­fes­ta­tions of the orig­i­nal mono­thetic Cre­ator per­son­al­ity, the First Source and Cen­ter—the I AM.

56:2.1The Thought-Fa­ther re­al­izes spirit ex­pres­sion in the Word-Son and at­tains re­al­ity ex­pan­sion through Par­a­dise in the far-flung ma­te­rial uni­verses. The spir­i­tual ex­pres­sions of the Eter­nal Son are cor­re­lated with the ma­te­rial lev­els of cre­ation by the func­tions of the In­fi­nite Spirit, by whose spirit-re­spon­sive min­istry of mind, and in whose phys­i­cal-di­rec­tive acts of mind, the spir­i­tual re­al­i­ties of De­ity and the ma­te­rial reper­cus­sions of De­ity are cor­re­lated the one with the other.

56:2.2Mind is the func­tional en­dow­ment of the In­fi­nite Spirit, there­fore in­fi­nite in po­ten­tial and uni­ver­sal in be­stowal. The pri­mal thought of the Uni­ver­sal Fa­ther eter­nal­izes in dual ex­pres­sion: the Isle of Par­a­dise and his De­ity equal, the spir­i­tual and Eter­nal Son. Such du­al­ity of eter­nal re­al­ity ren­ders the mind God, the In­fi­nite Spirit, in­ev­i­ta­ble. Mind is the in­dis­pens­able chan­nel of com­mu­ni­ca­tion be­tween spir­i­tual and ma­te­rial re­al­i­ties. The ma­te­rial evo­lu­tion­ary crea­ture can con­ceive and com­pre­hend the in­dwelling spirit only by the min­istry of mind.

56:2.3This in­fi­nite and uni­ver­sal mind is min­is­tered in the uni­verses of time and space as the cos­mic mind; and though ex­tend­ing from the prim­i­tive min­istry of the ad­ju­tant spir­its up to the mag­nif­i­cent mind of the chief ex­ec­u­tive of a uni­verse, even this cos­mic mind is ad­e­quately uni­fied in the super­vi­sion of the Seven Mas­ter Spir­its, who are in turn co-or­di­nated with the Su­preme Mind of time and space and per­fectly cor­re­lated with the all-em­brac­ing mind of the In­fi­nite Spirit.

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.

56:4.2Per­son­al­ity 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.

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.

• Deity unity is fact of Paradise and in Havona; in universes is an achievement

56:5.4On Par­a­dise and in the cen­tral uni­verse, De­ity unity is a fact of ex­is­tence. Through­out the evolv­ing uni­verses of time and space, De­ity unity is an achieve­ment.

56:9.1The Un­qual­i­fied Ab­so­lute and the De­ity Ab­so­lute are uni­fied in the Uni­ver­sal Ab­so­lute. The Ab­so­lutes are co-or­di­nated in the Ul­ti­mate, con­di­tioned in the Su­preme, and time-space mod­i­fied in God the Sev­en­fold. On subin­fi­nite lev­els there are three Ab­so­lutes, but in in­fin­ity they ap­pear to be one. On Par­a­dise there are three per­son­al­iza­tions of De­ity, but in the Trin­ity they are one.

56:9.2The ma­jor philo­sophic propo­si­tion of the mas­ter uni­verse is this: Did the Ab­so­lute (the three Ab­so­lutes as one in in­fin­ity) ex­ist be­fore the Trin­ity? and is the Ab­so­lute an­ces­tral to the Trin­ity? or is the Trin­ity an­te­ced­ent to the Ab­so­lute?

56:9.3Is the Un­qual­i­fied Ab­so­lute a force pres­ence in­de­pen­dent of the Trin­ity? Does the pres­ence of the De­ity Ab­so­lute con­note the un­lim­ited func­tion of the Trin­ity? and is the Uni­ver­sal Ab­so­lute the fi­nal func­tion of the Trin­ity, even a Trin­ity of Trin­i­ties?

56:9.4On first thought, a con­cept of the Ab­so­lute as an­ces­tor to all things—even the Trin­ity—seems to af­ford tran­si­tory sat­is­fac­tion of con­sis­tency grat­i­fi­ca­tion and philo­sophic uni­fi­ca­tion, but any such con­clu­sion is in­val­i­dated by the ac­tu­al­ity of the eter­nity of the Par­a­dise Trin­ity. We are taught, and we be­lieve, that the Uni­ver­sal Fa­ther and his Trin­ity as­so­ciates are eter­nal in na­ture and ex­is­tence. There is, then, but one con­sis­tent philo­sophic con­clu­sion, and that is: The Ab­so­lute is, to all uni­verse in­tel­li­gences, the im­per­sonal and co-or­di­nate re­ac­tion of the Trin­ity (of Trin­i­ties) to all ba­sic and pri­mary space sit­u­a­tions, in­trau­ni­ver­sal and ex­tra­uni­ver­sal. To all per­son­al­ity in­tel­li­gences of the grand uni­verse the Par­a­dise Trin­ity for­ever stands in fi­nal­ity, eter­nity, su­prem­acy, and ul­ti­macy and, for all prac­ti­cal pur­poses of per­sonal com­pre­hen­sion and crea­ture re­al­iza­tion, as ab­so­lute.

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.

56:9.6God the Fa­ther is dis­cern­i­ble on all lev­els from the fi­nite to the in­fi­nite, and though his crea­tures from Par­a­dise to the evo­lu­tion­ary worlds have var­i­ously per­ceived him, only the Eter­nal Son and the In­fi­nite Spirit know him as an in­fin­ity.

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.

56:9.8But be­yond subin­fi­nite lev­els the three Ab­so­lutes are one, and thereby is in­fin­ity De­ity-re­al­ized re­gard­less of whether any other or­der of ex­is­tence ever self-re­al­izes con­scious­ness of in­fin­ity.

56:9.9Ex­is­ten­tial sta­tus in eter­nity im­plies ex­is­ten­tial self-con­scious­ness of in­fin­ity, even though an­other eter­nity may be re­quired to ex­pe­ri­ence self-re­al­iza­tion of the ex­pe­ri­en­tial po­ten­tial­i­ties in­her­ent in an in­fin­ity eter­nity—an eter­nal in­fin­ity.

56:9.10And God the Fa­ther is the per­sonal source of all man­i­fes­ta­tions of De­ity and re­al­ity to all in­tel­li­gent crea­tures and spirit be­ings through­out all the uni­verse of uni­verses. As per­son­al­i­ties, now or in the suc­ces­sive uni­verse ex­pe­ri­ences of the eter­nal fu­ture, no mat­ter if you achieve the at­tain­ment of God the Sev­en­fold, com­pre­hend God the Su­preme, find God the Ul­ti­mate, or at­tempt to grasp the con­cept of God the Ab­so­lute, you will dis­cover to your eter­nal sat­is­fac­tion that in the con­sum­ma­tion of each ad­ven­ture you have, on new ex­pe­ri­en­tial lev­els, re­dis­cov­ered the eter­nal God—the Par­a­dise Fa­ther of all uni­verse per­son­al­i­ties.

• Father is explanation of

56:9.11The Uni­ver­sal Fa­ther is the ex­pla­na­tion of uni­ver­sal unity as it must be su­premely, even ul­ti­mately, re­al­ized in the pos­tul­ti­mate unity of ab­so­lute val­ues and mean­ings—un­qual­i­fied Re­al­ity.

56:9.12The Mas­ter Force Or­ga­niz­ers go out into space and mo­bi­lize its en­er­gies to be­come grav­ity re­spon­sive to the Par­a­dise pull of the Uni­ver­sal Fa­ther; and sub­se­quently there come the Cre­ator Sons, who or­ga­nize these grav­ity-re­spond­ing forces into in­hab­ited uni­verses and therein evolve in­tel­li­gent crea­tures who re­ceive unto them­selves the spirit of the Par­a­dise Fa­ther and sub­se­quently as­cend to the Fa­ther to be­come like him in all pos­si­ble di­vin­ity at­tri­butes.

56:9.13The cease­less and ex­pand­ing march of the Par­a­dise cre­ative forces through space seems to presage the ever-ex­tend­ing do­main of the grav­ity grasp of the Uni­ver­sal Fa­ther and the never-end­ing mul­ti­pli­ca­tion of var­ied types of in­tel­li­gent crea­tures who are able to love God and be loved by him, and who, by thus be­com­ing God-know­ing, may choose to be like him, may elect to at­tain Par­a­dise and find God.

56:9.14The uni­verse of uni­verses is al­to­gether uni­fied. God is one in power and per­son­al­ity. There is co-or­di­na­tion of all lev­els of en­ergy and all phases of per­son­al­ity. Phil­o­soph­i­cally and ex­pe­ri­en­tially, in con­cept and in re­al­ity, all things and be­ings cen­ter in the Par­a­dise Fa­ther. God is all and in all, and no things or be­ings ex­ist with­out him.

• for mortals › in union there is strength

68:1.1When brought closely to­gether, men of­ten learn to like one an­other, but prim­i­tive man was not nat­u­rally over­flow­ing with the spirit of broth­erly feel­ing and the de­sire for so­cial con­tact with his fel­lows. Rather did the early races learn by sad ex­pe­ri­ence that “in union there is strength”; and it is this lack of nat­u­ral broth­erly at­trac­tion that now stands in the way of im­me­di­ate re­al­iza­tion of the broth­er­hood of man on Uran­tia.

68:1.2As­so­ci­a­tion early be­came the price of sur­vival. The lone man was help­less un­less he bore a tribal mark which tes­ti­fied that he be­longed to a group which would cer­tainly avenge any as­sault made upon him. Even in the days of Cain it was fa­tal to go abroad alone with­out some mark of group as­so­ci­a­tion. Civ­i­liza­tion has be­come man’s in­sur­ance against vi­o­lent death, while the pre­mi­ums are paid by sub­mis­sion to so­ci­ety’s nu­mer­ous law de­mands.

• for mortals › in union there is strength

79:5.5The story of this age­long con­test be­tween the red and yel­low races is an epic of Uran­tia his­tory. For over two hun­dred thou­sand years these two su­pe­rior races waged bit­ter and un­remit­ting war­fare. In the ear­lier strug­gles the red men were gen­er­ally suc­cess­ful, their raid­ing par­ties spread­ing havoc among the yel­low set­tle­ments. But the yel­low man was an apt pupil in the art of war­fare, and he early man­i­fested a marked abil­ity to live peace­ably with his com­pa­tri­ots; the Chi­nese were the first to learn that in union there is strength. The red tribes con­tin­ued their in­ternecine con­flicts, and pres­ently they be­gan to suf­fer re­peated de­feats at the ag­gres­sive hands of the re­lent­less Chi­nese, who con­tin­ued their in­ex­orable march north­ward.

• historically › cf: Reformation disrupted Christianity’s u. because further growth incompatible with u.

92:5.157. The fif­teenth cen­tury af­ter Christ. This pe­riod wit­nessed two re­li­gious move­ments: the dis­rup­tion of the unity of Chris­tian­ity in the Oc­ci­dent and the syn­the­sis of a new re­li­gion in the Ori­ent. In Eu­rope in­sti­tu­tion­al­ized Chris­tian­ity had at­tained that de­gree of in­elas­tic­ity which ren­dered fur­ther growth in­com­pat­i­ble with unity. In the Ori­ent the com­bined teach­ings of Is­lam, Hin­duism, and Bud­dhism were syn­the­sized by Nanak and his fol­low­ers into Sikhism, one of the most ad­vanced re­li­gions of Asia.

• for mortals › groups should realize u. in worship of Father of all

92:7.4All these re­li­gions have arisen as a re­sult of man’s vari­able in­tel­lec­tual re­sponse to his iden­ti­cal spir­i­tual lead­ing. They can never hope to at­tain a uni­for­mity of creeds, dog­mas, and rit­u­als—these are in­tel­lec­tual; but they can, and some day will, re­al­ize a unity in true wor­ship of the Fa­ther of all, for this is spir­i­tual, and it is for­ever true, in the spirit all men are equal.

• for mortals › best found through philosophy

102:2.6Unity is best found in hu­man ex­pe­ri­ence through phi­los­o­phy. And while the body of philo­sophic thought must ever be founded on ma­te­rial facts, the soul and en­ergy of true philo­sophic dy­nam­ics is mor­tal spir­i­tual in­sight.

• relationships existent within I AM

105:4.41. Unity re­la­tion­ships. Re­la­tions ex­is­tent within the I AM as the unity thereof is con­ceived as a three­fold and then as a sev­en­fold self-dif­fer­en­ti­a­tion.

• relationships existent within I AM

105:4.8The I AM is un­qual­i­fied in­fin­ity as unity. The du­al­i­ties eter­nal­ize re­al­ity foun­da­tions. The tri­uni­ties even­tu­ate the re­al­iza­tion of in­fin­ity as uni­ver­sal func­tion.

• universe u. existential in Paradise Trinity

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.

• infinity is u.

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

• grand universe ever seeks for unification

117:1.3The grand uni­verse con­tains the pos­si­bil­ity of, and ever seeks for, com­plete uni­fi­ca­tion, and this grows out of the fact that this cos­mic ex­is­tence is a con­se­quence of the cre­ative acts and the power man­dates of the Par­a­dise Trin­ity, which is un­qual­i­fied unity. This very trini­tar­ian unity is ex­pressed in the fi­nite cos­mos in the Su­preme, whose re­al­ity be­comes in­creas­ingly ap­par­ent as the uni­verses at­tain to the max­i­mum level of Trin­ity iden­ti­fi­ca­tion.

• Father is explanation of

133:5.8There is unity in the cos­mic uni­verse if you could only dis­cern its work­ings in ac­tu­al­ity. The real uni­verse is friendly to ev­ery child of the eter­nal God. The real prob­lem is: How can the fi­nite mind of man achieve a log­i­cal, true, and cor­re­spond­ing unity of thought? This uni­verse-know­ing state of mind can be had only by con­ceiv­ing that the quan­ti­ta­tive fact and the qual­i­ta­tive value have a com­mon cau­sa­tion in the Par­a­dise Fa­ther. Such a con­cep­tion of re­al­ity yields a broader in­sight into the pur­pose­ful unity of uni­verse phe­nom­ena; it even re­veals a spir­i­tual goal of pro­gres­sive per­son­al­ity achieve­ment. And this is a con­cept of unity which can sense the un­chang­ing back­ground of a liv­ing uni­verse of con­tin­u­ally chang­ing im­per­sonal re­la­tions and evolv­ing per­sonal re­la­tion­ships.

• for mortals › u. of self derives from presence of Adjuster

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

• historically › Jesus pledged approval upon apostles reaching unanimity

144:6.3An­drew and Ab­ner al­ter­nated in pre­sid­ing over these joint meet­ings of the two apos­tolic groups. These men had many dif­fi­cul­ties to dis­cuss and nu­mer­ous prob­lems to solve. Again and again would they take their trou­bles to Je­sus, only to hear him say: “I am con­cerned only with your per­sonal and purely re­li­gious prob­lems. I am the rep­re­sen­ta­tive of the Fa­ther to the in­di­vid­ual, not to the group. If you are in per­sonal dif­fi­culty in your re­la­tions with God, come to me, and I will hear you and coun­sel you in the so­lu­tion of your prob­lem. But when you en­ter upon the co-or­di­na­tion of di­ver­gent hu­man in­ter­pre­ta­tions of re­li­gious ques­tions and upon the so­cial­iza­tion of re­li­gion, you are des­tined to solve all such prob­lems by your own de­ci­sions. Al­beit, I am ever sym­pa­thetic and al­ways in­ter­ested, and when you ar­rive at your con­clu­sions touch­ing these mat­ters of non­spir­i­tual im­port, pro­vided you are all agreed, then I pledge in ad­vance my full ap­proval and hearty co-op­er­a­tion. And now, in or­der to leave you un­ham­pered in your de­lib­er­a­tions, I am leav­ing you for two weeks. Be not anx­ious about me, for I will re­turn to you. I will be about my Fa­ther’s busi­ness, for we have other realms be­sides this one.”

• historically › Jesus pledged approval upon apostles reaching unanimity

144:6.12On the af­ter­noon of their fi­nal dis­cus­sion of fi­nan­cial ques­tions, Je­sus re­turned, heard of their de­lib­er­a­tions, lis­tened to their de­ci­sions, and said: “These, then, are your con­clu­sions, and I shall help you each to carry out the spirit of your united de­ci­sions.”

• historically › cf: time for break with religious rulers

163:4.76. Make clear to all faith­ful be­liev­ers that the time for an open break with the re­li­gious lead­ers of the Jews at Je­ru­sa­lem has now come.

• historically › cf: time for break with religious rulers

164:3.16Je­sus gave this man his sight by mirac­u­lous work­ing, on this Sab­bath morn­ing and in Je­ru­sa­lem near the tem­ple, for the prime pur­pose of mak­ing this act an open chal­lenge to the San­hedrin and all the Jew­ish teach­ers and re­li­gious lead­ers. This was his way of pro­claim­ing an open break with the Phar­isees. He was al­ways pos­i­tive in ev­ery­thing he did. And it was for the pur­pose of bring­ing these mat­ters be­fore the San­hedrin that Je­sus brought his two apos­tles to this man early in the af­ter­noon of this Sab­bath day and de­lib­er­ately pro­voked those dis­cus­sions which com­pelled the Phar­isees to take no­tice of the mir­a­cle.

• historically › pitiful subdivision of Christian believers

170:5.20It is just be­cause the gospel of Je­sus was so many-sided that within a few cen­turies stu­dents of the rec­ords of his teach­ings be­came di­vided up into so many cults and sects. This piti­ful sub­di­vi­sion of Chris­tian be­liev­ers re­sults from fail­ure to dis­cern in the Mas­ter’s man­i­fold teach­ings the di­vine one­ness of his match­less life. But some­day the true be­liev­ers in Je­sus will not be thus spir­i­tu­ally di­vided in their at­ti­tude be­fore un­be­liev­ers. Al­ways we may have di­ver­sity of in­tel­lec­tual com­pre­hen­sion and in­ter­pre­ta­tion, even vary­ing de­grees of so­cial­iza­tion, but lack of spir­i­tual broth­er­hood is both in­ex­cus­able and rep­re­hen­si­ble.

• for mortals › cf: inevitable clash between religion of spirit and authority

173:3.3Je­sus did not de­spise the Phar­isees and Sad­ducees per­son­ally. It was their sys­tems of teach­ing and prac­tice which he sought to dis­credit. He was hos­tile to no man, but here was oc­cur­ring the in­ev­i­ta­ble clash be­tween a new and liv­ing re­li­gion of the spirit and the older re­li­gion of cer­e­mony, tra­di­tion, and au­thor­ity.

• for mortals › cf: no peace between truth and error

175:1.2“In ev­ery man­ner con­sis­tent with do­ing my Fa­ther’s will, I and my apos­tles have done our ut­most to live in peace with our breth­ren, to con­form with the rea­son­able re­quire­ments of the laws of Moses and the tra­di­tions of Is­rael. We have per­sis­tently sought peace, but the lead­ers of Is­rael will not have it. By re­ject­ing the truth of God and the light of heaven, they are align­ing them­selves on the side of er­ror and dark­ness. There can­not be peace be­tween light and dark­ness, be­tween life and death, be­tween truth and er­ror.

• historically › pitiful subdivision of Christian believers

195:10.15These var­i­ous group­ings of Chris­tians may serve to ac­com­mo­date nu­mer­ous dif­fer­ent types of would-be be­liev­ers among the var­i­ous peo­ples of West­ern civ­i­liza­tion, but such di­vi­sion of Chris­ten­dom pre­sents a grave weak­ness when it at­tempts to carry the gospel of Je­sus to Ori­en­tal peo­ples. These races do not yet un­der­stand that there is a re­li­gion of Je­sus sep­a­rate, and some­what apart, from Chris­tian­ity, which has more and more be­come a re­li­gion about Je­sus.