Universal Father

0:3.1To­tal, in­fi­nite re­al­ity is ex­is­ten­tial in seven phases and as seven co-or­di­nate Ab­so­lutes:

0:3.21. The First Source and Cen­ter.

0:3.32. The Sec­ond Source and Cen­ter.

0:3.43. The Third Source and Cen­ter.

0:3.54. The Isle of Par­a­dise.

0:3.65. The De­ity Ab­so­lute.

0:3.76. The Uni­ver­sal Ab­so­lute.

0:3.87. The Un­qual­i­fied Ab­so­lute.

0:3.9God, as the First Source and Cen­ter, is pri­mal in re­la­tion to to­tal re­al­ity—un­qual­i­fiedly. The First Source and Cen­ter is in­fi­nite as well as eter­nal and is there­fore lim­ited or con­di­tioned only by vo­li­tion.

0:3.10God—the Uni­ver­sal Fa­ther—is the per­son­al­ity of the First Source and Cen­ter and as such main­tains per­sonal re­la­tions of in­fi­nite con­trol over all co-or­di­nate and sub­or­di­nate sources and cen­ters. Such con­trol is per­sonal and in­fi­nite in po­ten­tial, even though it may never ac­tu­ally func­tion ow­ing to the per­fec­tion of the func­tion of such co-or­di­nate and sub­or­di­nate sources and cen­ters and per­son­al­i­ties.

0:3.11The First Source and Cen­ter is, there­fore, pri­mal in all do­mains: de­i­fied or un­de­i­fied, per­sonal or im­per­sonal, ac­tual or po­ten­tial, fi­nite or in­fi­nite. No thing or be­ing, no rel­a­tiv­ity or fi­nal­ity, ex­ists ex­cept in di­rect or in­di­rect re­la­tion to, and de­pen­dence on, the pri­macy of the First Source and Cen­ter.

0:3.12The First Source and Cen­ter is re­lated to the uni­verse as:

0:3.131. The grav­ity forces of the ma­te­rial uni­verses are con­ver­gent in the grav­ity cen­ter of nether Par­a­dise. That is just why the ge­o­graphic lo­ca­tion of his per­son is eter­nally fixed in ab­so­lute re­la­tion to the force-en­ergy cen­ter of the nether or ma­te­rial plane of Par­a­dise. But the ab­so­lute per­son­al­ity of De­ity ex­ists on the up­per or spir­i­tual plane of Par­a­dise.

0:3.142. The mind forces are con­ver­gent in the In­fi­nite Spirit; the dif­fer­en­tial and di­ver­gent cos­mic mind in the Seven Mas­ter Spir­its; the fac­tu­al­iz­ing mind of the Su­preme as a time-space ex­pe­ri­ence in Maj­es­ton.

0:3.153. The uni­verse spirit forces are con­ver­gent in the Eter­nal Son.

0:3.164. The un­lim­ited ca­pac­ity for de­ity ac­tion re­sides in the De­ity Ab­so­lute.

0:3.175. The un­lim­ited ca­pac­ity for in­fin­ity re­sponse ex­ists in the Un­qual­i­fied Ab­so­lute.

0:3.186. The two Ab­so­lutes—Qual­i­fied and Un­qual­i­fied—are co-or­di­nated and uni­fied in and by the Uni­ver­sal Ab­so­lute.

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.

0:3.20RE­AL­ITY, as com­pre­hended by fi­nite be­ings, is par­tial, rel­a­tive, and shad­owy. The max­i­mum De­ity re­al­ity fully com­pre­hen­si­ble by evo­lu­tion­ary fi­nite crea­tures is em­braced within the Su­preme Be­ing. Nev­er­the­less there are an­te­ced­ent and eter­nal re­al­i­ties, super­fi­nite re­al­i­ties, which are an­ces­tral to this Su­preme De­ity of evo­lu­tion­ary time-space crea­tures. In at­tempt­ing to por­tray the ori­gin and na­ture of uni­ver­sal re­al­ity, we are forced to em­ploy the tech­nique of time-space rea­son­ing in or­der to reach the level of the fi­nite mind. There­fore must many of the si­mul­ta­ne­ous events of eter­nity be pre­sented as se­quen­tial trans­ac­tions.

0:3.21As a time-space crea­ture would view the ori­gin and dif­fer­en­ti­a­tion of Re­al­ity, the eter­nal and in­fi­nite I AM achieved De­ity lib­er­a­tion from the fet­ters of un­qual­i­fied in­fin­ity through the ex­er­cise of in­her­ent and eter­nal free will, and this di­vorce­ment from un­qual­i­fied in­fin­ity pro­duced the first ab­so­lute di­vin­ity-ten­sion. This ten­sion of in­fin­ity dif­fer­en­tial is re­solved by the Uni­ver­sal Ab­so­lute, which func­tions to unify and co-or­di­nate the dy­namic in­fin­ity of To­tal De­ity and the static in­fin­ity of the Un­qual­i­fied Ab­so­lute.

0:3.22In this orig­i­nal trans­ac­tion the the­o­ret­i­cal I AM achieved the re­al­iza­tion of per­son­al­ity by be­com­ing the Eter­nal Fa­ther of the Orig­i­nal Son si­mul­ta­ne­ously with be­com­ing the Eter­nal Source of the Isle of Par­a­dise. Co­ex­is­tent with the dif­fer­en­ti­a­tion of the Son from the Fa­ther, and in the pres­ence of Par­a­dise, there ap­peared the per­son of the In­fi­nite Spirit and the cen­tral uni­verse of Ha­vona. With the ap­pear­ance of co­ex­is­tent per­sonal De­ity, the Eter­nal Son and the In­fi­nite Spirit, the Fa­ther es­caped, as a per­son­al­ity, from oth­er­wise in­ev­i­ta­ble dif­fu­sion through­out the po­ten­tial of To­tal De­ity. Thence­forth it is only in Trin­ity as­so­ci­a­tion with his two De­ity equals that the Fa­ther fills all De­ity po­ten­tial, while in­creas­ingly ex­pe­ri­en­tial De­ity is be­ing ac­tu­al­ized on the di­vin­ity lev­els of Su­prem­acy, Ul­ti­macy, and Ab­so­lute­ness.

0:3.23The con­cept of the I AM is a philo­sophic con­ces­sion which we make to the time-bound, space-fet­tered, fi­nite mind of man, to the im­pos­si­bil­ity of crea­ture com­pre­hen­sion of eter­nity ex­is­tences—non­be­gin­ning, non­end­ing re­al­i­ties and re­la­tion­ships. To the time-space crea­ture, all things must have a be­gin­ning save only the ONE UN­CAUSED—the primeval cause of causes. There­fore do we con­cep­tu­al­ize this philo­sophic value-level as the I AM, at the same time in­struct­ing all crea­tures that the Eter­nal Son and the In­fi­nite Spirit are co­eter­nal with the I AM; in other words, that there never was a time when the I AM was not the Fa­ther of the Son and, with him, of the Spirit.

0:3.24The In­fi­nite is used to de­note the full­ness—the fi­nal­ity—im­plied by the pri­macy of the First Source and Cen­ter. The the­o­ret­i­cal I AM is a crea­ture-philo­sophic ex­ten­sion of the “in­fin­ity of will,” but the In­fi­nite is an ac­tual value-level rep­re­sent­ing the eter­nity-in­ten­sion of the true in­fin­ity of the ab­so­lute and un­fet­tered free will of the Uni­ver­sal Fa­ther. This con­cept is some­times des­ig­nated the Fa­ther-In­fi­nite.

0:3.25Much of the con­fu­sion of all or­ders of be­ings, high and low, in their ef­forts to dis­cover the Fa­ther-In­fi­nite, is in­her­ent in their lim­i­ta­tions of com­pre­hen­sion. The ab­so­lute pri­macy of the Uni­ver­sal Fa­ther is not ap­par­ent on subin­fi­nite lev­els; there­fore is it prob­a­ble that only the Eter­nal Son and the In­fi­nite Spirit truly know the Fa­ther as an in­fin­ity; to all other per­son­al­i­ties such a con­cept rep­re­sents the ex­er­cise of faith.

13:0.3The seven se­cret spheres of the Uni­ver­sal Fa­ther, cir­cu­lat­ing about Par­a­dise in close prox­im­ity to the eter­nal Isle, are highly re­flec­tive of the spir­i­tual lu­mi­nos­ity of the cen­tral shin­ing of the eter­nal De­i­ties, shed­ding this light of di­vine glory through­out Par­a­dise and even upon the seven cir­cuits of Ha­vona.

13:1.1The Fa­ther’s cir­cuit of sa­cred life spheres con­tains the only in­her­ent per­son­al­ity se­crets in the uni­verse of uni­verses. These satel­lites of Par­a­dise, the in­ner­most of the three cir­cuits, are the only for­bid­den do­mains con­cerned with per­son­al­ity in the cen­tral uni­verse. Nether Par­a­dise and the worlds of the Son are like­wise closed to per­son­al­i­ties, but nei­ther of those realms is in any way di­rectly con­cerned with per­son­al­ity.

13:1.2The Par­a­dise worlds of the Fa­ther are di­rected by the high­est or­der of the Sta­tion­ary Sons of the Trin­ity, the Trin­i­tized Se­crets of Su­prem­acy. Of these worlds I can tell lit­tle; of their man­i­fold ac­tiv­i­ties I may tell less. Such in­for­ma­tion con­cerns only those be­ings who func­tion thereon and go forth there­from. And though I am some­what fa­mil­iar with six of these spe­cial worlds, never have I landed on Di­vin­ing­ton; that world is wholly for­bid­den to me.

13:1.3One of the rea­sons for the se­crecy of these worlds is be­cause each of these sa­cred spheres en­joys a spe­cial­ized rep­re­sen­ta­tion, or man­i­fes­ta­tion, of the De­i­ties com­pos­ing the Par­a­dise Trin­ity; not a per­son­al­ity, but a unique pres­ence of Di­vin­ity which can only be ap­pre­ci­ated and com­pre­hended by those par­tic­u­lar groups of in­tel­li­gences res­i­dent on, or ad­mis­si­ble to, that par­tic­u­lar sphere. The Trin­i­tized Se­crets of Su­prem­acy are the per­sonal agents of these spe­cial­ized and im­per­sonal pres­ences of Di­vin­ity. And the Se­crets of Su­prem­acy are highly per­sonal be­ings, su­perbly en­dowed and mar­velously adapted to their ex­alted and ex­act­ing work.

13:1.41. DI­VIN­ING­TON. This world is, in a unique sense, the “bo­som of the Fa­ther,” the per­sonal-com­mu­nion sphere of the Uni­ver­sal Fa­ther, and thereon is a spe­cial man­i­fes­ta­tion of his di­vin­ity. Di­vin­ing­ton is the Par­a­dise ren­dezvous of the Thought Ad­justers, but it is also the home of nu­mer­ous other en­ti­ties, per­son­al­i­ties, and other be­ings tak­ing ori­gin in the Uni­ver­sal Fa­ther. Many per­son­al­i­ties be­sides the Eter­nal Son are of di­rect ori­gin by the soli­tary acts of the Uni­ver­sal Fa­ther. Only the Fa­ther frag­ments and those per­son­al­i­ties and other be­ings of di­rect and ex­clu­sive ori­gin in the Uni­ver­sal Fa­ther frat­er­nize and func­tion on this abode.

13:1.5The se­crets of Di­vin­ing­ton in­clude the se­cret of the be­stowal and mis­sion of Thought Ad­justers. Their na­ture, ori­gin, and the tech­nique of their con­tact with the lowly crea­tures of the evo­lu­tion­ary worlds is a se­cret of this Par­a­dise sphere. These amaz­ing trans­ac­tions do not per­son­ally con­cern the rest of us, and there­fore do the De­i­ties deem it proper to with­hold cer­tain fea­tures of this great and di­vine min­istry from our full un­der­stand­ing. In so far as we come in con­tact with this phase of di­vine ac­tiv­ity, we are per­mit­ted full knowl­edge of these trans­ac­tions, but con­cern­ing the in­ti­mate de­tails of this great be­stowal we are not fully in­formed.

13:1.6This sphere also holds the se­crets of the na­ture, pur­pose, and ac­tiv­i­ties of all other forms of Fa­ther frag­ments, of the Grav­ity Mes­sen­gers, and of hosts of other be­ings un­re­vealed to you. It is highly prob­a­ble that those truths per­tain­ing to Di­vin­ing­ton which are with­held from me, if re­vealed, would merely con­fuse and hand­i­cap me in my pres­ent work, and still again, per­haps they are be­yond the con­cep­tual ca­pac­ity of my or­der of be­ing.

13:1.72. SONAR­ING­TON. This sphere is the “bo­som of the Son,” the per­sonal re­ceiv­ing world of the Eter­nal Son. It is the Par­a­dise head­quar­ters of the de­scend­ing and as­cend­ing Sons of God when, and af­ter, they are fully ac­cred­ited and fi­nally ap­proved. This world is the Par­a­dise home for all Sons of the Eter­nal Son and of his co-or­di­nate and as­so­ciate Sons. There are nu­mer­ous or­ders of di­vine son­ship at­tached to this su­per­nal abode which have not been re­vealed to mor­tals since they are not con­cerned with the plans of the as­cen­sion scheme of hu­man spir­i­tual pro­gres­sion through the uni­verses and on to Par­a­dise.

13:1.8The se­crets of Sonar­ing­ton in­clude the se­cret of the in­car­na­tion of the di­vine Sons. When a Son of God be­comes a Son of Man, is lit­er­ally born of woman, as oc­curred on your world nine­teen hun­dred years ago, it is a uni­ver­sal mys­tery. It is oc­cur­ring right along through­out the uni­verses, and it is a Sonar­ing­ton se­cret of di­vine son­ship. The Ad­justers are a mys­tery of God the Fa­ther. The in­car­na­tion of the di­vine Sons is a mys­tery of God the Son; it is a se­cret locked up in the sev­enth sec­tor of Sonar­ing­ton, a realm pen­e­trated by none save those who have per­son­ally passed through this unique ex­pe­ri­ence. Only those phases of in­car­na­tion hav­ing to do with your as­cen­sion ca­reer have been brought to your no­tice. There are many other phases of the mys­tery of the in­car­na­tion of the Par­a­dise Sons of un­re­vealed types on mis­sions of uni­verse ser­vice which are undis­closed to you. And there are still other Sonar­ing­ton mys­ter­ies.

13:1.93. SPIR­IT­ING­TON. This world is the “bo­som of the Spirit,” the Par­a­dise home of the high be­ings that ex­clu­sively rep­re­sent the In­fi­nite Spirit. Here for­gather the Seven Mas­ter Spir­its and cer­tain of their off­spring from all uni­verses. At this ce­les­tial abode may also be found nu­mer­ous un­re­vealed or­ders of spirit per­son­al­i­ties, be­ings as­signed to the man­i­fold ac­tiv­i­ties of the uni­verse not as­so­ci­ated with the plans of up­step­ping the mor­tal crea­tures of time to the Par­a­dise lev­els of eter­nity.

13:1.10The se­crets of Spir­it­ing­ton in­volve the im­pen­e­tra­ble mys­ter­ies of re­flec­tiv­ity. We tell you of the vast and uni­ver­sal phe­nom­e­non of re­flec­tiv­ity, more par­tic­u­larly as it is op­er­a­tive on the head­quar­ters worlds of the seven super­uni­verses, but we never fully ex­plain this phe­nom­e­non, for we do not fully un­der­stand it. Much, very much, we do com­pre­hend, but many ba­sic de­tails are still mys­te­ri­ous to us. Re­flec­tiv­ity is a se­cret of God the Spirit. You have been in­structed con­cern­ing re­flec­tiv­ity func­tions in re­la­tion to the as­cen­sion scheme of mor­tal sur­vival, and it does so op­er­ate, but re­flec­tiv­ity is also an in­dis­pens­able fea­ture of the nor­mal work­ing of nu­mer­ous other phases of uni­verse oc­cu­pa­tion. This en­dow­ment of the In­fi­nite Spirit is also uti­lized in chan­nels other than those of in­tel­li­gence gath­er­ing and in­for­ma­tion dis­sem­i­na­tion. And there are other se­crets of Spir­it­ing­ton.

13:1.114. VICEGERING­TON. This planet is the “bo­som of the Fa­ther and the Son” and is the se­cret sphere of cer­tain un­re­vealed be­ings who take ori­gin by the acts of the Fa­ther and the Son. This is also the Par­a­dise home of many glo­ri­fied be­ings of com­plex an­ces­try, those whose ori­gin is com­pli­cated be­cause of the many di­verse tech­niques op­er­a­tive in the seven super­uni­verses. Many groups of be­ings for­gather on this world whose iden­tity has not been re­vealed to Uran­tia mor­tals.

13:1.12The se­crets of Vicegering­ton in­clude the se­crets of trin­i­ti­za­tion, and trin­i­ti­za­tion con­sti­tutes the se­cret of au­thor­ity to rep­re­sent the Trin­ity, to act as vicegerents of the Gods. Au­thor­ity to rep­re­sent the Trin­ity at­taches only to those be­ings, re­vealed and un­re­vealed, who are trin­i­tized, cre­ated, even­tu­ated, or eter­nal­ized by any two or all three of the Par­a­dise Trin­ity. Per­son­al­i­ties brought into be­ing by the trini­tiz­ing acts of cer­tain types of glo­ri­fied crea­tures rep­re­sent no more than the con­cep­tual po­ten­tial mo­bi­lized in that trin­i­ti­za­tion, al­beit such crea­tures may as­cend the path of De­ity em­brace open to all of their kind.

13:1.13Non­trini­tized be­ings do not fully un­der­stand the tech­nique of trin­i­ti­za­tion by ei­ther two or three Cre­ators or by cer­tain crea­tures. You will never fully un­der­stand such a phe­nom­e­non un­less, in the far-dis­tant fu­ture of your glo­ri­fied ca­reer, you should es­say and suc­ceed in such an ad­ven­ture, be­cause oth­er­wise these se­crets of Vicegering­ton will al­ways be for­bid­den you. But to me, a high Trin­ity-ori­gin be­ing, all sec­tors of Vicegering­ton are open. I fully un­der­stand, and just as fully and sa­credly pro­tect, the se­cret of my ori­gin and des­tiny.

13:1.14There are still other forms and phases of trin­i­ti­za­tion which have not been brought to the no­tice of the Uran­tia peo­ples, and these ex­pe­ri­ences, in their per­sonal as­pects, are duly pro­tected in the se­cret sec­tor of Vicegering­ton.

13:1.155. SOLI­TAR­ING­TON. This world is the “bo­som of the Fa­ther and the Spirit” and is the ren­dezvous of a mag­nif­i­cent host of un­re­vealed be­ings of ori­gin in the con­joint acts of the Uni­ver­sal Fa­ther and the In­fi­nite Spirit, be­ings who par­take of the traits of the Fa­ther in ad­di­tion to their Spirit in­her­i­tance.

13:1.16This is also the home of the Soli­tary Mes­sen­gers and of other per­son­al­i­ties of the super­an­gelic or­ders. You know of very few of these be­ings; there are vast num­bers of or­ders un­re­vealed on Uran­tia. Be­cause they are domi­ciled on the fifth world, it does not nec­es­sar­ily fol­low that the Fa­ther had aught to do with the cre­ation of Soli­tary Mes­sen­gers or their super­an­gelic as­so­ciates, but in this uni­verse age he does have to do with their func­tion. Dur­ing the pres­ent uni­verse age this is also the sta­tus sphere of the Uni­verse Power Di­rec­tors.

13:1.17There are nu­mer­ous ad­di­tional or­ders of spirit per­son­al­i­ties, be­ings un­known to mor­tal man, who look upon Soli­tar­ing­ton as their Par­a­dise home sphere. It should be re­mem­bered that all di­vi­sions and lev­els of uni­verse ac­tiv­i­ties are just as fully pro­vided with spirit min­is­ters as is the realm con­cerned with help­ing mor­tal man as­cend to his di­vine Par­a­dise des­tiny.

13:1.18The se­crets of Soli­tar­ing­ton. Be­sides cer­tain se­crets of trin­i­ti­za­tion, this world holds the se­crets of the per­sonal re­la­tion of the In­fi­nite Spirit with cer­tain of the higher off­spring of the Third Source and Cen­ter. On Soli­tar­ing­ton are held the mys­ter­ies of the in­ti­mate as­so­ci­a­tion of nu­mer­ous un­re­vealed or­ders with the spir­its of the Fa­ther, of the Son, and of the Spirit, with the three­fold spirit of the Trin­ity, and with the spir­its of the Su­preme, the Ul­ti­mate, and the Su­preme-Ul­ti­mate.

13:1.196. SERAPH­ING­TON. This sphere is the “bo­som of the Son and the Spirit” and is the home world of the vast hosts of un­re­vealed be­ings cre­ated by the Son and the Spirit. This is also the des­tiny sphere of all min­is­ter­ing or­ders of the an­gelic hosts, in­clud­ing super­na­phim, se­con­a­phim, and ser­a­phim. There also serve in the cen­tral and out­ly­ing uni­verses many or­ders of su­perb spir­its who are not “min­is­ter­ing spir­its to those who shall be heirs of sal­va­tion.” All these spirit work­ers in all lev­els and realms of uni­verse ac­tiv­i­ties look upon Seraph­ing­ton as their Par­a­dise home.

13:1.20The se­crets of Seraph­ing­ton in­volve a three­fold mys­tery, only one of which I may men­tion—the mys­tery of se­raphic trans­port. The abil­ity of var­i­ous or­ders of ser­a­phim and al­lied spirit be­ings to en­velop within their spirit forms all or­ders of non­ma­te­rial per­son­al­i­ties and to carry them away on lengthy in­ter­plan­e­tary jour­neys, is a se­cret locked up in the sa­cred sec­tors of Seraph­ing­ton. The trans­port ser­a­phim com­pre­hend this mys­tery, but they do not com­mu­ni­cate it to the rest of us, or per­haps they can­not. The other mys­ter­ies of Seraph­ing­ton per­tain to the per­sonal ex­pe­ri­ences of types of spirit servers as yet not re­vealed to mor­tals. And we re­frain from dis­cussing the se­crets of such closely re­lated be­ings be­cause you can al­most com­pre­hend such near or­ders of ex­is­tence, and it would be akin to be­trayal of trust to pre­sent even our par­tial knowl­edge of such phe­nom­ena.

13:1.217. AS­CEND­ING­TON. This unique world is the “bo­som of the Fa­ther, Son, and Spirit,” the ren­dezvous of the as­cen­dant crea­tures of space, the re­ceiv­ing sphere of the pil­grims of time who are pass­ing through the Ha­vona uni­verse on their way to Par­a­dise. As­cend­ing­ton is the ac­tual Par­a­dise home of the as­cen­dant souls of time and space un­til they at­tain Par­a­dise sta­tus. You mor­tals will spend most of your Ha­vona “va­ca­tions” on As­cend­ing­ton. Dur­ing your Ha­vona life As­cend­ing­ton will be to you what the re­ver­sion di­rec­tors were dur­ing the lo­cal and super­uni­verse as­cen­sion. Here you will en­gage in thou­sands of ac­tiv­i­ties which are be­yond the grasp of mor­tal imag­i­na­tion. And as on ev­ery pre­vi­ous ad­vance in the God­ward as­cent, your hu­man self will here en­ter into new re­la­tion­ships with your di­vine self.

13:1.22The se­crets of As­cend­ing­ton in­clude the mys­tery of the grad­ual and cer­tain build­ing up in the ma­te­rial and mor­tal mind of a spir­i­tual and po­ten­tially im­mor­tal coun­ter­part of char­ac­ter and iden­tity. This phe­nom­e­non con­sti­tutes one of the most per­plex­ing mys­ter­ies of the uni­verses—the evo­lu­tion of an im­mor­tal soul within the mind of a mor­tal and ma­te­rial crea­ture.

13:1.23You will never fully un­der­stand this mys­te­ri­ous trans­ac­tion un­til you reach As­cend­ing­ton. And that is just why all As­cend­ing­ton will be open to your won­der­ing gaze. One sev­enth of As­cend­ing­ton is for­bid­den to me—that sec­tor con­cerned with this very se­cret which is (or will be) the ex­clu­sive ex­pe­ri­ence and pos­ses­sion of your type of be­ing. This ex­pe­ri­ence be­longs to your hu­man or­der of ex­is­tence. My or­der of per­son­al­ity is not di­rectly con­cerned with such trans­ac­tions. It is there­fore for­bid­den to me and even­tu­ally re­vealed to you. But even af­ter it is re­vealed to you, for some rea­son it for­ever re­mains your se­cret. You do not re­veal it to us nor to any other or­der of be­ings. We know about the eter­nal fu­sion of a di­vine Ad­juster and an im­mor­tal soul of hu­man ori­gin, but the as­cen­dant fi­nal­i­ters know this very ex­pe­ri­ence as an ab­so­lute re­al­ity.

13:2.1These home worlds of the di­verse or­ders of spir­i­tual be­ings are tremen­dous and stu­pen­dous spheres, and they are equal to Par­a­dise in their match­less beauty and su­perb glory. They are ren­dezvous worlds, re­union spheres, serv­ing as per­ma­nent cos­mic ad­dresses. As fi­nal­i­ters you will be domi­ciled on Par­a­dise, but As­cend­ing­ton will be your home ad­dress at all times, even when you en­ter ser­vice in outer space. Through all eter­nity you will re­gard As­cend­ing­ton as your home of sen­ti­men­tal mem­o­ries and rem­i­nis­cent rec­ol­lec­tions. When you be­come sev­enth-stage spirit be­ings, pos­si­bly you will give up your res­i­den­tial sta­tus on Par­a­dise.

13:2.2If outer uni­verses are in the mak­ing, if they are to be in­hab­ited by time crea­tures of as­cen­sion po­ten­tial, then we in­fer that these chil­dren of the fu­ture will also be des­tined to look upon As­cend­ing­ton as their Par­a­dise home world.

13:2.3As­cend­ing­ton is the only sa­cred sphere that will be un­re­servedly open to your in­spec­tion as a Par­a­dise ar­rival. Vicegering­ton is the only sa­cred sphere that is wholly and un­re­servedly open to my scrutiny. Though its se­crets are con­cerned in my ori­gin, in this uni­verse age I do not re­gard Vicegering­ton as my home. Trin­ity-ori­gin be­ings and trin­i­tized be­ings are not the same.

13:2.4The Trin­ity-ori­gin be­ings do not fully share the Fa­ther’s worlds; they have their sole homes on the Isle of Par­a­dise in close prox­im­ity to the Most Holy Sphere. They of­ten ap­pear on As­cend­ing­ton, the “bo­som of the Fa­ther-Son-Spirit,” where they frat­er­nize with their breth­ren who have come up from the lowly worlds of space.

13:2.5You might as­sume that Cre­ator Sons, be­ing of Fa­ther-Son ori­gin, would re­gard Vicegering­ton as their home, but such is not the case in this uni­verse age of the func­tion of God the Sev­en­fold. And there are many sim­i­lar prob­lems that will per­plex you, for you are sure to en­counter many dif­fi­cul­ties as you at­tempt to un­der­stand these things which are so near Par­a­dise. Nor can you suc­cess­fully rea­son out these ques­tions; you know so lit­tle. And if you knew more about the Fa­ther’s worlds, you would sim­ply en­counter more dif­fi­cul­ties un­til you knew all about them. Sta­tus on any of these se­cret worlds is ac­quired by ser­vice as well as by na­ture of ori­gin, and the suc­ces­sive uni­verse ages may and do re­dis­tribute cer­tain of these per­son­al­ity group­ings.

13:2.6The worlds of the in­ner cir­cuit are re­ally fra­ter­nal or sta­tus worlds more than ac­tual res­i­den­tial spheres. Mor­tals will at­tain some sta­tus on each of the Fa­ther’s worlds save one. For ex­am­ple: When you mor­tals at­tain Ha­vona, you are granted clear­ance for As­cend­ing­ton, where you are most wel­come, but you are not per­mit­ted to visit the other six sa­cred worlds. Sub­se­quent to your pas­sage through the Par­a­dise regime and af­ter your ad­mis­sion to the Corps of the Fi­nal­ity, you are granted clear­ance for Sonar­ing­ton since you are sons of God as well as as­cend­ers—and you are even more. But there will al­ways re­main one sev­enth of Sonar­ing­ton, the sec­tor of the in­car­na­tion se­crets of the di­vine Sons, which will not be open to your scrutiny. Never will those se­crets be re­vealed to the as­cen­dant sons of God.

13:2.7Even­tu­ally you will have full ac­cess to As­cend­ing­ton and rel­a­tive ac­cess to the other spheres of the Fa­ther ex­cept Di­vin­ing­ton. But even when you are granted per­mis­sion to land on five ad­di­tional se­cret spheres, af­ter you have be­come a fi­nal­i­ter, you will not be al­lowed to visit all sec­tors of such worlds. Nor will you be per­mit­ted to land on the shores of Di­vin­ing­ton, the “bo­som of the Fa­ther,” though you shall surely stand re­peat­edly at the “right hand of the Fa­ther.” Never through­out all eter­nity will there arise any ne­ces­sity for your pres­ence on the world of the Thought Ad­justers.

13:2.8These ren­dezvous worlds of spirit life are for­bid­den ground to the ex­tent that we are asked not to ne­go­ti­ate en­trance to those phases of these spheres which are wholly out­side our realms of ex­pe­ri­ence. You may be­come crea­ture per­fect even as the Uni­ver­sal Fa­ther is de­ity per­fect, but you may not know all the ex­pe­ri­en­tial se­crets of all other or­ders of uni­verse per­son­al­i­ties. When the Cre­ator has an ex­pe­ri­en­tial per­son­al­ity se­cret with his crea­ture, the Cre­ator pre­serves that se­cret in eter­nal con­fi­dence.

13:2.9All these se­crets are sup­pos­edly known to the col­lec­tive body of the Trin­i­tized Se­crets of Su­prem­acy. These be­ings are fully known only by their spe­cial world groups; they are lit­tle com­pre­hended by other or­ders. Af­ter you at­tain Par­a­dise, you will know and ar­dently love the ten Se­crets of Su­prem­acy who di­rect As­cend­ing­ton. Ex­cept­ing Di­vin­ing­ton, you will also achieve a par­tial un­der­stand­ing of the Se­crets of Su­prem­acy on the other worlds of the Fa­ther, though not so per­fectly as on As­cend­ing­ton.

13:2.10The Trin­i­tized Se­crets of Su­prem­acy, as their name might sug­gest, are re­lated to the Su­preme; they are like­wise re­lated to the Ul­ti­mate and to the fu­ture Su­preme-Ul­ti­mate. These Se­crets of Su­prem­acy are the se­crets of the Su­preme and also the se­crets of the Ul­ti­mate, even the se­crets of the Su­preme-Ul­ti­mate.

11:2.9The eter­nal Isle is com­posed of a sin­gle form of ma­te­ri­al­iza­tion—sta­tion­ary sys­tems of re­al­ity. This lit­eral sub­stance of Par­a­dise is a ho­mo­ge­neous or­ga­ni­za­tion of space po­tency not to be found else­where in all the wide uni­verse of uni­verses. It has re­ceived many names in dif­fer­ent uni­verses, and the Mel­chiz­e­deks of Neb­a­don long since named it ab­so­lu­tum. This Par­a­dise source ma­te­rial is nei­ther dead nor alive; it is the orig­i­nal non­spir­i­tual ex­pres­sion of the First Source and Cen­ter; it is Par­a­dise, and Par­a­dise is with­out du­pli­cate.

8:2.7It is not pos­si­ble that the Spirit could have more of good­ness than the Fa­ther since all good­ness takes ori­gin in the Fa­ther, but in the acts of the Spirit we can the bet­ter com­pre­hend such good­ness. The Fa­ther’s faith­ful­ness and the Son’s con­stancy are made very real to the spirit be­ings and the ma­te­rial crea­tures of the spheres by the lov­ing min­istry and cease­less ser­vice of the per­son­al­i­ties of the In­fi­nite Spirit.

• Creator, Controller, Upholder, First Person of Deity

0:2.121. God the Fa­ther—Cre­ator, Con­trol­ler, and Up­holder. The Uni­ver­sal Fa­ther, the First Per­son of De­ity.

• First Source and Center

1:0.1The Uni­ver­sal Fa­ther is the God of all cre­ation, the First Source and Cen­ter of all things and be­ings. First think of God as a cre­ator, then as a con­trol­ler, and lastly as an in­fi­nite up­holder. The truth about the Uni­ver­sal Fa­ther had be­gun to dawn upon man­kind when the prophet said: “You, God, are alone; there is none be­side you. You have cre­ated the heaven and the heaven of heav­ens, with all their hosts; you pre­serve and con­trol them. By the Sons of God were the uni­verses made. The Cre­ator cov­ers him­self with light as with a gar­ment and stretches out the heav­ens as a cur­tain.” Only the con­cept of the Uni­ver­sal Fa­ther—one God in the place of many gods—en­abled mor­tal man to com­pre­hend the Fa­ther as di­vine cre­ator and in­fi­nite con­trol­ler.

• Creator
• First Source and Center

1:1.1Of all the names by which God the Fa­ther is known through­out the uni­verses, those which des­ig­nate him as the First Source and the Uni­verse Cen­ter are most of­ten en­coun­tered. The First Fa­ther is known by var­i­ous names in dif­fer­ent uni­verses and in dif­fer­ent sec­tors of the same uni­verse. The names which the crea­ture as­signs to the Cre­ator are much de­pen­dent on the crea­ture’s con­cept of the Cre­ator. The First Source and Uni­verse Cen­ter has never re­vealed him­self by name, only by na­ture. If we be­lieve that we are the chil­dren of this Cre­ator, it is only nat­u­ral that we should even­tu­ally call him Fa­ther. But this is the name of our own choos­ing, and it grows out of the rec­og­ni­tion of our per­sonal re­la­tion­ship with the First Source and Cen­ter.

1:1.2The Uni­ver­sal Fa­ther never im­poses any form of ar­bi­trary rec­og­ni­tion, for­mal wor­ship, or slav­ish ser­vice upon the in­tel­li­gent will crea­tures of the uni­verses. The evo­lu­tion­ary in­hab­i­tants of the worlds of time and space must of them­selves—in their own hearts—rec­og­nize, love, and vol­un­tar­ily wor­ship him. The Cre­ator re­fuses to co­erce or com­pel the sub­mis­sion of the spir­i­tual free wills of his ma­te­rial crea­tures. The af­fec­tion­ate ded­i­ca­tion of the hu­man will to the do­ing of the Fa­ther’s will is man’s choic­est gift to God; in fact, such a con­se­cra­tion of crea­ture will con­sti­tutes man’s only pos­si­ble gift of true value to the Par­a­dise Fa­ther. In God, man lives, moves, and has his be­ing; there is noth­ing which man can give to God ex­cept this choos­ing to abide by the Fa­ther’s will, and such de­ci­sions, ef­fected by the in­tel­li­gent will crea­tures of the uni­verses, con­sti­tute the re­al­ity of that true wor­ship which is so sat­is­fy­ing to the love-dom­i­nated na­ture of the Cre­ator Fa­ther.

1:1.3When you have once be­come truly God-con­scious, af­ter you re­ally dis­cover the ma­jes­tic Cre­ator and be­gin to ex­pe­ri­ence the re­al­iza­tion of the in­dwelling pres­ence of the di­vine con­trol­ler, then, in ac­cor­dance with your en­light­en­ment and in ac­cor­dance with the man­ner and method by which the di­vine Sons re­veal God, you will find a name for the Uni­ver­sal Fa­ther which will be ad­e­quately ex­pres­sive of your con­cept of the First Great Source and Cen­ter. And so, on dif­fer­ent worlds and in var­i­ous uni­verses, the Cre­ator be­comes known by nu­mer­ous ap­pel­la­tions, in spirit of re­la­tion­ship all mean­ing the same but, in words and sym­bols, each name stand­ing for the de­gree, the depth, of his en­throne­ment in the hearts of his crea­tures of any given realm.

1:1.4Near the cen­ter of the uni­verse of uni­verses, the Uni­ver­sal Fa­ther is gen­er­ally known by names which may be re­garded as mean­ing the First Source. Far­ther out in the uni­verses of space, the terms em­ployed to des­ig­nate the Uni­ver­sal Fa­ther more of­ten mean the Uni­ver­sal Cen­ter. Still far­ther out in the starry cre­ation, he is known, as on the head­quar­ters world of your lo­cal uni­verse, as the First Cre­ative Source and Di­vine Cen­ter. In one near-by con­stel­la­tion God is called the Fa­ther of Uni­verses. In an­other, the In­fi­nite Up­holder, and to the east, the Di­vine Con­trol­ler. He has also been des­ig­nated the Fa­ther of Lights, the Gift of Life, and the All-pow­er­ful One.

1:1.5On those worlds where a Par­a­dise Son has lived a be­stowal life, God is gen­er­ally known by some name in­dica­tive of per­sonal re­la­tion­ship, ten­der af­fec­tion, and fa­therly de­vo­tion. On your con­stel­la­tion head­quar­ters God is re­ferred to as the Uni­ver­sal Fa­ther, and on dif­fer­ent plan­ets in your lo­cal sys­tem of in­hab­ited worlds he is var­i­ously known as the Fa­ther of Fa­thers, the Par­a­dise Fa­ther, the Ha­vona Fa­ther, and the Spirit Fa­ther. Those who know God through the rev­e­la­tions of the be­stowals of the Par­a­dise Sons, even­tu­ally yield to the sen­ti­men­tal ap­peal of the touch­ing re­la­tion­ship of the crea­ture-Cre­ator as­so­ci­a­tion and re­fer to God as “our Fa­ther.”

1:1.6On a planet of sex crea­tures, in a world where the im­pulses of pa­ren­tal emo­tion are in­her­ent in the hearts of its in­tel­li­gent be­ings, the term Fa­ther be­comes a very ex­pres­sive and ap­pro­pri­ate name for the eter­nal God. He is best known, most uni­ver­sally ac­knowl­edged, on your planet, Uran­tia, by the name God. The name he is given is of lit­tle im­por­tance; the sig­nif­i­cant thing is that you should know him and as­pire to be like him. Your proph­ets of old truly called him “the ev­er­last­ing God” and re­ferred to him as the one who “in­hab­its eter­nity.”

• Volitional Absolute

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.

• First Source and Center

14:6.61. The Uni­ver­sal Fa­ther—the First Source and Cen­ter. God the Fa­ther de­rives su­preme pa­ren­tal sat­is­fac­tion from the per­fec­tion of the cen­tral cre­ation. He en­joys the ex­pe­ri­ence of love sati­ety on near-equal­ity lev­els. The per­fect Cre­ator is di­vinely pleased with the ado­ra­tion of the per­fect crea­ture.

• First Source and Center

15:1.1Within the lim­ited range of the rec­ords, ob­ser­va­tions, and mem­o­ries of the gen­er­a­tions of a mil­lion or a bil­lion of your short years, to all prac­ti­cal in­tents and pur­poses, Uran­tia and the uni­verse to which it be­longs are ex­pe­ri­enc­ing the ad­ven­ture of one long and un­charted plunge into new space; but ac­cord­ing to the rec­ords of Uversa, in ac­cor­dance with older ob­ser­va­tions, in har­mony with the more ex­ten­sive ex­pe­ri­ence and cal­cu­la­tions of our or­der, and as a re­sult of con­clu­sions based on these and other find­ings, we know that the uni­verses are en­gaged in an or­derly, well-un­der­stood, and per­fectly con­trolled pro­ces­sional, swing­ing in ma­jes­tic grandeur around the First Great Source and Cen­ter and his res­i­den­tial uni­verse.

• Center of Centers

15:1.4In this age and as di­rec­tion is re­garded on Uran­tia, super­uni­verse num­ber one swings al­most due north, ap­prox­i­mately op­po­site, in an east­erly di­rec­tion, to the Par­a­dise res­i­dence of the Great Sources and Cen­ters and the cen­tral uni­verse of Ha­vona. This po­si­tion, with the cor­re­spond­ing one to the west, rep­re­sents the near­est phys­i­cal ap­proach of the spheres of time to the eter­nal Isle. Super­uni­verse num­ber two is in the north, prepar­ing for the west­ward swing, while num­ber three now holds the north­ern­most seg­ment of the great space path, hav­ing al­ready turned into the bend lead­ing to the southerly plunge. Num­ber four is on the com­par­a­tively straight­away southerly flight, the ad­vance re­gions now ap­proach­ing op­po­si­tion to the Great Cen­ters. Num­ber five has about left its po­si­tion op­po­site the Cen­ter of Cen­ters while con­tin­u­ing on the di­rect southerly course just pre­ced­ing the east­ward swing; num­ber six oc­cu­pies most of the south­ern curve, the seg­ment from which your super­uni­verse has nearly passed.

• other titles

24:7.2A servi­tal will be long ab­sent from Ha­vona on super­uni­verse as­sign­ment, hav­ing been on many such mis­sions pre­vi­ously, will re­turn home, be granted the priv­i­lege of “per­sonal con­tact” with the Par­a­dise Cen­tral Shin­ing, will be em­braced by the Lu­mi­nous Per­sons, and dis­ap­pear from the rec­og­ni­tion of his spirit fel­lows, never more to reap­pear among those of his kind.

• First Source and Center

26:4.12The pil­grim lands on the re­ceiv­ing planet of Ha­vona, the pi­lot world of the sev­enth cir­cuit, with only one en­dow­ment of per­fec­tion, per­fec­tion of pur­pose. The Uni­ver­sal Fa­ther has de­creed: “Be you per­fect, even as I am per­fect.” That is the as­tound­ing in­vi­ta­tion-com­mand broad­cast to the fi­nite chil­dren of the worlds of space. The pro­mul­ga­tion of that in­junc­tion has set all cre­ation astir in the co-op­er­a­tive ef­fort of the ce­les­tial be­ings to as­sist in bring­ing about the ful­fill­ment and re­al­iza­tion of that tremen­dous com­mand of the First Great Source and Cen­ter.

• Havona Father

51:6.137. The spirit or Ha­vona Fa­ther—the Uni­ver­sal Fa­ther, who dwells on Par­a­dise and be­stows his spirit to live and work in the minds of the lowly crea­tures who in­habit the uni­verse of uni­verses.

• Paradise Father

54:6.2In all their deal­ings with in­tel­li­gent be­ings, both the Cre­ator Son and his Par­a­dise Fa­ther are love dom­i­nated. It is im­pos­si­ble to com­pre­hend many phases of the at­ti­tude of the uni­verse rulers to­ward rebels and re­bel­lion—sin and sin­ners—un­less it be re­mem­bered that God as a Fa­ther takes prece­dence over all other phases of De­ity man­i­fes­ta­tion in all the deal­ings of di­vin­ity with hu­man­ity. It should also be re­called that the Par­a­dise Cre­ator Sons are all mercy mo­ti­vated.

• First Source and Center

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.

• First Person of Deity
• other titles

104:4.1In at­tempt­ing the de­scrip­tion of seven tri­uni­ties, at­ten­tion is di­rected to the fact that the Uni­ver­sal Fa­ther is the pri­mal mem­ber of each. He is, was, and ever will be: the First Uni­ver­sal Fa­ther-Source, Ab­so­lute Cen­ter, Pri­mal Cause, Uni­ver­sal Con­trol­ler, Lim­it­less En­er­gizer, Orig­i­nal Unity, Un­qual­i­fied Up­holder, First Per­son of De­ity, Pri­mal Cos­mic Pat­tern, and Essence of In­fin­ity. The Uni­ver­sal Fa­ther is the per­sonal cause of the Ab­so­lutes; he is the ab­so­lute of Ab­so­lutes.

26:9.2The at­tain­ment of the Uni­ver­sal Fa­ther is the pass­port to eter­nity, not­with­stand­ing the re­main­ing cir­cuits to be tra­versed. It is there­fore a mo­men­tous oc­ca­sion on the pi­lot world of cir­cle num­ber three when the tran­sit trio an­nounce that the last ven­ture of time is about to en­sue; that an­other crea­ture of space seeks en­try to Par­a­dise through the por­tals of eter­nity.

• commandment to become perfect

1:0.3The en­light­ened worlds all rec­og­nize and wor­ship the Uni­ver­sal Fa­ther, the eter­nal maker and in­fi­nite up­holder of all cre­ation. The will crea­tures of uni­verse upon uni­verse have em­barked upon the long, long Par­a­dise jour­ney, the fas­ci­nat­ing strug­gle of the eter­nal ad­ven­ture of at­tain­ing God the Fa­ther. The tran­scen­dent goal of the chil­dren of time is to find the eter­nal God, to com­pre­hend the di­vine na­ture, to rec­og­nize the Uni­ver­sal Fa­ther. God-know­ing crea­tures have only one su­preme am­bi­tion, just one con­sum­ing de­sire, and that is to be­come, as they are in their spheres, like him as he is in his Par­a­dise per­fec­tion of per­son­al­ity and in his uni­ver­sal sphere of righ­teous su­prem­acy. From the Uni­ver­sal Fa­ther who in­hab­its eter­nity there has gone forth the su­preme man­date, “Be you per­fect, even as I am per­fect.” In love and mercy the mes­sen­gers of Par­a­dise have car­ried this di­vine ex­hor­ta­tion down through the ages and out through the uni­verses, even to such lowly an­i­mal-ori­gin crea­tures as the hu­man races of Uran­tia.

1:0.4This mag­nif­i­cent and uni­ver­sal in­junc­tion to strive for the at­tain­ment of the per­fec­tion of di­vin­ity is the first duty, and should be the high­est am­bi­tion, of all the strug­gling crea­ture cre­ation of the God of per­fec­tion. This pos­si­bil­ity of the at­tain­ment of di­vine per­fec­tion is the fi­nal and cer­tain des­tiny of all man’s eter­nal spir­i­tual prog­ress.

1:0.5Uran­tia mor­tals can hardly hope to be per­fect in the in­fi­nite sense, but it is en­tirely pos­si­ble for hu­man be­ings, start­ing out as they do on this planet, to at­tain the su­per­nal and di­vine goal which the in­fi­nite God has set for mor­tal man; and when they do achieve this des­tiny, they will, in all that per­tains to self-re­al­iza­tion and mind at­tain­ment, be just as re­plete in their sphere of di­vine per­fec­tion as God him­self is in his sphere of in­fin­ity and eter­nity. Such per­fec­tion may not be uni­ver­sal in the ma­te­rial sense, un­lim­ited in in­tel­lec­tual grasp, or fi­nal in spir­i­tual ex­pe­ri­ence, but it is fi­nal and com­plete in all fi­nite as­pects of di­vin­ity of will, per­fec­tion of per­son­al­ity mo­ti­va­tion, and God-con­scious­ness.

1:0.6This is the true mean­ing of that di­vine com­mand, “Be you per­fect, even as I am per­fect,” which ever urges mor­tal man on­ward and beck­ons him in­ward in that long and fas­ci­nat­ing strug­gle for the at­tain­ment of higher and higher lev­els of spir­i­tual val­ues and true uni­verse mean­ings. This sub­lime search for the God of uni­verses is the su­preme ad­ven­ture of the in­hab­i­tants of all the worlds of time and space.

• no respecter of persons, races, or generations

1:4.6To ev­ery spirit be­ing and to ev­ery mor­tal crea­ture in ev­ery sphere and on ev­ery world of the uni­verse of uni­verses, the Uni­ver­sal Fa­ther re­veals all of his gra­cious and di­vine self that can be dis­cerned or com­pre­hended by such spirit be­ings and by such mor­tal crea­tures. God is no re­specter of per­sons, ei­ther spir­i­tual or ma­te­rial. The di­vine pres­ence which any child of the uni­verse en­joys at any given mo­ment is lim­ited only by the ca­pac­ity of such a crea­ture to re­ceive and to dis­cern the spirit ac­tu­al­i­ties of the super­ma­te­rial world.

• delights in his children

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.

• doings are all purposeful, wise, and eternally considerate of all concerned

2:2.2There is fi­nal­ity of com­plete­ness and per­fec­tion of re­plete­ness in the man­dates of the Fa­ther. “What­so­ever God does, it shall be for­ever; noth­ing can be added to it nor any­thing taken from it.” The Uni­ver­sal Fa­ther does not re­pent of his orig­i­nal pur­poses of wis­dom and per­fec­tion. His plans are stead­fast, his coun­sel im­mutable, while his acts are di­vine and in­fal­li­ble. “A thou­sand years in his sight are but as yes­ter­day when it is past and as a watch in the night.” The per­fec­tion of di­vin­ity and the mag­ni­tude of eter­nity are for­ever be­yond the full grasp of the cir­cum­scribed mind of mor­tal man.

• no respecter of persons, races, or generations

2:3.1God is righ­teous; there­fore is he just. “The Lord is righ­teous in all his ways.” “‘I have not done with­out cause all that I have done,’ says the Lord.” “The judg­ments of the Lord are true and righ­teous al­to­gether.” The jus­tice of the Uni­ver­sal Fa­ther can­not be in­flu­enced by the acts and per­for­mances of his crea­tures, “for there is no in­iq­uity with the Lord our God, no re­spect of per­sons, no tak­ing of gifts.”

• never torn by conflicting attitudes

2:4.3Only the dis­cern­ment of in­fi­nite wis­dom en­ables a righ­teous God to min­is­ter jus­tice and mercy at the same time and in any given uni­verse sit­u­a­tion. The heav­enly Fa­ther is never torn by con­flict­ing at­ti­tudes to­wards his uni­verse chil­dren; God is never a vic­tim of at­ti­tu­di­nal an­tag­o­nisms. God’s all-know­ing­ness un­fail­ingly di­rects his free will in the choos­ing of that uni­verse con­duct which per­fectly, si­mul­ta­ne­ously, and equally sat­is­fies the de­mands of all his di­vine at­tri­butes and the in­fi­nite qual­i­ties of his eter­nal na­ture.

• always one of divine affection
• loves the righteous and the unrighteous

2:5.1“God is love”; there­fore his only per­sonal at­ti­tude to­wards the af­fairs of the uni­verse is al­ways a re­ac­tion of di­vine af­fec­tion. The Fa­ther loves us suf­fi­ciently to be­stow his life upon us. “He makes his sun to rise on the evil and on the good and sends rain on the just and on the un­just.”

• not willing any should perish

2:5.2It is wrong to think of God as be­ing coaxed into lov­ing his chil­dren be­cause of the sac­ri­fices of his Sons or the in­ter­ces­sion of his sub­or­di­nate crea­tures, “for the Fa­ther him­self loves you.” It is in re­sponse to this pa­ter­nal af­fec­tion that God sends the mar­velous Ad­justers to in­dwell the minds of men. God’s love is uni­ver­sal; “whoso­ever will may come.” He would “have all men be saved by com­ing into the knowl­edge of the truth.” He is “not will­ing that any should per­ish.”

• loves not like a father but as a father

2:6.4The con­cept of God as a king-judge, al­though it fos­tered a high moral stan­dard and cre­ated a law-re­spect­ing peo­ple as a group, left the in­di­vid­ual be­liever in a sad po­si­tion of in­se­cu­rity re­spect­ing his sta­tus in time and in eter­nity. The later He­brew proph­ets pro­claimed God to be a Fa­ther to Is­rael; Je­sus re­vealed God as the Fa­ther of each hu­man be­ing. The en­tire mor­tal con­cept of God is tran­scen­dently il­lu­mi­nated by the life of Je­sus. Self­less­ness is in­her­ent in pa­ren­tal love. God loves not like a fa­ther, but as a fa­ther. He is the Par­a­dise Fa­ther of ev­ery uni­verse per­son­al­ity.

2:6.5Righ­teous­ness im­plies that God is the source of the moral law of the uni­verse. Truth ex­hibits God as a re­vealer, as a teacher. But love gives and craves af­fec­tion, seeks un­der­stand­ing fel­low­ship such as ex­ists be­tween par­ent and child. Righ­teous­ness may be the di­vine thought, but love is a fa­ther’s at­ti­tude. The er­ro­neous sup­po­si­tion that the righ­teous­ness of God was ir­rec­on­cil­able with the self­less love of the heav­enly Fa­ther, pre­sup­posed ab­sence of unity in the na­ture of De­ity and led di­rectly to the elab­o­ra­tion of the atone­ment doc­trine, which is a philo­sophic as­sault upon both the unity and the free-will­ness of God.

• wisdom often restrains his love; justice conditions his rejected mercy

2:6.7God is never wrath­ful, venge­ful, or an­gry. It is true that wis­dom does of­ten re­strain his love, while jus­tice con­di­tions his re­jected mercy. His love of righ­teous­ness can­not help be­ing ex­hib­ited as equal ha­tred for sin. The Fa­ther is not an in­con­sis­tent per­son­al­ity; the di­vine unity is per­fect. In the Par­a­dise Trin­ity there is ab­so­lute unity de­spite the eter­nal iden­ti­ties of the co-or­di­nates of God.

• loves the sinner, hates the sin

2:6.8God loves the sin­ner and hates the sin: such a state­ment is true phil­o­soph­i­cally, but God is a tran­scen­dent per­son­al­ity, and per­sons can only love and hate other per­sons. Sin is not a per­son. God loves the sin­ner be­cause he is a per­son­al­ity re­al­ity (po­ten­tially eter­nal), while to­wards sin God strikes no per­sonal at­ti­tude, for sin is not a spir­i­tual re­al­ity; it is not per­sonal; there­fore does only the jus­tice of God take cog­nizance of its ex­is­tence. The love of God saves the sin­ner; the law of God de­stroys the sin. This at­ti­tude of the di­vine na­ture would ap­par­ently change if the sin­ner fi­nally iden­ti­fied him­self wholly with sin just as the same mor­tal mind may also fully iden­tify it­self with the in­dwelling spirit Ad­juster. Such a sin-iden­ti­fied mor­tal would then be­come wholly un­spir­i­tual in na­ture (and there­fore per­son­ally un­real) and would ex­pe­ri­ence even­tual ex­tinc­tion of be­ing. Un­re­al­ity, even in­com­plete­ness of crea­ture na­ture, can­not ex­ist for­ever in a pro­gress­ingly real and in­creas­ingly spir­i­tual uni­verse.

• delegation of power limits his presence in recognition of prerogatives of subordinates

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

• no respecter of persons, races, or generations
• sin does not alienate affections of

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

• doings are all purposeful, wise, and eternally considerate of all concerned

3:2.8The plan­e­tary crea­tures of God’s spirit in­dwelling, scat­tered hither and yon through­out the uni­verses of space, are so nearly in­fi­nite in num­ber and or­der, their in­tel­lects are so di­verse, their minds are so lim­ited and some­times so gross, their vi­sion is so cur­tailed and lo­cal­ized, that it is al­most im­pos­si­ble to for­mu­late gen­er­al­iza­tions of law ad­e­quately ex­pres­sive of the Fa­ther’s in­fi­nite at­tri­butes and at the same time to any de­gree com­pre­hen­si­ble to these cre­ated in­tel­li­gences. There­fore, to you the crea­ture, many of the acts of the all-pow­er­ful Cre­ator seem to be ar­bi­trary, de­tached, and not in­fre­quently heart­less and cruel. But again I as­sure you that this is not true. God’s do­ings are all pur­pose­ful, in­tel­li­gent, wise, kind, and eter­nally con­sid­er­ate of the best good, not al­ways of an in­di­vid­ual be­ing, an in­di­vid­ual race, an in­di­vid­ual planet, or even an in­di­vid­ual uni­verse; but they are for the wel­fare and best good of all con­cerned, from the low­est to the high­est. In the epochs of time the wel­fare of the part may some­times ap­pear to dif­fer from the wel­fare of the whole; in the cir­cle of eter­nity such ap­par­ent dif­fer­ences are nonex­is­tent.

3:2.9We are all a part of the fam­ily of God, and we must there­fore some­times share in the fam­ily dis­ci­pline. Many of the acts of God which so dis­turb and con­fuse us are the re­sult of the de­ci­sions and fi­nal rul­ings of all-wis­dom, em­pow­er­ing the Con­joint Ac­tor to ex­e­cute the choos­ing of the in­fal­li­ble will of the in­fi­nite mind, to en­force the de­ci­sions of the per­son­al­ity of per­fec­tion, whose sur­vey, vi­sion, and so­lic­i­tude em­brace the high­est and eter­nal wel­fare of all his vast and far-flung cre­ation.

3:2.10Thus it is that your de­tached, sec­tional, fi­nite, gross, and highly ma­te­ri­al­is­tic view­point and the lim­i­ta­tions in­her­ent in the na­ture of your be­ing con­sti­tute such a hand­i­cap that you are un­able to see, com­pre­hend, or know the wis­dom and kind­ness of many of the di­vine acts which to you seem fraught with such crush­ing cru­elty, and which seem to be char­ac­ter­ized by such ut­ter in­dif­fer­ence to the com­fort and wel­fare, to the plan­e­tary hap­pi­ness and per­sonal pros­per­ity, of your fel­low crea­tures. It is be­cause of the lim­its of hu­man vi­sion, it is be­cause of your cir­cum­scribed un­der­stand­ing and fi­nite com­pre­hen­sion, that you mis­un­der­stand the mo­tives, and per­vert the pur­poses, of God. But many things oc­cur on the evo­lu­tion­ary worlds which are not the per­sonal do­ings of the Uni­ver­sal Fa­ther.

• delegation of power limits his presence in recognition of prerogatives of subordinates

3:5.1In his con­tact with the post-Ha­vona cre­ations, the Uni­ver­sal Fa­ther does not ex­er­cise his in­fi­nite power and fi­nal au­thor­ity by di­rect trans­mit­tal but rather through his Sons and their sub­or­di­nate per­son­al­i­ties. And God does all this of his own free will. Any and all pow­ers del­e­gated, if oc­ca­sion should arise, if it should be­come the choice of the di­vine mind, could be ex­er­cised di­rect; but, as a rule, such ac­tion only takes place as a re­sult of the fail­ure of the del­e­gated per­son­al­ity to ful­fill the di­vine trust. At such times and in the face of such de­fault and within the lim­its of the reser­va­tion of di­vine power and po­ten­tial, the Fa­ther does act in­de­pen­dently and in ac­cor­dance with the man­dates of his own choice; and that choice is al­ways one of un­fail­ing per­fec­tion and in­fi­nite wis­dom.

• always one of divine affection
• grieves when his children fail

4:3.5The Uni­ver­sal Fa­ther never does any­thing that causes sub­se­quent sor­row or re­gret, but the will crea­tures of the plan­ning and mak­ing of his Cre­ator per­son­al­i­ties in the out­ly­ing uni­verses, by their un­for­tu­nate choos­ing, some­times oc­ca­sion emo­tions of di­vine sor­row in the per­son­al­i­ties of their Cre­ator par­ents. But though the Fa­ther nei­ther makes mis­takes, har­bors re­grets, nor ex­pe­ri­ences sor­rows, he is a be­ing with a fa­ther’s af­fec­tion, and his heart is un­doubt­edly grieved when his chil­dren fail to at­tain the spir­i­tual lev­els they are ca­pa­ble of reach­ing with the as­sis­tance which has been so freely pro­vided by the spir­i­tual-at­tain­ment plans and the mor­tal-as­cen­sion poli­cies of the uni­verses.

• always one of divine affection

4:4.5God’s ab­so­lute­ness per­vades all seven lev­els of uni­verse re­al­ity. And the whole of this ab­so­lute na­ture is sub­ject to the re­la­tion­ship of the Cre­ator to his uni­verse crea­ture fam­ily. Pre­ci­sion may char­ac­ter­ize trini­tar­ian jus­tice in the uni­verse of uni­verses, but in all his vast fam­ily re­la­tion­ship with the crea­tures of time the God of uni­verses is gov­erned by di­vine sen­ti­ment. First and last—eter­nally—the in­fi­nite God is a Fa­ther. Of all the pos­si­ble ti­tles by which he might ap­pro­pri­ately be known, I have been in­structed to por­tray the God of all cre­ation as the Uni­ver­sal Fa­ther.

• not in hiding
• yearns for our association

5:1.2Our Fa­ther is not in hid­ing; he is not in ar­bi­trary seclu­sion. He has mo­bi­lized the re­sources of di­vine wis­dom in a never-end­ing ef­fort to re­veal him­self to the chil­dren of his uni­ver­sal do­mains. There is an in­fi­nite grandeur and an in­ex­press­ible gen­eros­ity con­nected with the majesty of his love which causes him to yearn for the as­so­ci­a­tion of ev­ery cre­ated be­ing who can com­pre­hend, love, or ap­proach him; and it is, there­fore, the lim­i­ta­tions in­her­ent in you, in­sep­a­ra­ble from your fi­nite per­son­al­ity and ma­te­rial ex­is­tence, that de­ter­mine the time and place and cir­cum­stances in which you may achieve the goal of the jour­ney of mor­tal as­cen­sion and stand in the pres­ence of the Fa­ther at the cen­ter of all things.

• not willing any should perish

5:1.8The Fa­ther de­sires all his crea­tures to be in per­sonal com­mu­nion with him. He has on Par­a­dise a place to re­ceive all those whose sur­vival sta­tus and spir­i­tual na­ture make pos­si­ble such at­tain­ment. There­fore set­tle in your phi­los­o­phy now and for­ever: To each of you and to all of us, God is ap­proach­able, the Fa­ther is at­tain­able, the way is open; the forces of di­vine love and the ways and means of di­vine ad­min­is­tra­tion are all in­ter­locked in an ef­fort to fa­cil­i­tate the ad­vance­ment of ev­ery wor­thy in­tel­li­gence of ev­ery uni­verse to the Par­a­dise pres­ence of the Uni­ver­sal Fa­ther.

• not in hiding

5:1.10The Fa­ther is not in spir­i­tual hid­ing, but so many of his crea­tures have hid­den them­selves away in the mists of their own will­ful de­ci­sions and for the time be­ing have sep­a­rated them­selves from the com­mu­nion of his spirit and the spirit of his Son by the choos­ing of their own per­verse ways and by the in­dul­gence of the self-as­sertive­ness of their in­tol­er­ant minds and un­spir­i­tual na­tures.

• loves not like a father but as a father

5:4.15In the study of the re­li­gious life of Je­sus, view him pos­i­tively. Think not so much of his sin­less­ness as of his righ­teous­ness, his lov­ing ser­vice. Je­sus up­stepped the pas­sive love dis­closed in the He­brew con­cept of the heav­enly Fa­ther to the higher ac­tive and crea­ture-lov­ing af­fec­tion of a God who is the Fa­ther of ev­ery in­di­vid­ual, even of the wrong­doer.

• loves not like a father but as a father

6:3.5God is love, the Son is mercy. Mercy is ap­plied love, the Fa­ther’s love in ac­tion in the per­son of his Eter­nal Son. The love of this uni­ver­sal Son is like­wise uni­ver­sal. As love is com­pre­hended on a sex planet, the love of God is more com­pa­ra­ble to the love of a fa­ther, while the love of the Eter­nal Son is more like the af­fec­tion of a mother. Crude, in­deed, are such il­lus­tra­tions, but I em­ploy them in the hope of con­vey­ing to the hu­man mind the thought that there is a dif­fer­ence, not in di­vine con­tent but in qual­ity and tech­nique of ex­pres­sion, be­tween the love of the Fa­ther and the love of the Son.

• commandment to become perfect

7:4.7The Eter­nal Son is the per­sonal trus­tee, the di­vine cus­to­dian, of the Fa­ther’s uni­ver­sal plan of crea­ture as­cen­sion. Hav­ing pro­mul­gated the uni­ver­sal man­date, “Be you per­fect, even as I am per­fect,” the Fa­ther in­trusted the ex­e­cu­tion of this tremen­dous un­der­tak­ing to the Eter­nal Son; and the Eter­nal Son shares the fos­ter­ing of this su­per­nal en­ter­prise with his di­vine co-or­di­nate, the In­fi­nite Spirit. Thus do the De­i­ties ef­fec­tively co-op­er­ate in the work of cre­ation, con­trol, evo­lu­tion, rev­e­la­tion, and min­is­tra­tion—and if re­quired, in restora­tion and re­ha­bil­i­ta­tion.

• commandment to become perfect

7:5.1The Eter­nal Son with­out reser­va­tion joined with the Uni­ver­sal Fa­ther in broad­cast­ing that tremen­dous in­junc­tion to all cre­ation: “Be you per­fect, even as your Fa­ther in Ha­vona is per­fect.” And ever since, that in­vi­ta­tion-com­mand has mo­ti­vated all the sur­vival plans and the be­stowal projects of the Eter­nal Son and his vast fam­ily of co-or­di­nate and as­so­ci­ated Sons. And in these very be­stowals the Sons of God have be­come to all evo­lu­tion­ary crea­tures “the way, the truth, and the life.”

• commandment to become perfect

9:5.6Mind, on Uran­tia, is a com­pro­mise be­tween the essence of thought per­fec­tion and the evolv­ing men­tal­ity of your im­ma­ture hu­man na­ture. The plan for your in­tel­lec­tual evo­lu­tion is, in­deed, one of sub­lime per­fec­tion, but you are far short of that di­vine goal as you func­tion in the taber­na­cles of the flesh. Mind is truly of di­vine ori­gin, and it does have a di­vine des­tiny, but your mor­tal minds are not yet of di­vine dig­nity.

• doings are all purposeful, wise, and eternally considerate of all concerned

10:7.6As a son of God you can dis­cern the per­sonal at­ti­tude of love in all the acts of God the Fa­ther. But you will not al­ways be able to un­der­stand how many of the uni­verse acts of the Par­a­dise Trin­ity re­dound to the good of the in­di­vid­ual mor­tal on the evo­lu­tion­ary worlds of space. In the prog­ress of eter­nity the acts of the Trin­ity will be re­vealed as al­to­gether mean­ing­ful and con­sid­er­ate, but they do not al­ways so ap­pear to the crea­tures of time.

• no respecter of persons, races, or generations

12:7.1There is op­er­a­tive through­out all time and space and with re­gard to all re­al­ity of what­ever na­ture an in­ex­orable and im­per­sonal law which is equiv­a­lent to the func­tion of a cos­mic prov­i­dence. Mercy char­ac­ter­izes God’s at­ti­tude of love for the in­di­vid­ual; im­par­tial­ity mo­ti­vates God’s at­ti­tude to­ward the to­tal. The will of God does not nec­es­sar­ily pre­vail in the part—the heart of any one per­son­al­ity—but his will does ac­tu­ally rule the whole, the uni­verse of uni­verses.

• no respecter of persons, races, or generations

12:7.8The Fa­ther­hood of God and the broth­er­hood of man pre­sent the para­dox of the part and the whole on the level of per­son­al­ity. God loves each in­di­vid­ual as an in­di­vid­ual child in the heav­enly fam­ily. Yet God thus loves ev­ery in­di­vid­ual; he is no re­specter of per­sons, and the uni­ver­sal­ity of his love brings into be­ing a re­la­tion­ship of the whole, the uni­ver­sal broth­er­hood.

• gives part of himself to be our eternal self

12:7.14Even though the spirit of a Son be poured out upon all flesh, even though a Son once dwelt with you in the like­ness of mor­tal flesh, even though the ser­a­phim per­son­ally guard and guide you, how can any of these di­vine be­ings of the Sec­ond and Third Cen­ters ever hope to come as near to you or to un­der­stand you as fully as the Fa­ther, who has given a part of him­self to be in you, to be your real and di­vine, even your eter­nal, self?

• has ordained spiritual free will
• sin does not alienate affections of

13:4.4Phys­i­cal au­thor­ity, pres­ence, and func­tion are un­vary­ing in all the uni­verses, small or great. The dif­fer­ing fac­tor in spir­i­tual pres­ence, or re­ac­tion, is the fluc­tu­at­ing dif­fer­en­tial in its rec­og­ni­tion and re­cep­tion by will crea­tures. Whereas the spir­i­tual pres­ence of ab­so­lute and ex­is­ten­tial De­ity is in no man­ner what­ever in­flu­enced by at­ti­tudes of loy­alty or dis­loy­alty on the part of cre­ated be­ings, at the same time it is true that the func­tion­ing pres­ence of sub­ab­so­lute and ex­pe­ri­en­tial De­ity is def­i­nitely and di­rectly in­flu­enced by the de­ci­sions, choices, and will-at­ti­tudes of such fi­nite crea­ture be­ings—by the loy­alty and de­vo­tion of the in­di­vid­ual be­ing, planet, sys­tem, con­stel­la­tion, or uni­verse. But this spir­i­tual pres­ence of di­vin­ity is not whim­si­cal nor ar­bi­trary; its ex­pe­ri­en­tial vari­ance is in­her­ent in the free­will en­dow­ment of per­sonal crea­tures.

13:4.5The de­ter­miner of the dif­fer­en­tial of spir­i­tual pres­ence ex­ists in your own hearts and minds and con­sists in the man­ner of your own choos­ing, in the de­ci­sions of your minds, and in the de­ter­mi­na­tion of your own wills. This dif­fer­en­tial is in­her­ent in the free­will re­ac­tions of in­tel­li­gent per­sonal be­ings, be­ings whom the Uni­ver­sal Fa­ther has or­dained shall ex­er­cise this lib­erty of choos­ing. And the De­i­ties are ever true to the ebb and flow of their spir­its in meet­ing and sat­is­fy­ing the con­di­tions and de­mands of this dif­fer­en­tial of crea­ture choice, now be­stow­ing more of their pres­ence in re­sponse to a sin­cere de­sire for the same and again with­draw­ing them­selves from the scene as their crea­tures de­cide ad­versely in the ex­er­cise of their di­vinely be­stowed free­dom of choice. And thus does the spirit of di­vin­ity be­come humbly obe­di­ent to the choos­ing of the crea­tures of the realms.

• deals with personalities, not universes

15:0.1As far as the Uni­ver­sal Fa­ther is con­cerned—as a Fa­ther—the uni­verses are vir­tu­ally nonex­is­tent; he deals with per­son­al­i­ties; he is the Fa­ther of per­son­al­i­ties. As far as the Eter­nal Son and the In­fi­nite Spirit are con­cerned—as cre­ator part­ners—the uni­verses are lo­cal­ized and in­di­vid­ual un­der the joint rule of the Cre­ator Sons and the Cre­ative Spir­its. As far as the Par­a­dise Trin­ity is con­cerned, out­side Ha­vona there are just seven in­hab­ited uni­verses, the seven super­uni­verses which hold ju­ris­dic­tion over the cir­cle of the first post-Ha­vona space level. The Seven Mas­ter Spir­its ra­di­ate their in­flu­ence out from the cen­tral Isle, thus con­sti­tut­ing the vast cre­ation one gi­gan­tic wheel, the hub be­ing the eter­nal Isle of Par­a­dise, the seven spokes the ra­di­a­tions of the Seven Mas­ter Spir­its, the rim the outer re­gions of the grand uni­verse.

• never intervenes in relationships between creatures

32:4.3As re­gards the poli­cies, con­duct, and ad­min­is­tra­tion of a lo­cal uni­verse, the Uni­ver­sal Fa­ther acts in the per­son of his Cre­ator Son. In the in­ter­re­la­tion­ships of the Sons of God, in the group as­so­ci­a­tions of the per­son­al­i­ties of ori­gin in the Third Source and Cen­ter, or in the re­la­tion­ship be­tween any other crea­tures, such as hu­man be­ings—as con­cerns such as­so­ci­a­tions the Uni­ver­sal Fa­ther never in­ter­venes. The law of the Cre­ator Son, the rule of the Con­stel­la­tion Fa­thers, the Sys­tem Sov­er­eigns, and the Plan­e­tary Princes—the or­dained poli­cies and pro­ce­dures for that uni­verse—al­ways pre­vail. There is no di­vi­sion of au­thor­ity; never is there a cross work­ing of di­vine power and pur­pose. The De­i­ties are in per­fect and eter­nal una­nim­ity.

• deals with personalities, not universes

32:4.4The Cre­ator Son rules su­preme in all mat­ters of eth­i­cal as­so­ci­a­tions, the re­la­tions of any di­vi­sion of crea­tures to any other class of crea­tures or of two or more in­di­vid­u­als within any given group; but such a plan does not mean that the Uni­ver­sal Fa­ther may not in his own way in­ter­vene and do aught that pleases the di­vine mind with any in­di­vid­ual crea­ture through­out all cre­ation, as per­tains to that in­di­vid­ual’s pres­ent sta­tus or fu­ture prospects and as con­cerns the Fa­ther’s eter­nal plan and in­fi­nite pur­pose.

• reveals himself to maximum extent possible

32:4.7The in­dwelling Ad­justers are one of God’s sep­a­rate but uni­fied modes of con­tact with the crea­tures of his all but in­fi­nite cre­ation. Thus does he who is in­vis­i­ble to mor­tal man man­i­fest his pres­ence, and could he do so, he would show him­self to us in still other ways, but such fur­ther rev­e­la­tion is not di­vinely pos­si­ble.

• commandment to become perfect

37:5.3Not be­ing Ad­juster fused, they never be­come fi­nal­i­ters, but they do even­tu­ally be­come en­rolled in the lo­cal uni­verse Corps of Per­fec­tion. They have in spirit obeyed the Fa­ther’s com­mand, “Be you per­fect.”

• commandment to become perfect

40:7.4These are the mor­tals who have been com­manded by the Uni­ver­sal Fa­ther, “Be you per­fect, even as I am per­fect.” The Fa­ther has be­stowed him­self upon you, placed his own spirit within you; there­fore does he de­mand ul­ti­mate per­fec­tion of you. The nar­ra­tive of hu­man as­cent from the mor­tal spheres of time to the di­vine realms of eter­nity con­sti­tutes an in­trigu­ing recital not in­cluded in my as­sign­ment, but this su­per­nal ad­ven­ture should be the su­preme study of mor­tal man.

• loves with affection that is true, holy, divine, unlimited, eternal, and unique
• no respecter of persons, races, or generations

40:10.13Thus, in the fi­nal anal­y­sis, it would be hardly proper to use the words “greater” or “lesser” in con­trast­ing the des­tinies of the as­cend­ing or­ders of son­ship. Ev­ery such son of God shares the fa­ther­hood of God, and God loves each of his crea­ture sons alike; he is no more a re­specter of as­cen­dant des­tinies than is he of the crea­tures who may at­tain such des­tinies. The Fa­ther loves each of his sons, and that af­fec­tion is not less than true, holy, di­vine, un­lim­ited, eter­nal, and unique—a love be­stowed upon this son and upon that son, in­di­vid­u­ally, per­son­ally, and ex­clu­sively. And such a love ut­terly eclipses all other facts. Son­ship is the su­preme re­la­tion­ship of the crea­ture to the Cre­ator.

• cares what man is, not what he does

48:7.2422. The evolv­ing soul is not made di­vine by what it does, but by what it strives to do.

• commandment to become perfect

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.”

• commandment to become perfect

94:3.1While the high­est phase of Brah­man­ism was hardly a re­li­gion, it was truly one of the most no­ble reaches of the mor­tal mind into the do­mains of phi­los­o­phy and meta­physics. Hav­ing started out to dis­cover fi­nal re­al­ity, the In­dian mind did not stop un­til it had spec­u­lated about al­most ev­ery phase of the­ol­ogy ex­cept­ing the es­sen­tial dual con­cept of re­li­gion: the ex­is­tence of the Uni­ver­sal Fa­ther of all uni­verse crea­tures and the fact of the as­cend­ing ex­pe­ri­ence in the uni­verse of these very crea­tures as they seek to at­tain the eter­nal Fa­ther, who has com­manded them to be per­fect, even as he is per­fect.

• commandment to become perfect

99:5.3The re­li­gion of Je­sus is the most dy­namic in­flu­ence ever to ac­ti­vate the hu­man race. Je­sus shat­tered tra­di­tion, de­stroyed dogma, and called man­kind to the achieve­ment of its high­est ide­als in time and eter­nity—to be per­fect, even as the Fa­ther in heaven is per­fect.

• commandment to become perfect

107:0.3God, hav­ing com­manded man to be per­fect, even as he is per­fect, has de­scended as the Ad­juster to be­come man’s ex­pe­ri­en­tial part­ner in the achieve­ment of the su­per­nal des­tiny which has been thus or­dained. The frag­ment of God which in­dwells the mind of man is the ab­so­lute and un­qual­i­fied as­sur­ance that man can find the Uni­ver­sal Fa­ther in as­so­ci­a­tion with this di­vine Ad­juster, which came forth from God to find man and son­ship him even in the days of the flesh.

• gives part of himself to be our eternal self

116:3.43. The in­dwelling pres­ences of the First Source and Cen­ter. Mind uni­fies spirit cau­sa­tions with en­ergy re­ac­tions; be­stowal min­istry uni­fies di­vin­ity de­scen­sions with crea­ture as­cen­sions; and the in­dwelling frag­ments of the Uni­ver­sal Fa­ther ac­tu­ally unify the evolv­ing crea­tures with God on Par­a­dise. There are many such pres­ences of the Fa­ther which in­dwell nu­mer­ous or­ders of per­son­al­i­ties, and in mor­tal man these di­vine frag­ments of God are the Thought Ad­justers. The Mys­tery Mon­i­tors are to hu­man be­ings what the Par­a­dise Trin­ity is to the Su­preme Be­ing. The Ad­justers are ab­so­lute foun­da­tions, and upon ab­so­lute foun­da­tions free­will choice can cause to be evolved the di­vine re­al­ity of an eter­naliter na­ture, fi­nal­i­ter na­ture in the case of man, De­ity na­ture in God the Su­preme.

116:3.5The crea­ture be­stowals of the Par­a­dise or­ders of son­ship en­able these di­vine Sons to en­rich their per­son­al­i­ties by the ac­qui­si­tion of the ac­tual na­ture of uni­verse crea­tures, while such be­stowals un­fail­ingly re­veal to the crea­tures them­selves the Par­a­dise path of di­vin­ity at­tain­ment. The Ad­juster be­stowals of the Uni­ver­sal Fa­ther en­able him to draw the per­son­al­i­ties of the vo­li­tional will crea­tures to him­self. And through­out all these re­la­tion­ships in the fi­nite uni­verses the Con­joint Ac­tor is the ever-pres­ent source of the mind min­istry by virtue of which these ac­tiv­i­ties take place.

• never imposes arbitrary recognition

131:1.8“At all times call upon his name, and as you be­lieve in his name, so shall your prayer be heard. What a great honor it is to wor­ship the Most High! All the worlds and the uni­verses wor­ship the Most High. And with all your prayers give thanks—as­cend to wor­ship. Prayer­ful wor­ship shuns evil and for­bids sin. At all times let us praise the name of the Most High. The man who takes shel­ter in the Most High con­ceals his de­fects from the uni­verse. When you stand be­fore God with a clean heart, you be­come fear­less of all cre­ation. The Most High is like a lov­ing fa­ther and mother; he re­ally loves us, his chil­dren on earth. Our God will for­give us and guide our foot­steps into the ways of sal­va­tion. He will take us by the hand and lead us to him­self. God saves those who trust him; he does not com­pel man to serve his name.

• cares what man is, not what he does

131:8.5“The Great Su­preme is all-per­vad­ing; he is on the left hand and on the right; he sup­ports all cre­ation and in­dwells all true be­ings. You can­not find the Su­preme, nei­ther can you go to a place where he is not. If a man rec­og­nizes the evil of his ways and re­pents of sin from the heart, then may he seek for­give­ness; he may es­cape the penalty; he may change calamity into bless­ing. The Su­preme is the se­cure refuge for all cre­ation; he is the guard­ian and sav­ior of man­kind. If you seek for him daily, you shall find him. Since he can for­give sins, he is in­deed most pre­cious to all men. Al­ways re­mem­ber that God does not re­ward man for what he does but for what he is; there­fore should you ex­tend help to your fel­lows with­out the thought of re­wards. Do good with­out thought of ben­e­fit to the self.

• commandment to become perfect

131:9.4“A wise man is oc­cu­pied with the search for truth, not in seek­ing for a mere liv­ing. To at­tain the per­fec­tion of Heaven is the goal of man. The su­pe­rior man is given to self-ad­just­ment, and he is free from anx­i­ety and fear. God is with you; have no doubt in your heart. Ev­ery good deed has its rec­om­pense. The su­pe­rior man mur­murs not against Heaven nor holds a grudge against men. What you do not like when done to your­self, do not to oth­ers. Let com­pas­sion be a part of all pun­ish­ment; in ev­ery way en­deavor to make pun­ish­ment a bless­ing. Such is the way of Great Heaven. While all crea­tures must die and re­turn to the earth, the spirit of the no­ble man goes forth to be dis­played on high and to as­cend to the glo­ri­ous light of fi­nal bright­ness.”

• loves the righteous and the unrighteous
• not willing any should perish

131:10.4“The Fa­ther in heaven will not suf­fer a sin­gle child on earth to per­ish if that child has a de­sire to find the Fa­ther and truly longs to be like him. Our Fa­ther even loves the wicked and is al­ways kind to the un­grate­ful. If more hu­man be­ings could only know about the good­ness of God, they would cer­tainly be led to re­pent of their evil ways and for­sake all known sin. All good things come down from the Fa­ther of light, in whom there is no vari­able­ness nei­ther shadow of chang­ing. The spirit of the true God is in man’s heart. He in­tends that all men should be broth­ers. When men be­gin to feel af­ter God, that is ev­i­dence that God has found them, and that they are in quest of knowl­edge about him. We live in God and God dwells in us.

• no respecter of persons, races, or generations

133:0.3One day while rest­ing at lunch, about half­way to Tar­en­tum, Ga­nid asked Je­sus a di­rect ques­tion as to what he thought of In­dia’s caste sys­tem. Said Je­sus: “Though hu­man be­ings dif­fer in many ways, the one from an­other, be­fore God and in the spir­i­tual world all mor­tals stand on an equal foot­ing. There are only two groups of mor­tals in the eyes of God: those who de­sire to do his will and those who do not. As the uni­verse looks upon an in­hab­ited world, it like­wise dis­cerns two great classes: those who know God and those who do not. Those who can­not know God are reck­oned among the an­i­mals of any given realm. Man­kind can ap­pro­pri­ately be di­vided into many classes in ac­cor­dance with dif­fer­ing qual­i­fi­ca­tions, as they may be viewed phys­i­cally, men­tally, so­cially, vo­ca­tion­ally, or morally, but as these dif­fer­ent classes of mor­tals ap­pear be­fore the judg­ment bar of God, they stand on an equal foot­ing; God is truly no re­specter of per­sons. Al­though you can­not es­cape the rec­og­ni­tion of dif­fer­en­tial hu­man abil­i­ties and en­dow­ments in mat­ters in­tel­lec­tual, so­cial, and moral, you should make no such dis­tinc­tions in the spir­i­tual broth­er­hood of men when as­sem­bled for wor­ship in the pres­ence of God.”

• no respecter of persons, races, or generations

137:8.6“I have come to pro­claim the es­tab­lish­ment of the Fa­ther’s king­dom. And this king­dom shall in­clude the wor­ship­ing souls of Jew and gen­tile, rich and poor, free and bond, for my Fa­ther is no re­specter of per­sons; his love and his mercy are over all.

• commandment to become perfect

137:8.13“And this king­dom which I de­clare to you is not a reign of power and plenty. The king­dom of heaven is not a mat­ter of meat and drink but rather a life of pro­gres­sive righ­teous­ness and in­creas­ing joy in the per­fect­ing ser­vice of my Fa­ther who is in heaven. For has not the Fa­ther said of his chil­dren of the world, ‘It is my will that they should even­tu­ally be per­fect, even as I am per­fect.’

• no respecter of persons, races, or generations

138:8.2Je­sus taught them to preach the for­give­ness of sin through faith in God with­out pen­ance or sac­ri­fice, and that the Fa­ther in heaven loves all his chil­dren with the same eter­nal love. He en­joined his apos­tles to re­frain from dis­cussing:

• commandment to become perfect
• loves the righteous and the unrighteous
• no respecter of persons, races, or generations

140:3.16“Your Fa­ther in heaven makes the sun to shine on the evil as well as upon the good; like­wise he sends rain on the just and the un­just. You are the sons of God; even more, you are now the am­bas­sadors of my Fa­ther’s king­dom. Be mer­ci­ful, even as God is mer­ci­ful, and in the eter­nal fu­ture of the king­dom you shall be per­fect, even as your heav­enly Fa­ther is per­fect.

• commandment to become perfect

140:5.15And then Je­sus went on to in­struct his fol­low­ers in the re­al­iza­tion of the chief pur­pose of all hu­man strug­gling—per­fec­tion—even di­vine at­tain­ment. Al­ways he ad­mon­ished them: “Be you per­fect, even as your Fa­ther in heaven is per­fect.” He did not ex­hort the twelve to love their neigh­bors as they loved them­selves. That would have been a wor­thy achieve­ment; it would have in­di­cated the achieve­ment of broth­erly love. He rather ad­mon­ished his apos­tles to love men as he had loved them—to love with a fa­therly as well as a broth­erly af­fec­tion. And he il­lus­trated this by point­ing out four su­preme re­ac­tions of fa­therly love:

• commandment to become perfect

140:8.32The Mas­ter came to cre­ate in man a new spirit, a new will—to im­part a new ca­pac­ity for know­ing the truth, ex­pe­ri­enc­ing com­pas­sion, and choos­ing good­ness—the will to be in har­mony with God’s will, cou­pled with the eter­nal urge to be­come per­fect, even as the Fa­ther in heaven is per­fect.

• commandment to become perfect

140:10.1That evening while teach­ing in the house, for it had be­gun to rain, Je­sus talked at great length, try­ing to show the twelve what they must be, not what they must do. They knew only a re­li­gion that im­posed the do­ing of cer­tain things as the means of at­tain­ing righ­teous­ness—sal­va­tion. But Je­sus would re­it­er­ate, “In the king­dom you must be righ­teous in or­der to do the work.” Many times did he re­peat, “Be you there­fore per­fect, even as your Fa­ther in heaven is per­fect.” All the while was the Mas­ter ex­plain­ing to his be­wil­dered apos­tles that the sal­va­tion which he had come to bring to the world was to be had only by be­liev­ing, by sim­ple and sin­cere faith. Said Je­sus: “John preached a bap­tism of re­pen­tance, sor­row for the old way of liv­ing. You are to pro­claim the bap­tism of fel­low­ship with God. Preach re­pen­tance to those who stand in need of such teach­ing, but to those al­ready seek­ing sin­cere en­trance to the king­dom, open the doors wide and bid them en­ter into the joy­ous fel­low­ship of the sons of God.” But it was a dif­fi­cult task to per­suade these Galilean fish­er­men that, in the king­dom, be­ing righ­teous, by faith, must pre­cede do­ing righ­teous­ness in the daily life of the mor­tals of earth.

• no respecter of persons, races, or generations

143:1.5“But who told you that my gospel was in­tended only for slaves and weak­lings? Do you, my cho­sen apos­tles, re­sem­ble weak­lings? Did John look like a weak­ling? Do you ob­serve that I am en­slaved by fear? True, the poor and op­pressed of this gen­er­a­tion have the gospel preached to them. The re­li­gions of this world have ne­glected the poor, but my Fa­ther is no re­specter of per­sons. Be­sides, the poor of this day are the first to heed the call to re­pen­tance and ac­cep­tance of son­ship. The gospel of the king­dom is to be preached to all men—Jew and gen­tile, Greek and Ro­man, rich and poor, free and bond—and equally to young and old, male and fe­male.

• commandment to become perfect

143:2.6“Sal­va­tion is by the re­gen­er­a­tion of the spirit and not by the self-righ­teous deeds of the flesh. You are jus­ti­fied by faith and fel­low­shipped by grace, not by fear and the self-de­nial of the flesh, al­beit the Fa­ther’s chil­dren who have been born of the spirit are ever and al­ways mas­ters of the self and all that per­tains to the de­sires of the flesh. When you know that you are saved by faith, you have real peace with God. And all who fol­low in the way of this heav­enly peace are des­tined to be sanc­ti­fied to the eter­nal ser­vice of the ever-ad­vanc­ing sons of the eter­nal God. Hence­forth, it is not a duty but rather your ex­alted priv­i­lege to cleanse your­selves from all evils of mind and body while you seek for per­fec­tion in the love of God.

• no respecter of persons, races, or generations

148:6.2“My son, you do not com­pre­hend the mean­ing of ad­ver­sity or the mis­sion of suf­fer­ing. Have you not read that mas­ter­piece of Semitic lit­er­a­ture—the Scrip­ture story of the af­flic­tions of Job? Do you not re­call how this won­der­ful para­ble be­gins with the recital of the ma­te­rial pros­per­ity of the Lord’s ser­vant? You well re­mem­ber that Job was blessed with chil­dren, wealth, dig­nity, po­si­tion, health, and ev­ery­thing else which men value in this tem­po­ral life. Ac­cord­ing to the time-hon­ored teach­ings of the chil­dren of Abra­ham such ma­te­rial pros­per­ity was all-suf­fi­cient ev­i­dence of di­vine fa­vor. But such ma­te­rial pos­ses­sions and such tem­po­ral pros­per­ity do not in­di­cate God’s fa­vor. My Fa­ther in heaven loves the poor just as much as the rich; he is no re­specter of per­sons.

• no respecter of persons, races, or generations

155:6.2You have come out from among those of your fel­lows who choose to re­main sat­is­fied with a re­li­gion of mind, who crave se­cu­rity and pre­fer con­for­mity. You have elected to ex­change your feel­ings of au­thor­i­ta­tive cer­tainty for the as­sur­ances of the spirit of ad­ven­tur­ous and pro­gres­sive faith. You have dared to protest against the gru­el­ing bond­age of in­sti­tu­tional re­li­gion and to re­ject the au­thor­ity of the tra­di­tions of rec­ord which are now re­garded as the word of God. Our Fa­ther did in­deed speak through Moses, Eli­jah, Isa­iah, Amos, and Hosea, but he did not cease to min­is­ter words of truth to the world when these proph­ets of old made an end of their ut­ter­ances. My Fa­ther is no re­specter of races or gen­er­a­tions in that the word of truth is vouch­safed one age and with­held from an­other. Com­mit not the folly of call­ing that di­vine which is wholly hu­man, and fail not to dis­cern the words of truth which come not through the tra­di­tional or­a­cles of sup­posed in­spi­ra­tion.

• no respecter of persons, races, or generations

156:2.4In many ways these gen­tile be­liev­ers ap­pre­ci­ated Je­sus’ teach­ings more fully than the Jews. Many of these Greek-speak­ing Sy­rophoeni­cians came to know not only that Je­sus was like God but also that God was like Je­sus. These so-called hea­then achieved a good un­der­stand­ing of the Mas­ter’s teach­ings about the uni­for­mity of the laws of this world and the en­tire uni­verse. They grasped the teach­ing that God is no re­specter of per­sons, races, or na­tions; that there is no fa­voritism with the Uni­ver­sal Fa­ther; that the uni­verse is wholly and ever law-abid­ing and un­fail­ingly de­pend­able. These gen­tiles were not afraid of Je­sus; they dared to ac­cept his mes­sage. All down through the ages men have not been un­able to com­pre­hend Je­sus; they have been afraid to.

• desired Jesus pursue his bestowal to its natural end

158:3.4Je­sus wel­comed this tes­ti­mony re­gard­ing the suc­cess of his earth mis­sion pre­sented by the mes­sen­gers of the Eter­nal Son and the In­fi­nite Spirit, but he noted that his Fa­ther did not in­di­cate that the Uran­tia be­stowal was fin­ished; only did the un­seen pres­ence of the Fa­ther bear wit­ness through Je­sus’ Per­son­al­ized Ad­juster, say­ing, “This is my beloved Son; give heed to him.” And this was spo­ken in words to be heard also by the three apos­tles.

158:3.5Af­ter this ce­les­tial vis­i­ta­tion Je­sus sought to know his Fa­ther’s will and de­cided to pur­sue the mor­tal be­stowal to its nat­u­ral end. This was the sig­nif­i­cance of the trans­fig­u­ra­tion to Je­sus. To the three apos­tles it was an event mark­ing the en­trance of the Mas­ter upon the fi­nal phase of his earth ca­reer as the Son of God and the Son of Man.

• desired Jesus pursue his bestowal to its natural end

158:7.4Pe­ter spoke thus be­cause he loved Je­sus; but the Mas­ter’s hu­man na­ture rec­og­nized in these words of well-meant af­fec­tion the sub­tle sug­ges­tion of temp­ta­tion that he change his pol­icy of pur­su­ing to the end his earth be­stowal in ac­cor­dance with the will of his Par­a­dise Fa­ther. And it was be­cause he de­tected the dan­ger of per­mit­ting the sug­ges­tions of even his af­fec­tion­ate and loyal friends to dis­suade him, that he turned upon Pe­ter and the other apos­tles, say­ing: “Get you be­hind me. You sa­vor of the spirit of the ad­ver­sary, the tempter. When you talk in this man­ner, you are not on my side but rather on the side of our en­emy. In this way do you make your love for me a stum­bling block to my do­ing the Fa­ther’s will. Mind not the ways of men but rather the will of God.”

• not willing any should perish
• seeks sinners before they think of repentance

159:1.2“If a kind­hearted man has a hun­dred sheep and one of them goes astray, does he not im­me­di­ately leave the ninety and nine and go out in search of the one that has gone astray? And if he is a good shep­herd, will he not keep up his quest for the lost sheep un­til he finds it? And then, when the shep­herd has found his lost sheep, he lays it over his shoul­der and, go­ing home re­joic­ing, calls to his friends and neigh­bors, ‘Re­joice with me, for I have found my sheep that was lost.’ I de­clare that there is more joy in heaven over one sin­ner who re­pents than over ninety and nine righ­teous per­sons who need no re­pen­tance. Even so, it is not the will of my Fa­ther in heaven that one of these lit­tle ones should go astray, much less that they should per­ish. In your re­li­gion God may re­ceive re­pen­tant sin­ners; in the gospel of the king­dom the Fa­ther goes forth to find them even be­fore they have se­ri­ously thought of re­pen­tance.

• commandment to become perfect

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.”

• loves the righteous and the unrighteous

166:4.4“The Fa­ther causes his rain to fall on the just and the un­just; the sun like­wise shines on the righ­teous and the un­righ­teous. You know about those Galileans whose blood Pi­late min­gled with the sac­ri­fices, but I tell you these Galileans were not in any man­ner sin­ners above all their fel­lows just be­cause this hap­pened to them. You also know about the eigh­teen men upon whom the tower of Siloam fell, killing them. Think not that these men who were thus de­stroyed were of­fend­ers above all their breth­ren in Je­ru­sa­lem. These folks were sim­ply in­no­cent vic­tims of one of the ac­ci­dents of time.

• no respecter of persons, races, or generations

166:4.11“The Fa­ther’s hu­man chil­dren have equal ca­pac­ity for the re­cep­tion of ma­te­rial bless­ings; there­fore does he be­stow things phys­i­cal upon the chil­dren of men with­out dis­crim­i­na­tion. When it comes to the be­stowal of spir­i­tual gifts, the Fa­ther is lim­ited by man’s ca­pac­ity for re­ceiv­ing these di­vine en­dow­ments. Al­though the Fa­ther is no re­specter of per­sons, in the be­stowal of spir­i­tual gifts he is lim­ited by man’s faith and by his will­ing­ness al­ways to abide by the Fa­ther’s will.”

• seeks sinners before they think of repentance

169:1.3“You have been taught that di­vine ac­cep­tance comes af­ter your re­pen­tance and as a re­sult of all your works of sac­ri­fice and pen­i­tence, but I as­sure you that the Fa­ther ac­cepts you even be­fore you have re­pented and sends the Son and his as­so­ciates to find you and bring you, with re­joic­ing, back to the fold, the king­dom of son­ship and spir­i­tual prog­ress. You are all like sheep which have gone astray, and I have come to seek and to save those who are lost.

• no respecter of persons, races, or generations

175:2.1The fact that the spir­i­tual lead­ers and the re­li­gious teach­ers of the Jew­ish na­tion one­time re­jected the teach­ings of Je­sus and con­spired to bring about his cruel death, does not in any man­ner af­fect the sta­tus of any in­di­vid­ual Jew in his stand­ing be­fore God. And it should not cause those who pro­fess to be fol­low­ers of the Christ to be prej­u­diced against the Jew as a fel­low mor­tal. The Jews, as a na­tion, as a so­ciopo­lit­i­cal group, paid in full the ter­ri­ble price of re­ject­ing the Prince of Peace. Long since they ceased to be the spir­i­tual torch­bear­ers of di­vine truth to the races of man­kind, but this con­sti­tutes no valid rea­son why the in­di­vid­ual de­scen­dants of these long-ago Jews should be made to suf­fer the per­se­cu­tions which have been vis­ited upon them by in­tol­er­ant, un­wor­thy, and big­oted pro­fessed fol­low­ers of Je­sus of Naz­a­reth, who was, him­self, a Jew by nat­u­ral birth.

175:2.2Many times has this un­rea­son­ing and un-Christ­like ha­tred and per­se­cu­tion of mod­ern Jews ter­mi­nated in the suf­fer­ing and death of some in­no­cent and un­of­fend­ing Jew­ish in­di­vid­ual whose very an­ces­tors, in the times of Je­sus, heart­ily ac­cepted his gospel and pres­ently died un­flinch­ingly for that truth which they so whole­heart­edly be­lieved. What a shud­der of hor­ror passes over the on­look­ing ce­les­tial be­ings as they be­hold the pro­fessed fol­low­ers of Je­sus in­dulge them­selves in per­se­cut­ing, ha­rass­ing, and even mur­der­ing the later-day de­scen­dants of Pe­ter, Philip, Mat­thew, and oth­ers of the Pales­tinian Jews who so glo­ri­ously yielded up their lives as the first mar­tyrs of the gospel of the heav­enly king­dom!

175:2.3How cruel and un­rea­son­ing to com­pel in­no­cent chil­dren to suf­fer for the sins of their pro­gen­i­tors, mis­deeds of which they are wholly ig­no­rant, and for which they could in no way be re­spon­si­ble! And to do such wicked deeds in the name of one who taught his dis­ci­ples to love even their en­e­mies! It has be­come nec­es­sary, in this recital of the life of Je­sus, to por­tray the man­ner in which cer­tain of his fel­low Jews re­jected him and con­spired to bring about his ig­no­min­ious death; but we would warn all who read this nar­ra­tive that the pre­sen­ta­tion of such a his­tor­i­cal recital in no way jus­ti­fies the un­just ha­tred, nor con­dones the un­fair at­ti­tude of mind, which so many pro­fessed Chris­tians have main­tained to­ward in­di­vid­ual Jews for many cen­turies. King­dom be­liev­ers, those who fol­low the teach­ings of Je­sus, must cease to mis­treat the in­di­vid­ual Jew as one who is guilty of the re­jec­tion and cru­ci­fix­ion of Je­sus. The Fa­ther and his Cre­ator Son have never ceased to love the Jews. God is no re­specter of per­sons, and sal­va­tion is for the Jew as well as for the gen­tile.

• desires to be revealed to us
• loves his children

180:6.8“Down here I have taught you in proverbs and spo­ken to you in para­bles. I did so be­cause you were only chil­dren in the spirit; but the time is com­ing when I will talk to you plainly con­cern­ing the Fa­ther and his king­dom. And I shall do this be­cause the Fa­ther him­self loves you and de­sires to be more fully re­vealed to you. Mor­tal man can­not see the spirit Fa­ther; there­fore have I come into the world to show the Fa­ther to your crea­ture eyes. But when you have be­come per­fected in spirit growth, you shall then see the Fa­ther him­self.”

• no respecter of persons, races, or generations

181:2.14“Levi, I know much about your anx­i­eties, sac­ri­fices, and labors to keep the trea­sury re­plen­ished which your breth­ren do not know, and I am re­joiced that, though he who car­ried the bag is ab­sent, the pub­li­can am­bas­sador is here at my farewell gath­er­ing with the mes­sen­gers of the king­dom. I pray that you may dis­cern the mean­ing of my teach­ing with the eyes of the spirit. And when the new teacher comes into your heart, fol­low on as he will lead you and let your breth­ren see—even all the world—what the Fa­ther can do for a hated tax-gath­erer who dared to fol­low the Son of Man and to be­lieve the gospel of the king­dom. Even from the first, Levi, I loved you as I did these other Galileans. Know­ing then so well that nei­ther the Fa­ther nor the Son has re­spect of per­sons, see to it that you make no such dis­tinc­tions among those who be­come be­liev­ers in the gospel through your min­istry. And so, Mat­thew, ded­i­cate your whole fu­ture life ser­vice to show­ing all men that God is no re­specter of per­sons; that, in the sight of God and in the fel­low­ship of the king­dom, all men are equal, all be­liev­ers are the sons of God.”

• commandment to become perfect

181:2.25And then the Mas­ter, turn­ing to all of them, said: “Be not dis­mayed that you fail to grasp the full mean­ing of the gospel. You are but fi­nite, mor­tal men, and that which I have taught you is in­fi­nite, di­vine, and eter­nal. Be pa­tient and of good cour­age since you have the eter­nal ages be­fore you in which to con­tinue your pro­gres­sive at­tain­ment of the ex­pe­ri­ence of be­com­ing per­fect, even as your Fa­ther in Par­a­dise is per­fect.”

• loves his children

182:1.5“You gave me twelve men, and I have kept them all save one, the son of re­venge, who would not have fur­ther fel­low­ship with us. These men are weak and frail, but I know we can trust them; I have proved them; they love me, even as they rev­er­ence you. While they must suf­fer much for my sake, I de­sire that they should also be filled with the joy of the as­sur­ance of son­ship in the heav­enly king­dom. I have given these men your word and have taught them the truth. The world may hate them, even as it has hated me, but I do not ask that you take them out of the world, only that you keep them from the evil in the world. Sanc­tify them in the truth; your word is truth. And as you sent me into this world, even so am I about to send these men into the world. For their sakes I have lived among men and have con­se­crated my life to your ser­vice that I might in­spire them to be pu­ri­fied through the truth I have taught them and the love I have re­vealed to them. I well know, my Fa­ther, that there is no need for me to ask you to watch over these breth­ren af­ter I have gone; I know you love them even as I, but I do this that they may the bet­ter re­al­ize the Fa­ther loves mor­tal men even as does the Son.

182:1.6“And now, my Fa­ther, I would pray not only for these eleven men but also for all oth­ers who now be­lieve, or who may here­after be­lieve the gospel of the king­dom through the word of their fu­ture min­istry. I want them all to be one, even as you and I are one. You are in me and I am in you, and I de­sire that these be­liev­ers like­wise be in us; that both of our spir­its in­dwell them. If my chil­dren are one as we are one, and if they love one an­other as I have loved them, all men will then be­lieve that I came forth from you and be will­ing to re­ceive the rev­e­la­tion of truth and glory which I have made. The glory which you gave me I have re­vealed to these be­liev­ers. As you have lived with me in spirit, so have I lived with them in the flesh. As you have been one with me, so have I been one with them, and so will the new teacher ever be one with them and in them. And all this have I done that my breth­ren in the flesh may know that the Fa­ther loves them even as does the Son, and that you love them even as you love me. Fa­ther, work with me to save these be­liev­ers that they may pres­ently come to be with me in glory and then go on to join you in the Par­a­dise em­brace. Those who serve with me in hu­mil­i­a­tion, I would have with me in glory so that they may see all you have given into my hands as the eter­nal har­vest of the seed sow­ing of time in the like­ness of mor­tal flesh. I long to show my earthly breth­ren the glory I had with you be­fore the found­ing of this world. This world knows very lit­tle of you, righ­teous Fa­ther, but I know you, and I have made you known to these be­liev­ers, and they will make known your name to other gen­er­a­tions. And now I prom­ise them that you will be with them in the world even as you have been with me—even so.”

• desired Jesus pursue his bestowal to its natural end

182:3.6Each time he prayed in the gar­den, his hu­man­ity laid a firmer faith-hold upon his di­vin­ity; his hu­man will more com­pletely be­came one with the di­vine will of his Fa­ther. Among other words spo­ken to him by the mighty an­gel was the mes­sage that the Fa­ther de­sired his Son to fin­ish his earth be­stowal by pass­ing through the crea­ture ex­pe­ri­ence of death just as all mor­tal crea­tures must ex­pe­ri­ence ma­te­rial dis­so­lu­tion in pass­ing from the ex­is­tence of time into the pro­gres­sion of eter­nity.

182:3.7Ear­lier in the evening it had not seemed so dif­fi­cult to drink the cup, but as the hu­man Je­sus bade farewell to his apos­tles and sent them to their rest, the trial grew more ap­palling. Je­sus ex­pe­ri­enced that nat­u­ral ebb and flow of feel­ing which is com­mon to all hu­man ex­pe­ri­ence, and just now he was weary from work, ex­hausted from the long hours of stren­u­ous la­bor and painful anx­i­ety con­cern­ing the safety of his apos­tles. While no mor­tal can pre­sume to un­der­stand the thoughts and feel­ings of the in­car­nate Son of God at such a time as this, we know that he en­dured great an­guish and suf­fered un­told sor­row, for the per­spi­ra­tion rolled off his face in great drops. He was at last con­vinced that the Fa­ther in­tended to al­low nat­u­ral events to take their course; he was fully de­ter­mined to em­ploy none of his sov­er­eign power as the su­preme head of a uni­verse to save him­self.

• desired Jesus pursue his bestowal to its natural end

183:1.2The Fa­ther in heaven de­sired the be­stowal Son to fin­ish his earth ca­reer nat­u­rally, just as all mor­tals must fin­ish up their lives on earth and in the flesh. Or­di­nary men and women can­not ex­pect to have their last hours on earth and the super­ven­ing episode of death made easy by a spe­cial dis­pen­sa­tion. Ac­cord­ingly, Je­sus elected to lay down his life in the flesh in the man­ner which was in keep­ing with the out­work­ing of nat­u­ral events, and he stead­fastly re­fused to ex­tri­cate him­self from the cruel clutches of a wicked con­spir­acy of in­hu­man events which swept on with hor­ri­ble cer­tainty to­ward his un­be­liev­able hu­mil­i­a­tion and ig­no­min­ious death. And ev­ery bit of all this as­tound­ing man­i­fes­ta­tion of ha­tred and this un­prece­dented dem­on­stra­tion of cru­elty was the work of evil men and wicked mor­tals. God in heaven did not will it, nei­ther did the arch­en­e­mies of Je­sus dic­tate it, though they did much to in­sure that un­think­ing and evil mor­tals would thus re­ject the be­stowal Son. Even the fa­ther of sin turned his face away from the ex­cru­ci­at­ing hor­ror of the scene of the cru­ci­fix­ion.

• no respecter of persons, races, or generations

192:2.2Je­sus then turned to­ward Pe­ter and asked, “Pe­ter, do you love me?” Pe­ter an­swered, “Lord, you know I love you with all my soul.” Then said Je­sus: “If you love me, Pe­ter, feed my lambs. Do not ne­glect to min­is­ter to the weak, the poor, and the young. Preach the gospel with­out fear or fa­vor; re­mem­ber al­ways that God is no re­specter of per­sons. Serve your fel­low men even as I have served you; for­give your fel­low mor­tals even as I have for­given you. Let ex­pe­ri­ence teach you the value of med­i­ta­tion and the power of in­tel­li­gent re­flec­tion.”

• seeks sinners before they think of repentance

194:3.13Up to Pen­te­cost, re­li­gion had re­vealed only man seek­ing for God; since Pen­te­cost, man is still search­ing for God, but there shines out over the world the spec­ta­cle of God also seek­ing for man and send­ing his spirit to dwell within him when he has found him.

3:0.1God is ev­ery­where pres­ent; the Uni­ver­sal Fa­ther rules the cir­cle of eter­nity. But he rules in the lo­cal uni­verses in the per­sons of his Par­a­dise Cre­ator Sons, even as he be­stows life through these Sons. “God has given us eter­nal life, and this life is in his Sons.” These Cre­ator Sons of God are the per­sonal ex­pres­sion of him­self in the sec­tors of time and to the chil­dren of the whirling plan­ets of the evolv­ing uni­verses of space.

5:5.1Moral­ity has its ori­gin in the rea­son of self-con­scious­ness; it is super­an­i­mal but wholly evo­lu­tion­ary. Hu­man evo­lu­tion em­braces in its un­fold­ing all en­dow­ments an­te­ced­ent to the be­stowal of the Ad­justers and to the pour­ing out of the Spirit of Truth. But the at­tain­ment of lev­els of moral­ity does not de­liver man from the real strug­gles of mor­tal liv­ing. Man’s phys­i­cal en­vi­ron­ment en­tails the bat­tle for ex­is­tence; the so­cial sur­round­ings ne­ces­si­tate eth­i­cal ad­just­ments; the moral sit­u­a­tions re­quire the mak­ing of choices in the high­est realms of rea­son; the spir­i­tual ex­pe­ri­ence (hav­ing re­al­ized God) de­mands that man find him and sin­cerely strive to be like him.

5:5.2Re­li­gion is not grounded in the facts of sci­ence, the obli­ga­tions of so­ci­ety, the as­sump­tions of phi­los­o­phy, or the im­plied du­ties of moral­ity. Re­li­gion is an in­de­pen­dent realm of hu­man re­sponse to life sit­u­a­tions and is un­fail­ingly ex­hib­ited at all stages of hu­man de­vel­op­ment which are post­moral. Re­li­gion may per­me­ate all four lev­els of the re­al­iza­tion of val­ues and the en­joy­ment of uni­verse fel­low­ship: the phys­i­cal or ma­te­rial level of self-preser­va­tion; the so­cial or emo­tional level of fel­low­ship; the moral or duty level of rea­son; the spir­i­tual level of the con­scious­ness of uni­verse fel­low­ship through di­vine wor­ship.

5:5.3The fact-seek­ing sci­en­tist con­ceives of God as the First Cause, a God of force. The emo­tional artist sees God as the ideal of beauty, a God of aes­thet­ics. The rea­son­ing philoso­pher is some­times in­clined to posit a God of uni­ver­sal unity, even a pan­the­is­tic De­ity. The re­li­gion­ist of faith be­lieves in a God who fos­ters sur­vival, the Fa­ther in heaven, the God of love.

5:5.4Moral con­duct is al­ways an an­te­ced­ent of evolved re­li­gion and a part of even re­vealed re­li­gion, but never the whole of re­li­gious ex­pe­ri­ence. So­cial ser­vice is the re­sult of moral think­ing and re­li­gious liv­ing. Moral­ity does not bi­o­log­i­cally lead to the higher spir­i­tual lev­els of re­li­gious ex­pe­ri­ence. The ado­ra­tion of the ab­stract beau­ti­ful is not the wor­ship of God; nei­ther is ex­al­ta­tion of na­ture nor the rev­er­ence of unity the wor­ship of God.

5:5.5Evo­lu­tion­ary re­li­gion is the mother of the sci­ence, art, and phi­los­o­phy which el­e­vated man to the level of re­cep­tiv­ity to re­vealed re­li­gion, in­clud­ing the be­stowal of Ad­justers and the com­ing of the Spirit of Truth. The evo­lu­tion­ary pic­ture of hu­man ex­is­tence be­gins and ends with re­li­gion, al­beit very dif­fer­ent qual­i­ties of re­li­gion, one evo­lu­tional and bi­o­log­i­cal, the other rev­e­la­tional and pe­ri­od­i­cal. And so, while re­li­gion is nor­mal and nat­u­ral to man, it is also op­tional. Man does not have to be re­li­gious against his will.

5:5.6Re­li­gious ex­pe­ri­ence, be­ing es­sen­tially spir­i­tual, can never be fully un­der­stood by the ma­te­rial mind; hence the func­tion of the­ol­ogy, the psy­chol­ogy of re­li­gion. The es­sen­tial doc­trine of the hu­man re­al­iza­tion of God cre­ates a para­dox in fi­nite com­pre­hen­sion. It is well-nigh im­pos­si­ble for hu­man logic and fi­nite rea­son to har­mo­nize the con­cept of di­vine im­ma­nence, God within and a part of ev­ery in­di­vid­ual, with the idea of God’s tran­scen­dence, the di­vine dom­i­na­tion of the uni­verse of uni­verses. These two es­sen­tial con­cepts of De­ity must be uni­fied in the faith-grasp of the con­cept of the tran­scen­dence of a per­sonal God and in the re­al­iza­tion of the in­dwelling pres­ence of a frag­ment of that God in or­der to jus­tify in­tel­li­gent wor­ship and val­i­date the hope of per­son­al­ity sur­vival. The dif­fi­cul­ties and para­doxes of re­li­gion are in­her­ent in the fact that the re­al­i­ties of re­li­gion are ut­terly be­yond the mor­tal ca­pac­ity for in­tel­lec­tual com­pre­hen­sion.

5:5.7Mor­tal man se­cures three great sat­is­fac­tions from re­li­gious ex­pe­ri­ence, even in the days of his tem­po­ral so­journ on earth:

5:5.81. In­tel­lec­tu­ally he ac­quires the sat­is­fac­tions of a more uni­fied hu­man con­scious­ness.

5:5.92. Phil­o­soph­i­cally he en­joys the sub­stan­ti­a­tion of his ide­als of moral val­ues.

5:5.103. Spir­i­tu­ally he thrives in the ex­pe­ri­ence of di­vine com­pan­ion­ship, in the spir­i­tual sat­is­fac­tions of true wor­ship.

5:5.11God-con­scious­ness, as it is ex­pe­ri­enced by an evolv­ing mor­tal of the realms, must con­sist of three vary­ing fac­tors, three dif­fer­en­tial lev­els of re­al­ity re­al­iza­tion. There is first the mind con­scious­ness—the com­pre­hen­sion of the idea of God. Then fol­lows the soul con­scious­ness—the re­al­iza­tion of the ideal of God. Last, dawns the spirit con­scious­ness—the re­al­iza­tion of the spirit re­al­ity of God. By the uni­fi­ca­tion of these fac­tors of the di­vine re­al­iza­tion, no mat­ter how in­com­plete, the mor­tal per­son­al­ity at all times over­spreads all con­scious lev­els with a re­al­iza­tion of the per­son­al­ity of God. In those mor­tals who have at­tained the Corps of the Fi­nal­ity all this will in time lead to the re­al­iza­tion of the su­prem­acy of God and may sub­se­quently even­tu­ate in the re­al­iza­tion of the ul­ti­macy of God, some phase of the ab­so­nite super­con­scious­ness of the Par­a­dise Fa­ther.

5:5.12The ex­pe­ri­ence of God-con­scious­ness re­mains the same from gen­er­a­tion to gen­er­a­tion, but with each ad­vanc­ing epoch in hu­man knowl­edge the philo­sophic con­cept and the the­o­logic def­i­ni­tions of God must change. God-know­ing­ness, re­li­gious con­scious­ness, is a uni­verse re­al­ity, but no mat­ter how valid (real) re­li­gious ex­pe­ri­ence is, it must be will­ing to sub­ject it­self to in­tel­li­gent crit­i­cism and rea­son­able philo­sophic in­ter­pre­ta­tion; it must not seek to be a thing apart in the to­tal­ity of hu­man ex­pe­ri­ence.

5:5.13Eter­nal sur­vival of per­son­al­ity is wholly de­pen­dent on the choos­ing of the mor­tal mind, whose de­ci­sions de­ter­mine the sur­vival po­ten­tial of the im­mor­tal soul. When the mind be­lieves God and the soul knows God, and when, with the fos­ter­ing Ad­juster, they all de­sire God, then is sur­vival as­sured. Lim­i­ta­tions of in­tel­lect, cur­tail­ment of ed­u­ca­tion, de­pri­va­tion of cul­ture, im­pov­er­ish­ment of so­cial sta­tus, even in­fe­ri­or­ity of the hu­man stan­dards of moral­ity re­sult­ing from the un­for­tu­nate lack of ed­u­ca­tional, cul­tural, and so­cial ad­van­tages, can­not in­val­i­date the pres­ence of the di­vine spirit in such un­for­tu­nate and hu­manly hand­i­capped but be­liev­ing in­di­vid­u­als. The in­dwelling of the Mys­tery Mon­i­tor con­sti­tutes the in­cep­tion and in­sures the pos­si­bil­ity of the po­ten­tial of growth and sur­vival of the im­mor­tal soul.

5:5.14The abil­ity of mor­tal par­ents to pro­cre­ate is not pred­i­cated on their ed­u­ca­tional, cul­tural, so­cial, or eco­nomic sta­tus. The union of the pa­ren­tal fac­tors un­der nat­u­ral con­di­tions is quite suf­fi­cient to ini­ti­ate off­spring. A hu­man mind dis­cern­ing right and wrong and pos­sess­ing the ca­pac­ity to wor­ship God, in union with a di­vine Ad­juster, is all that is re­quired in that mor­tal to ini­ti­ate and fos­ter the pro­duc­tion of his im­mor­tal soul of sur­vival qual­i­ties if such a spirit-en­dowed in­di­vid­ual seeks God and sin­cerely de­sires to be­come like him, hon­estly elects to do the will of the Fa­ther in heaven.

3:0.2The highly per­son­al­ized Sons of God are clearly dis­cern­i­ble by the lower or­ders of cre­ated in­tel­li­gences, and so do they com­pen­sate for the in­vis­i­bil­ity of the in­fi­nite and there­fore less dis­cern­i­ble Fa­ther. The Par­a­dise Cre­ator Sons of the Uni­ver­sal Fa­ther are a rev­e­la­tion of an oth­er­wise in­vis­i­ble be­ing, in­vis­i­ble be­cause of the ab­so­lute­ness and in­fin­ity in­her­ent in the cir­cle of eter­nity and in the per­son­al­i­ties of the Par­a­dise De­i­ties.

• has reserved all final decisions; may act independently; power delegated can be exercised direct
• may at any time interpose a fatherly hand in the stream of cosmic events

1:2.10As a phys­i­cal con­trol­ler in the ma­te­rial uni­verse of uni­verses, the First Source and Cen­ter func­tions in the pat­terns of the eter­nal Isle of Par­a­dise, and through this ab­so­lute grav­ity cen­ter the eter­nal God ex­er­cises cos­mic over­con­trol of the phys­i­cal level equally in the cen­tral uni­verse and through­out the uni­verse of uni­verses. As mind, God func­tions in the De­ity of the In­fi­nite Spirit; as spirit, God is man­i­fest in the per­son of the Eter­nal Son and in the per­sons of the di­vine chil­dren of the Eter­nal Son. This in­ter­re­la­tion of the First Source and Cen­ter with the co-or­di­nate Per­sons and Ab­so­lutes of Par­a­dise does not in the least pre­clude the di­rect per­sonal ac­tion of the Uni­ver­sal Fa­ther through­out all cre­ation and on all lev­els thereof. Through the pres­ence of his frag­men­tized spirit the Cre­ator Fa­ther main­tains im­me­di­ate con­tact with his crea­ture chil­dren and his cre­ated uni­verses.

• freely distributes himself; is not self-centered

2:2.5God’s pri­mal per­fec­tion con­sists not in an as­sumed righ­teous­ness but rather in the in­her­ent per­fec­tion of the good­ness of his di­vine na­ture. He is fi­nal, com­plete, and per­fect. There is no thing lack­ing in the beauty and per­fec­tion of his righ­teous char­ac­ter. And the whole scheme of liv­ing ex­is­tences on the worlds of space is cen­tered in the di­vine pur­pose of el­e­vat­ing all will crea­tures to the high des­tiny of the ex­pe­ri­ence of shar­ing the Fa­ther’s Par­a­dise per­fec­tion. God is nei­ther self-cen­tered nor self-con­tained; he never ceases to be­stow him­self upon all self-con­scious crea­tures of the vast uni­verse of uni­verses.

• has reserved all final decisions; may act independently; power delegated can be exercised direct

3:6.1With di­vine self­less­ness, con­sum­mate gen­eros­ity, the Uni­ver­sal Fa­ther re­lin­quishes au­thor­ity and del­e­gates power, but he is still pri­mal; his hand is on the mighty lever of the cir­cum­stances of the uni­ver­sal realms; he has re­served all fi­nal de­ci­sions and unerringly wields the all-pow­er­ful veto scepter of his eter­nal pur­pose with un­chal­lenge­able au­thor­ity over the wel­fare and des­tiny of the out­stretched, whirling, and ever-cir­cling cre­ation.

• not silent or inactive

4:1.6The Uni­ver­sal Fa­ther has not with­drawn from the man­age­ment of the uni­verses; he is not an in­ac­tive De­ity. If God should re­tire as the pres­ent up­holder of all cre­ation, there would im­me­di­ately oc­cur a uni­ver­sal col­lapse. Ex­cept for God, there would be no such thing as re­al­ity. At this very mo­ment, as dur­ing the re­mote ages of the past and in the eter­nal fu­ture, God con­tin­ues to up­hold. The di­vine reach ex­tends around the cir­cle of eter­nity. The uni­verse is not wound up like a clock to run just so long and then cease to func­tion; all things are con­stantly be­ing re­newed. The Fa­ther un­ceas­ingly pours forth en­ergy, light, and life. The work of God is lit­eral as well as spir­i­tual. “He stretches out the north over the empty space and hangs the earth upon noth­ing.”

• Father has distributed himself to his 6 absolute co-ordinates

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.

• freely distributes himself; is not self-centered

7:0.2The Son is like the Fa­ther in that he seeks to be­stow ev­ery­thing pos­si­ble of him­self upon his co-or­di­nate Sons and upon their sub­or­di­nate Sons. And the Son shares the Fa­ther’s self-dis­tribu­tive na­ture in the un­stinted be­stowal of him­self upon the In­fi­nite Spirit, their con­joint ex­ec­u­tive.

• Father delegates everything possible to Eternal Son

8:3.2Since the per­son­al­iza­tion of the Third Source, the First Source no more per­son­ally par­tic­i­pates in uni­verse cre­ation. The Uni­ver­sal Fa­ther del­e­gates ev­ery­thing pos­si­ble to his Eter­nal Son; like­wise does the Eter­nal Son be­stow all pos­si­ble au­thor­ity and power upon the Con­joint Cre­ator.

• freely distributes himself; is not self-centered

10:1.1It would seem that the Fa­ther, back in eter­nity, in­au­gu­rated a pol­icy of pro­found self-dis­tri­bu­tion. There is in­her­ent in the self­less, lov­ing, and lov­able na­ture of the Uni­ver­sal Fa­ther some­thing which causes him to re­serve to him­self the ex­er­cise of only those pow­ers and that au­thor­ity which he ap­par­ently finds it im­pos­si­ble to del­e­gate or to be­stow.

10:1.2The Uni­ver­sal Fa­ther all along has di­vested him­self of ev­ery part of him­self that was be­stow­able on any other Cre­ator or crea­ture. He has del­e­gated to his di­vine Sons and their as­so­ci­ated in­tel­li­gences ev­ery power and all au­thor­ity that could be del­e­gated. He has ac­tu­ally trans­ferred to his Sov­er­eign Sons, in their re­spec­tive uni­verses, ev­ery pre­rog­a­tive of ad­min­is­tra­tive au­thor­ity that was trans­fer­able. In the af­fairs of a lo­cal uni­verse, he has made each Sov­er­eign Cre­ator Son just as per­fect, com­pe­tent, and au­thor­i­ta­tive as is the Eter­nal Son in the orig­i­nal and cen­tral uni­verse. He has given away, ac­tu­ally be­stowed, with the dig­nity and sanc­tity of per­son­al­ity pos­ses­sion, all of him­self and all of his at­tri­butes, ev­ery­thing he pos­si­bly could di­vest him­self of, in ev­ery way, in ev­ery age, in ev­ery place, and to ev­ery per­son, and in ev­ery uni­verse ex­cept that of his cen­tral in­dwelling.

10:1.3Di­vine per­son­al­ity is not self-cen­tered; self-dis­tri­bu­tion and shar­ing of per­son­al­ity char­ac­ter­ize di­vine free­will self­hood. Crea­tures crave as­so­ci­a­tion with other per­sonal crea­tures; Cre­ators are moved to share di­vin­ity with their uni­verse chil­dren; the per­son­al­ity of the In­fi­nite is dis­closed as the Uni­ver­sal Fa­ther, who shares re­al­ity of be­ing and equal­ity of self with two co-or­di­nate per­son­al­i­ties, the Eter­nal Son and the Con­joint Ac­tor.

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.

10:1.5For these and other rea­sons be­yond the con­cept of the fi­nite mind, it is ex­ceed­ingly dif­fi­cult for the hu­man crea­ture to com­pre­hend God’s in­fi­nite fa­ther-per­son­al­ity ex­cept as it is uni­ver­sally re­vealed in the Eter­nal Son and, with the Son, is uni­ver­sally ac­tive in the In­fi­nite Spirit.

10:1.6Since the Par­a­dise Sons of God visit the evo­lu­tion­ary worlds and some­times even there dwell in the like­ness of mor­tal flesh, and since these be­stowals make it pos­si­ble for mor­tal man ac­tu­ally to know some­thing of the na­ture and char­ac­ter of di­vine per­son­al­ity, there­fore must the crea­tures of the plan­e­tary spheres look to the be­stowals of these Par­a­dise Sons for re­li­able and trust­wor­thy in­for­ma­tion re­gard­ing the Fa­ther, the Son, and the Spirit.

• reserves only powers impossible to delegate – what is necessary to maintain all else

10:3.6We ob­serve that the Fa­ther has di­vested him­self of all di­rect man­i­fes­ta­tions of ab­so­lute­ness ex­cept ab­so­lute fa­ther­hood and ab­so­lute vo­li­tion. We do not know whether vo­li­tion is an in­alien­able at­tri­bute of the Fa­ther; we can only ob­serve that he did not di­vest him­self of vo­li­tion. Such in­fin­ity of will must have been eter­nally in­her­ent in the First Source and Cen­ter.

• freely distributes himself; is not self-centered

10:3.17All these re­lin­quish­ments and del­e­ga­tions of ju­ris­dic­tion by the Uni­ver­sal Fa­ther are wholly vol­un­tary and self-im­posed. The all-pow­er­ful Fa­ther pur­pose­fully as­sumes these lim­i­ta­tions of uni­verse au­thor­ity.

• not silent or inactive
• reserves only powers impossible to delegate – what is necessary to maintain all else

32:4.1Do not en­ter­tain the idea that, since the Uni­ver­sal Fa­ther has del­e­gated so much of him­self and his power to oth­ers, he is a silent or in­ac­tive mem­ber of the De­ity part­ner­ship. Aside from per­son­al­ity do­mains and Ad­juster be­stowal, he is ap­par­ently the least ac­tive of the Par­a­dise De­i­ties in that he al­lows his De­ity co-or­di­nates, his Sons, and nu­mer­ous cre­ated in­tel­li­gences to per­form so much in the car­ry­ing out of his eter­nal pur­pose. He is the silent mem­ber of the cre­ative trio only in that he never does aught which any of his co-or­di­nate or sub­or­di­nate as­so­ciates can do.

• Father retires to give his children opportunity for experience and function
• reserves only powers impossible to delegate – what is necessary to maintain all else

32:4.2God has full un­der­stand­ing of the need of ev­ery in­tel­li­gent crea­ture for func­tion and ex­pe­ri­ence, and there­fore, in ev­ery sit­u­a­tion, be it con­cerned with the des­tiny of a uni­verse or the wel­fare of the hum­blest of his crea­tures, God re­tires from ac­tiv­ity in fa­vor of the galaxy of crea­ture and Cre­ator per­son­al­i­ties who in­her­ently in­ter­vene be­tween him­self and any given uni­verse sit­u­a­tion or cre­ative event. But not­with­stand­ing this re­tire­ment, this ex­hi­bi­tion of in­fi­nite co-or­di­na­tion, there is on God’s part an ac­tual, lit­eral, and per­sonal par­tic­i­pa­tion in these events by and through these or­dained agen­cies and per­son­al­i­ties. The Fa­ther is work­ing in and through all these chan­nels for the wel­fare of all his far-flung cre­ation.

• freely distributes himself; is not self-centered
• reserves only powers impossible to delegate – what is necessary to maintain all else

32:4.10God is not a self-cen­tered per­son­al­ity; the Fa­ther freely dis­tributes him­self to his cre­ation and to his crea­tures. He lives and acts, not only in the De­i­ties, but also in his Sons, whom he in­trusts with the do­ing of ev­ery­thing that it is di­vinely pos­si­ble for them to do. The Uni­ver­sal Fa­ther has truly di­vested him­self of ev­ery func­tion which it is pos­si­ble for an­other be­ing to per­form. And this is just as true of mor­tal man as of the Cre­ator Son who rules in God’s stead at the head­quar­ters of a lo­cal uni­verse. Thus we be­hold the out­work­ing of the ideal and in­fi­nite love of the Uni­ver­sal Fa­ther.

32:4.11In this uni­ver­sal be­stowal of him­self we have abun­dant proof of both the mag­ni­tude and the mag­na­nim­ity of the Fa­ther’s di­vine na­ture. If God has with­held aught of him­self from the uni­ver­sal cre­ation, then of that residue he is in lav­ish gen­eros­ity be­stow­ing the Thought Ad­justers upon the mor­tals of the realms, the Mys­tery Mon­i­tors of time, who so pa­tiently in­dwell the mor­tal can­di­dates for life ev­er­last­ing.

32:4.12The Uni­ver­sal Fa­ther has poured out him­self, as it were, to make all cre­ation rich in per­son­al­ity pos­ses­sion and po­ten­tial spir­i­tual at­tain­ment. God has given us him­self that we may be like him, and he has re­served for him­self of power and glory only that which is nec­es­sary for the main­te­nance of those things for the love of which he has thus di­vested him­self of all things else.

• resigned exercise of all direct personal power in behalf of Supreme Creators

33:0.1While the Uni­ver­sal Fa­ther most cer­tainly rules over his vast cre­ation, he func­tions in a lo­cal uni­verse ad­min­is­tra­tion through the per­son of the Cre­ator Son. The Fa­ther does not oth­er­wise per­son­ally func­tion in the ad­min­is­tra­tive af­fairs of a lo­cal uni­verse. These mat­ters are in­trusted to the Cre­ator Son and to the lo­cal uni­verse Mother Spirit and to their man­i­fold chil­dren. The plans, poli­cies, and ad­min­is­tra­tive acts of the lo­cal uni­verse are formed and ex­e­cuted by this Son, who, in con­junc­tion with his Spirit as­so­ciate, del­e­gates ex­ec­u­tive power to Ga­briel and ju­ris­dic­tional au­thor­ity to the Con­stel­la­tion Fa­thers, Sys­tem Sov­er­eigns, and Plan­e­tary Princes.

• resigned exercise of all direct personal power in behalf of Supreme Creators

108:4.1Apart from pos­si­ble co-or­di­na­tion with other De­ity frag­ments, the Ad­justers are quite alone in their sphere of ac­tiv­ity in the mor­tal mind. The Mys­tery Mon­i­tors elo­quently be­speak the fact that, though the Fa­ther may have ap­par­ently re­signed the ex­er­cise of all di­rect per­sonal power and au­thor­ity through­out the grand uni­verse, not­with­stand­ing this act of ab­ne­ga­tion in be­half of the Su­preme Cre­ator chil­dren of the Par­a­dise De­i­ties, the Fa­ther has cer­tainly re­served to him­self the un­chal­lenge­able right to be pres­ent in the minds and souls of his evolv­ing crea­tures to the end that he may so act as to draw all crea­ture cre­ation to him­self, co-or­di­nately with the spir­i­tual grav­ity of the Par­a­dise Sons. Said your Par­a­dise be­stowal Son when yet on Uran­tia, “I, if I am lifted up, will draw all men.” This spir­i­tual draw­ing power of the Par­a­dise Sons and their cre­ative as­so­ciates we rec­og­nize and un­der­stand, but we do not so fully com­pre­hend the meth­ods of the all-wise Fa­ther’s func­tion­ing in and through these Mys­tery Mon­i­tors that live and work so valiantly within the hu­man mind.

• may at any time interpose a fatherly hand in the stream of cosmic events

118:10.6Nev­er­the­less, the Fa­ther as a per­son may at any time in­ter­pose a fa­therly hand in the stream of cos­mic events all in ac­cor­dance with the will of God and in con­so­nance with the wis­dom of God and as mo­ti­vated by the love of God.

• infinite in love and volition; universal upholder

0:12.9The philoso­phers of the uni­verses pos­tu­late a Trin­ity of Trin­i­ties, an ex­is­ten­tial-ex­pe­ri­en­tial Trin­ity In­fi­nite, but they are not able to en­vis­age its per­son­al­iza­tion; pos­si­bly it would equiv­alate to the per­son of the Uni­ver­sal Fa­ther on the con­cep­tual level of the I AM. But ir­re­spec­tive of all this, the orig­i­nal Par­a­dise Trin­ity is po­ten­tially in­fi­nite since the Uni­ver­sal Fa­ther ac­tu­ally is in­fi­nite.

• what U.F. is not

1:2.2The eter­nal God is in­finitely more than re­al­ity ide­al­ized or the uni­verse per­son­al­ized. God is not sim­ply the su­preme de­sire of man, the mor­tal quest ob­jec­ti­fied. Nei­ther is God merely a con­cept, the power-po­ten­tial of righ­teous­ness. The Uni­ver­sal Fa­ther is not a syn­onym for na­ture, nei­ther is he nat­u­ral law per­son­i­fied. God is a tran­scen­dent re­al­ity, not merely man’s tra­di­tional con­cept of su­preme val­ues. God is not a psy­cho­log­i­cal fo­cal­iza­tion of spir­i­tual mean­ings, nei­ther is he “the no­blest work of man.” God may be any or all of these con­cepts in the minds of men, but he is more. He is a sav­ing per­son and a lov­ing Fa­ther to all who en­joy spir­i­tual peace on earth, and who crave to ex­pe­ri­ence per­son­al­ity sur­vival in death.

• existence beyond demonstration except by Adjuster

1:2.7The ex­is­tence of God can never be proved by sci­en­tific ex­per­i­ment or by the pure rea­son of log­i­cal de­duc­tion. God can be re­al­ized only in the realms of hu­man ex­pe­ri­ence; nev­er­the­less, the true con­cept of the re­al­ity of God is rea­son­able to logic, plau­si­ble to phi­los­o­phy, es­sen­tial to re­li­gion, and in­dis­pens­able to any hope of per­son­al­ity sur­vival.

1:2.8Those who know God have ex­pe­ri­enced the fact of his pres­ence; such God-know­ing mor­tals hold in their per­sonal ex­pe­ri­ence the only pos­i­tive proof of the ex­is­tence of the liv­ing God which one hu­man be­ing can of­fer to an­other. The ex­is­tence of God is ut­terly be­yond all pos­si­bil­ity of dem­on­stra­tion ex­cept for the con­tact be­tween the God-con­scious­ness of the hu­man mind and the God-pres­ence of the Thought Ad­juster that in­dwells the mor­tal in­tel­lect and is be­stowed upon man as the free gift of the Uni­ver­sal Fa­ther.

• is infinite
• is invisible
• Thought Adjuster is image of

1:3.1“God is spirit.” He is a uni­ver­sal spir­i­tual pres­ence. The Uni­ver­sal Fa­ther is an in­fi­nite spir­i­tual re­al­ity; he is “the sov­er­eign, eter­nal, im­mor­tal, in­vis­i­ble, and only true God.” Even though you are “the off­spring of God,” you ought not to think that the Fa­ther is like your­selves in form and physique be­cause you are said to be cre­ated “in his im­age”—in­dwelt by Mys­tery Mon­i­tors dis­patched from the cen­tral abode of his eter­nal pres­ence. Spirit be­ings are real, not­with­stand­ing they are in­vis­i­ble to hu­man eyes; even though they have not flesh and blood.

• testimony by Divine Counselor

1:3.8I come forth from the Eter­nal, and I have re­peat­edly re­turned to the pres­ence of the Uni­ver­sal Fa­ther. I know of the ac­tu­al­ity and per­son­al­ity of the First Source and Cen­ter, the Eter­nal and Uni­ver­sal Fa­ther. I know that, while the great God is ab­so­lute, eter­nal, and in­fi­nite, he is also good, di­vine, and gra­cious. I know the truth of the great dec­la­ra­tions: “God is spirit” and “God is love,” and these two at­tri­butes are most com­pletely re­vealed to the uni­verse in the Eter­nal Son.

• origin and destiny of personality

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.

• is invisible

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.

• man cannot see U.F. until Paradise

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.

• maintains personal relations with all his creatures

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.

1:5.12In 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.

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.

• in Him we live, move, and have our being

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.”

• best understood in Jesus’ life

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.

• transcends all mind, matter, and spirit

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.

• testimony by Divine Counselor

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.]

• best understood in Jesus’ life

2:0.1Inas­much as man’s high­est pos­si­ble con­cept of God is em­braced within the hu­man idea and ideal of a pri­mal and in­fi­nite per­son­al­ity, it is per­mis­si­ble, and may prove help­ful, to study cer­tain char­ac­ter­is­tics of the di­vine na­ture which con­sti­tute the char­ac­ter of De­ity. The na­ture of God can best be un­der­stood by the rev­e­la­tion of the Fa­ther which Mi­chael of Neb­a­don un­folded in his man­i­fold teach­ings and in his su­perb mor­tal life in the flesh. The di­vine na­ture can also be bet­ter un­der­stood by man if he re­gards him­self as a child of God and looks up to the Par­a­dise Cre­ator as a true spir­i­tual Fa­ther.

2:0.2The na­ture of God can be stud­ied in a rev­e­la­tion of su­preme ideas, the di­vine char­ac­ter can be en­vis­aged as a por­trayal of su­per­nal ide­als, but the most en­light­en­ing and spir­i­tu­ally ed­i­fy­ing of all rev­e­la­tions of the di­vine na­ture is to be found in the com­pre­hen­sion of the re­li­gious life of Je­sus of Naz­a­reth, both be­fore and af­ter his at­tain­ment of full con­scious­ness of di­vin­ity. If the in­car­nated life of Mi­chael is taken as the back­ground of the rev­e­la­tion of God to man, we may at­tempt to put in hu­man word sym­bols cer­tain ideas and ide­als con­cern­ing the di­vine na­ture which may pos­si­bly con­tribute to a fur­ther il­lu­mi­na­tion and uni­fi­ca­tion of the hu­man con­cept of the na­ture and the char­ac­ter of the per­son­al­ity of the Uni­ver­sal Fa­ther.

• unqualifiedly self-conscious

2:1.3Not­with­stand­ing the in­fin­ity of the stu­pen­dous man­i­fes­ta­tions of the Fa­ther’s eter­nal and uni­ver­sal per­son­al­ity, he is un­qual­i­fiedly self-con­scious of both his in­fin­ity and eter­nity; like­wise he knows fully his per­fec­tion and power. He is the only be­ing in the uni­verse, aside from his di­vine co-or­di­nates, who ex­pe­ri­ences a per­fect, proper, and com­plete ap­praisal of him­self.

• is omniscient

2:1.4The Fa­ther con­stantly and un­fail­ingly meets the need of the dif­fer­en­tial of de­mand for him­self as it changes from time to time in var­i­ous sec­tions of his mas­ter uni­verse. The great God knows and un­der­stands him­self; he is in­finitely self-con­scious of all his pri­mal at­tri­butes of per­fec­tion. God is not a cos­mic ac­ci­dent; nei­ther is he a uni­verse ex­per­i­menter. The Uni­verse Sov­er­eigns may en­gage in ad­ven­ture; the Con­stel­la­tion Fa­thers may ex­per­i­ment; the sys­tem heads may prac­tice; but the Uni­ver­sal Fa­ther sees the end from the be­gin­ning, and his di­vine plan and eter­nal pur­pose ac­tu­ally em­brace and com­pre­hend all the ex­per­i­ments and all the ad­ven­tures of all his sub­or­di­nates in ev­ery world, sys­tem, and con­stel­la­tion in ev­ery uni­verse of his vast do­mains.

2:1.5No thing is new to God, and no cos­mic event ever comes as a sur­prise; he in­hab­its the cir­cle of eter­nity. He is with­out be­gin­ning or end of days. To God there is no past, pres­ent, or fu­ture; all time is pres­ent at any given mo­ment. He is the great and only I AM.

• is infinite

2:1.6The Uni­ver­sal Fa­ther is ab­so­lutely and with­out qual­i­fi­ca­tion in­fi­nite in all his at­tri­butes; and this fact, in and of it­self, au­to­mat­i­cally shuts him off from all di­rect per­sonal com­mu­ni­ca­tion with fi­nite ma­te­rial be­ings and other lowly cre­ated in­tel­li­gences.

• in Him we live, move, and have our being

2:1.11Di­vin­ity and eter­nity the Fa­ther shares with large num­bers of the higher Par­a­dise be­ings, but we ques­tion whether in­fin­ity and con­se­quent uni­ver­sal pri­macy is fully shared with any save his co-or­di­nate as­so­ciates of the Par­a­dise Trin­ity. In­fin­ity of per­son­al­ity must, per­force, em­brace all fini­tude of per­son­al­ity; hence the truth—lit­eral truth—of the teach­ing which de­clares that “In Him we live and move and have our be­ing.” That frag­ment of the pure De­ity of the Uni­ver­sal Fa­ther which in­dwells mor­tal man is a part of the in­fin­ity of the First Great Source and Cen­ter, the Fa­ther of Fa­thers.

• is changeless

2:2.1Even your olden proph­ets un­der­stood the eter­nal, never-be­gin­ning, never-end­ing, cir­cu­lar na­ture of the Uni­ver­sal Fa­ther. God is lit­er­ally and eter­nally pres­ent in his uni­verse of uni­verses. He in­hab­its the pres­ent mo­ment with all his ab­so­lute majesty and eter­nal great­ness. “The Fa­ther has life in him­self, and this life is eter­nal life.” Through­out the eter­nal ages it has been the Fa­ther who “gives to all life.” There is in­fi­nite per­fec­tion in the di­vine in­tegrity. “I am the Lord; I change not.” Our knowl­edge of the uni­verse of uni­verses dis­closes not only that he is the Fa­ther of lights, but also that in his con­duct of in­ter­plan­e­tary af­fairs there “is no vari­able­ness nei­ther shadow of chang­ing.” He “de­clares the end from the be­gin­ning.” He says: “My coun­sel shall stand; I will do all my plea­sures” “ac­cord­ing to the eter­nal pur­pose which I pur­posed in my Son.” Thus are the plans and pur­poses of the First Source and Cen­ter like him­self: eter­nal, per­fect, and for­ever change­less.

• is changeless

2:2.3The re­ac­tions of a change­less God, in the ex­e­cu­tion of his eter­nal pur­pose, may seem to vary in ac­cor­dance with the chang­ing at­ti­tude and the shift­ing minds of his cre­ated in­tel­li­gences; that is, they may ap­par­ently and su­per­fi­cially vary; but un­der­neath the sur­face and be­neath all out­ward man­i­fes­ta­tions, there is still pres­ent the change­less pur­pose, the ev­er­last­ing plan, of the eter­nal God.

2:2.4Out in the uni­verses, per­fec­tion must nec­es­sar­ily be a rel­a­tive term, but in the cen­tral uni­verse and es­pe­cially on Par­a­dise, per­fec­tion is undi­luted; in cer­tain phases it is even ab­so­lute. Trin­ity man­i­fes­ta­tions vary the ex­hi­bi­tion of the di­vine per­fec­tion but do not at­ten­u­ate it.

2:2.6God is eter­nally and in­finitely per­fect, he can­not per­son­ally know im­per­fec­tion as his own ex­pe­ri­ence, but he does share the con­scious­ness of all the ex­pe­ri­ence of im­per­fect­ness of all the strug­gling crea­tures of the evo­lu­tion­ary uni­verses of all the Par­a­dise Cre­ator Sons. The per­sonal and lib­er­at­ing touch of the God of per­fec­tion over­shad­ows the hearts and en­cir­cuits the na­tures of all those mor­tal crea­tures who have as­cended to the uni­verse level of moral dis­cern­ment. In this man­ner, as well as through the con­tacts of the di­vine pres­ence, the Uni­ver­sal Fa­ther ac­tu­ally par­tic­i­pates in the ex­pe­ri­ence with im­ma­tu­rity and im­per­fec­tion in the evolv­ing ca­reer of ev­ery moral be­ing of the en­tire uni­verse.

2:2.7Hu­man lim­i­ta­tions, po­ten­tial evil, are not a part of the di­vine na­ture, but mor­tal ex­pe­ri­ence with evil and all man’s re­la­tions thereto are most cer­tainly a part of God’s ever-ex­pand­ing self-re­al­iza­tion in the chil­dren of time—crea­tures of moral re­spon­si­bil­ity who have been cre­ated or evolved by ev­ery Cre­ator Son go­ing out from Par­a­dise.

• best understood in Jesus’ life

2:5.10But the love of God is an in­tel­li­gent and farsee­ing pa­ren­tal af­fec­tion. The di­vine love func­tions in uni­fied as­so­ci­a­tion with di­vine wis­dom and all other in­fi­nite char­ac­ter­is­tics of the per­fect na­ture of the Uni­ver­sal Fa­ther. God is love, but love is not God. The great­est man­i­fes­ta­tion of the di­vine love for mor­tal be­ings is ob­served in the be­stowal of the Thought Ad­justers, but your great­est rev­e­la­tion of the Fa­ther’s love is seen in the be­stowal life of his Son Mi­chael as he lived on earth the ideal spir­i­tual life. It is the in­dwelling Ad­juster who in­di­vid­u­al­izes the love of God to each hu­man soul.

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

• infinitely more complex than the universes

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

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

• in Him we live, move, and have our being

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

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

• all things consist in

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

3:1.8The mind pres­ence of God is cor­re­lated with the ab­so­lute mind of the Con­joint Ac­tor, the In­fi­nite Spirit, but in the fi­nite cre­ations it is bet­ter dis­cerned in the ev­ery­where func­tion­ing of the cos­mic mind of the Par­a­dise Mas­ter Spir­its. Just as the First Source and Cen­ter is po­ten­tially pres­ent in the mind cir­cuits of the Con­joint Ac­tor, so is he po­ten­tially pres­ent in the ten­sions of the Uni­ver­sal Ab­so­lute. But mind of the hu­man or­der is a be­stowal of the Daugh­ters of the Con­joint Ac­tor, the Di­vine Min­is­ters of the evolv­ing uni­verses.

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

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

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

3:2.1All the uni­verses know that “the Lord God om­nipo­tent reigns.” The af­fairs of this world and other worlds are di­vinely super­vised. “He does ac­cord­ing to his will in the army of heaven and among the in­hab­i­tants of the earth.” It is eter­nally true, “there is no power but of God.”

3:2.2Within the bounds of that which is con­sis­tent with the di­vine na­ture, it is lit­er­ally true that “with God all things are pos­si­ble.” The long-drawn-out evo­lu­tion­ary pro­cesses of peo­ples, plan­ets, and uni­verses are un­der the per­fect con­trol of the uni­verse cre­ators and ad­min­is­tra­tors and un­fold in ac­cor­dance with the eter­nal pur­pose of the Uni­ver­sal Fa­ther, pro­ceed­ing in har­mony and or­der and in keep­ing with the all-wise plan of God. There is only one law­giver. He up­holds the worlds in space and swings the uni­verses around the end­less cir­cle of the eter­nal cir­cuit.

• cause of all material phenomena

3:2.3Of all the di­vine at­tri­butes, his om­nipo­tence, es­pe­cially as it pre­vails in the ma­te­rial uni­verse, is the best un­der­stood. Viewed as an un­spir­i­tual phe­nom­e­non, God is en­ergy. This dec­la­ra­tion of phys­i­cal fact is pred­i­cated on the in­com­pre­hen­si­ble truth that the First Source and Cen­ter is the pri­mal cause of the uni­ver­sal phys­i­cal phe­nom­ena of all space. From this di­vine ac­tiv­ity all phys­i­cal en­ergy and other ma­te­rial man­i­fes­ta­tions are de­rived. Light, that is, light with­out heat, is an­other of the non­spir­i­tual man­i­fes­ta­tions of the De­i­ties. And there is still an­other form of non­spir­i­tual en­ergy which is vir­tu­ally un­known on Uran­tia; it is as yet un­rec­og­nized.

3:2.4God con­trols all power; he has made “a way for the light­ning”; he has or­dained the cir­cuits of all en­ergy. He has de­creed the time and man­ner of the man­i­fes­ta­tion of all forms of en­ergy-mat­ter. And all these things are held for­ever in his ev­er­last­ing grasp—in the grav­i­ta­tional con­trol cen­ter­ing on nether Par­a­dise. The light and en­ergy of the eter­nal God thus swing on for­ever around his ma­jes­tic cir­cuit, the end­less but or­derly pro­ces­sion of the starry hosts com­pos­ing the uni­verse of uni­verses. All cre­ation cir­cles eter­nally around the Par­a­dise-Per­son­al­ity cen­ter of all things and be­ings.

3:2.5The om­nipo­tence of the Fa­ther per­tains to the ev­ery­where dom­i­nance of the ab­so­lute level, whereon the three en­er­gies, ma­te­rial, mindal, and spir­i­tual, are in­dis­tin­guish­able in close prox­im­ity to him—the Source of all things. Crea­ture mind, be­ing nei­ther Par­a­dise monota nor Par­a­dise spirit, is not di­rectly re­spon­sive to the Uni­ver­sal Fa­ther. God ad­justs with the mind of im­per­fec­tion—with Uran­tia mor­tals through the Thought Ad­justers.

• what U.F. is not

3:2.6The Uni­ver­sal Fa­ther is not a tran­sient force, a shift­ing power, or a fluc­tu­at­ing en­ergy. The power and wis­dom of the Fa­ther are wholly ad­e­quate to cope with any and all uni­verse ex­i­gen­cies. As the emer­gen­cies of hu­man ex­pe­ri­ence arise, he has fore­seen them all, and there­fore he does not re­act to the af­fairs of the uni­verse in a de­tached way but rather in ac­cor­dance with the dic­tates of eter­nal wis­dom and in con­so­nance with the man­dates of in­fi­nite judg­ment. Re­gard­less of ap­pear­ances, the power of God is not func­tion­ing in the uni­verse as a blind force.

3:2.7Sit­u­a­tions do arise in which it ap­pears that emer­gency rul­ings have been made, that nat­u­ral laws have been sus­pended, that mis­adap­ta­tions have been rec­og­nized, and that an ef­fort is be­ing made to rec­tify the sit­u­a­tion; but such is not the case. Such con­cepts of God have their ori­gin in the lim­ited range of your view­point, in the finite­ness of your com­pre­hen­sion, and in the cir­cum­scribed scope of your sur­vey; such mis­un­der­stand­ing of God is due to the pro­found ig­no­rance you en­joy re­gard­ing the ex­is­tence of the higher laws of the realm, the mag­ni­tude of the Fa­ther’s char­ac­ter, the in­fin­ity of his at­tri­butes, and the fact of his free-will­ness.

3:2.11The di­vine om­nipo­tence is per­fectly co-or­di­nated with the other at­tri­butes of the per­son­al­ity of God. The power of God is, or­di­nar­ily, only lim­ited in its uni­verse spir­i­tual man­i­fes­ta­tion by three con­di­tions or sit­u­a­tions:

3:2.121. By the na­ture of God, es­pe­cially by his in­fi­nite love, by truth, beauty, and good­ness.

3:2.132. By the will of God, by his mercy min­istry and fa­therly re­la­tion­ship with the per­son­al­i­ties of the uni­verse.

3:2.143. By the law of God, by the righ­teous­ness and jus­tice of the eter­nal Par­a­dise Trin­ity.

• unlimited in power, divine in nature, final in will, infinite in attributes, eternal in wisdom, absolute in reality

3:2.15God is un­lim­ited in power, di­vine in na­ture, fi­nal in will, in­fi­nite in at­tri­butes, eter­nal in wis­dom, and ab­so­lute in re­al­ity. But all these char­ac­ter­is­tics of the Uni­ver­sal Fa­ther are uni­fied in De­ity and uni­ver­sally ex­pressed in the Par­a­dise Trin­ity and in the di­vine Sons of the Trin­ity. Oth­er­wise, out­side of Par­a­dise and the cen­tral uni­verse of Ha­vona, ev­ery­thing per­tain­ing to God is lim­ited by the evo­lu­tion­ary pres­ence of the Su­preme, con­di­tioned by the even­tu­at­ing pres­ence of the Ul­ti­mate, and co-or­di­nated by the three ex­is­ten­tial Ab­so­lutes—De­ity, Uni­ver­sal, and Un­qual­i­fied. And God’s pres­ence is thus lim­ited be­cause such is the will of God.

3:3.1“God knows all things.” The di­vine mind is con­scious of, and con­ver­sant with, the thought of all cre­ation. His knowl­edge of events is uni­ver­sal and per­fect. The di­vine en­ti­ties go­ing out from him are a part of him; he who “bal­ances the clouds” is also “per­fect in knowl­edge.” “The eyes of the Lord are in ev­ery place.” Said your great teacher of the in­signif­i­cant spar­row, “One of them shall not fall to the ground with­out my Fa­ther’s knowl­edge,” and also, “The very hairs of your head are num­bered.” “He tells the num­ber of the stars; he calls them all by their names.”

3:3.2The Uni­ver­sal Fa­ther is the only per­son­al­ity in all the uni­verse who does ac­tu­ally know the num­ber of the stars and plan­ets of space. All the worlds of ev­ery uni­verse are con­stantly within the con­scious­ness of God. He also says: “I have surely seen the af­flic­tion of my peo­ple, I have heard their cry, and I know their sor­rows.” For “the Lord looks from heaven; he be­holds all the sons of men; from the place of his habi­ta­tion he looks upon all the in­hab­i­tants of the earth.” Ev­ery crea­ture child may truly say: “He knows the way I take, and when he has tried me, I shall come forth as gold.” “God knows our down­sit­tings and our up­ris­ings; he un­der­stands our thoughts afar off and is ac­quainted with all our ways.” “All things are naked and open to the eyes of him with whom we have to do.” And it should be a real com­fort to ev­ery hu­man be­ing to un­der­stand that “he knows your frame; he re­mem­bers that you are dust.” Je­sus, speak­ing of the liv­ing God, said, “Your Fa­ther knows what you have need of even be­fore you ask him.”

3:3.3God is pos­sessed of un­lim­ited power to know all things; his con­scious­ness is uni­ver­sal. His per­sonal cir­cuit en­com­passes all per­son­al­i­ties, and his knowl­edge of even the lowly crea­tures is sup­ple­mented in­di­rectly through the de­scend­ing se­ries of di­vine Sons and di­rectly through the in­dwelling Thought Ad­justers. And fur­ther­more, the In­fi­nite Spirit is all the time ev­ery­where pres­ent.

3:3.4We are not wholly cer­tain as to whether or not God chooses to fore­know events of sin. But even if God should fore­know the free­will acts of his chil­dren, such fore­knowl­edge does not in the least ab­ro­gate their free­dom. One thing is cer­tain: God is never sub­jected to sur­prise.

3:3.5Om­nipo­tence does not im­ply the power to do the non­doable, the un­god­like act. Nei­ther does om­ni­science im­ply the know­ing of the un­know­able. But such state­ments can hardly be made com­pre­hen­si­ble to the fi­nite mind. The crea­ture can hardly un­der­stand the range and lim­i­ta­tions of the will of the Cre­ator.

3:4.1The suc­ces­sive be­stowal of him­self upon the uni­verses as they are brought into be­ing in no wise lessens the po­ten­tial of power or the store of wis­dom as they con­tinue to re­side and re­pose in the cen­tral per­son­al­ity of De­ity. In po­ten­tial of force, wis­dom, and love, the Fa­ther has never less­ened aught of his pos­ses­sion nor be­come di­vested of any at­tri­bute of his glo­ri­ous per­son­al­ity as the re­sult of the un­stinted be­stowal of him­self upon the Par­a­dise Sons, upon his sub­or­di­nate cre­ations, and upon the man­i­fold crea­tures thereof.

3:4.2The cre­ation of ev­ery new uni­verse calls for a new ad­just­ment of grav­ity; but even if cre­ation should con­tinue in­def­i­nitely, eter­nally, even to in­fin­ity, so that even­tu­ally the ma­te­rial cre­ation would ex­ist with­out lim­i­ta­tions, still the power of con­trol and co-or­di­na­tion repos­ing in the Isle of Par­a­dise would be found equal to, and ad­e­quate for, the mas­tery, con­trol, and co-or­di­na­tion of such an in­fi­nite uni­verse. And sub­se­quent to this be­stowal of lim­it­less force and power upon a bound­less uni­verse, the In­fi­nite would still be sur­charged with the same de­gree of force and en­ergy; the Un­qual­i­fied Ab­so­lute would still be undi­min­ished; God would still pos­sess the same in­fi­nite po­ten­tial, just as if force, en­ergy, and power had never been poured forth for the en­dow­ment of uni­verse upon uni­verse.

3:4.3And so with wis­dom: The fact that mind is so freely dis­tributed to the think­ing of the realms in no wise im­pov­er­ishes the cen­tral source of di­vine wis­dom. As the uni­verses mul­ti­ply, and be­ings of the realms in­crease in num­ber to the lim­its of com­pre­hen­sion, if mind con­tin­ues with­out end to be be­stowed upon these be­ings of high and low es­tate, still will God’s cen­tral per­son­al­ity con­tinue to em­brace the same eter­nal, in­fi­nite, and all-wise mind.

3:4.4The fact that he sends forth spirit mes­sen­gers from him­self to in­dwell the men and women of your world and other worlds in no wise lessens his abil­ity to func­tion as a di­vine and all-pow­er­ful spirit per­son­al­ity; and there is ab­so­lutely no limit to the ex­tent or num­ber of such spirit Mon­i­tors which he can and may send out. This giv­ing of him­self to his crea­tures cre­ates a bound­less, al­most in­con­ceiv­able fu­ture pos­si­bil­ity of pro­gres­sive and suc­ces­sive ex­is­tences for these di­vinely en­dowed mor­tals. And this prodi­gal dis­tri­bu­tion of him­self as these min­is­ter­ing spirit en­ti­ties in no man­ner di­min­ishes the wis­dom and per­fec­tion of truth and knowl­edge which re­pose in the per­son of the all-wise, all-know­ing, and all-pow­er­ful Fa­ther.

3:4.5To the mor­tals of time there is a fu­ture, but God in­hab­its eter­nity. Even though I hail from near the very abid­ing place of De­ity, I can­not pre­sume to speak with per­fec­tion of un­der­stand­ing con­cern­ing the in­fin­ity of many of the di­vine at­tri­butes. In­fin­ity of mind alone can fully com­pre­hend in­fin­ity of ex­is­tence and eter­nity of ac­tion.

3:4.6Mor­tal man can­not pos­si­bly know the in­fini­tude of the heav­enly Fa­ther. Fi­nite mind can­not think through such an ab­so­lute truth or fact. But this same fi­nite hu­man be­ing can ac­tu­ally feel—lit­er­ally ex­pe­ri­ence—the full and undi­min­ished im­pact of such an in­fi­nite Fa­ther’s LOVE. Such a love can be truly ex­pe­ri­enced, al­beit while qual­ity of ex­pe­ri­ence is un­lim­ited, quan­tity of such an ex­pe­ri­ence is strictly lim­ited by the hu­man ca­pac­ity for spir­i­tual re­cep­tiv­ity and by the as­so­ci­ated ca­pac­ity to love the Fa­ther in re­turn.

• Thought Adjuster is image of

3:4.7Fi­nite ap­pre­ci­a­tion of in­fi­nite qual­i­ties far tran­scends the log­i­cally lim­ited ca­pac­i­ties of the crea­ture be­cause of the fact that mor­tal man is made in the im­age of God—there lives within him a frag­ment of in­fin­ity. There­fore man’s near­est and dear­est ap­proach to God is by and through love, for God is love. And all of such a unique re­la­tion­ship is an ac­tual ex­pe­ri­ence in cos­mic so­ci­ol­ogy, the Cre­ator-crea­ture re­la­tion­ship—the Fa­ther-child af­fec­tion.

3:5.2The Fa­ther rules through his Sons; on down through the uni­verse or­ga­ni­za­tion there is an un­bro­ken chain of rulers end­ing with the Plan­e­tary Princes, who di­rect the des­tinies of the evo­lu­tion­ary spheres of the Fa­ther’s vast do­mains. It is no mere po­etic ex­pres­sion that ex­claims: “The earth is the Lord’s and the full­ness thereof.” “He re­moves kings and sets up kings.” “The Most Highs rule in the king­doms of men.”

3:5.3In the af­fairs of men’s hearts the Uni­ver­sal Fa­ther may not al­ways have his way; but in the con­duct and des­tiny of a planet the di­vine plan pre­vails; the eter­nal pur­pose of wis­dom and love tri­umphs.

• all things consist in

3:5.4Said Je­sus: “My Fa­ther, who gave them to me, is greater than all; and no one is able to pluck them out of my Fa­ther’s hand.” As you glimpse the man­i­fold work­ings and view the stag­ger­ing im­men­sity of God’s well-nigh lim­it­less cre­ation, you may fal­ter in your con­cept of his pri­macy, but you should not fail to ac­cept him as se­curely and ev­er­last­ingly en­throned at the Par­a­dise cen­ter of all things and as the benef­i­cent Fa­ther of all in­tel­li­gent be­ings. There is but “one God and Fa­ther of all, who is above all and in all,” “and he is be­fore all things, and in him all things con­sist.”

3:5.5The un­cer­tain­ties of life and the vi­cis­si­tudes of ex­is­tence do not in any man­ner con­tra­dict the con­cept of the uni­ver­sal sov­er­eignty of God. All evo­lu­tion­ary crea­ture life is be­set by cer­tain in­evitabil­i­ties. Con­sider the fol­low­ing:

3:5.61. Is cour­age—strength of char­ac­ter—de­sir­able? Then must man be reared in an en­vi­ron­ment which ne­ces­si­tates grap­pling with hard­ships and re­act­ing to dis­ap­point­ments.

3:5.72. Is al­tru­ism—ser­vice of one’s fel­lows—de­sir­able? Then must life ex­pe­ri­ence pro­vide for en­coun­ter­ing sit­u­a­tions of so­cial in­equal­ity.

3:5.83. Is hope—the grandeur of trust—de­sir­a­ble? Then hu­man ex­is­tence must con­stantly be con­fronted with in­se­cu­ri­ties and re­cur­rent un­cer­tain­ties.

3:5.94. Is faith—the su­preme as­ser­tion of hu­man thought—de­sir­able? Then must the mind of man find it­self in that trou­ble­some predica­ment where it ever knows less than it can be­lieve.

3:5.105. Is the love of truth and the will­ing­ness to go wher­ever it leads, de­sir­able? Then must man grow up in a world where er­ror is pres­ent and false­hood al­ways pos­si­ble.

3:5.116. Is ide­al­ism—the ap­proach­ing con­cept of the di­vine—de­sir­able? Then must man strug­gle in an en­vi­ron­ment of rel­a­tive good­ness and beauty, sur­round­ings stim­u­la­tive of the ir­re­press­ible reach for bet­ter things.

3:5.127. Is loy­alty—de­vo­tion to high­est duty—de­sir­able? Then must man carry on amid the pos­si­bil­i­ties of be­trayal and de­ser­tion. The valor of de­vo­tion to duty con­sists in the im­plied dan­ger of de­fault.

3:5.138. Is un­selfish­ness—the spirit of self-for­get­ful­ness—de­sir­able? Then must mor­tal man live face to face with the in­ces­sant clam­or­ing of an in­escapable self for recog­ni­tion and honor. Man could not dy­nam­i­cally choose the di­vine life if there were no self-life to for­sake. Man could never lay sav­ing hold on right­eous­ness if there were no po­ten­tial evil to ex­alt and dif­fer­en­ti­ate the good by con­trast.

3:5.149. Is plea­sure—the sat­is­fac­tion of hap­pi­ness—de­sir­able? Then must man live in a world where the al­ter­na­tive of pain and the like­li­hood of suf­fer­ing are ever-pres­ent ex­pe­ri­en­tial pos­si­bil­i­ties.

3:5.15Through­out the uni­verse, ev­ery unit is re­garded as a part of the whole. Sur­vival of the part is de­pen­dent on co-op­er­a­tion with the plan and pur­pose of the whole, the whole­hearted de­sire and per­fect will­ing­ness to do the Fa­ther’s di­vine will. The only evo­lu­tion­ary world with­out er­ror (the pos­si­bil­ity of un­wise judg­ment) would be a world with­out free in­tel­li­gence. In the Ha­vona uni­verse there are a bil­lion per­fect worlds with their per­fect in­hab­i­tants, but evolv­ing man must be fal­li­ble if he is to be free. Free and in­ex­pe­ri­enced in­tel­li­gence can­not pos­si­bly at first be uni­formly wise. The pos­si­bil­ity of mis­taken judg­ment (evil) be­comes sin only when the hu­man will con­sciously en­dorses and know­ingly em­braces a de­lib­er­ate im­moral judg­ment.

3:5.16The full ap­pre­ci­a­tion of truth, beauty, and good­ness is in­her­ent in the per­fec­tion of the di­vine uni­verse. The in­hab­i­tants of the Ha­vona worlds do not re­quire the po­ten­tial of rel­a­tive value lev­els as a choice stim­u­lus; such per­fect be­ings are able to iden­tify and choose the good in the ab­sence of all con­trastive and thought-com­pelling moral sit­u­a­tions. But all such per­fect be­ings are, in moral na­ture and spir­i­tual sta­tus, what they are by virtue of the fact of ex­is­tence. They have ex­pe­ri­en­tially earned ad­vance­ment only within their in­her­ent sta­tus. Mor­tal man earns even his sta­tus as an as­cen­sion can­di­date by his own faith and hope. Ev­ery­thing di­vine which the hu­man mind grasps and the hu­man soul ac­quires is an ex­pe­ri­en­tial at­tain­ment; it is a re­al­ity of per­sonal ex­pe­ri­ence and is there­fore a unique pos­ses­sion in con­trast to the in­her­ent good­ness and righ­teous­ness of the in­errant per­son­al­i­ties of Ha­vona.

3:5.17The crea­tures of Ha­vona are nat­u­rally brave, but they are not coura­geous in the hu­man sense. They are in­nately kind and con­sid­er­ate, but hardly al­tru­is­tic in the hu­man way. They are ex­pec­tant of a pleas­ant fu­ture, but not hope­ful in the ex­qui­site man­ner of the trust­ing mor­tal of the un­cer­tain evo­lu­tion­ary spheres. They have faith in the sta­bil­ity of the uni­verse, but they are ut­ter strangers to that sav­ing faith whereby mor­tal man climbs from the sta­tus of an an­i­mal up to the por­tals of Par­a­dise. They love the truth, but they know noth­ing of its soul-sav­ing qual­i­ties. They are ide­al­ists, but they were born that way; they are wholly ig­no­rant of the ec­stasy of be­com­ing such by ex­hil­a­rat­ing choice. They are loyal, but they have never ex­pe­ri­enced the thrill of whole­hearted and in­tel­li­gent de­vo­tion to duty in the face of temp­ta­tion to de­fault. They are un­selfish, but they never gained such lev­els of ex­pe­ri­ence by the mag­nif­i­cent con­quest of a bel­liger­ent self. They en­joy plea­sure, but they do not com­pre­hend the sweet­ness of the plea­sure es­cape from the pain po­ten­tial.

3:6.2The sov­er­eignty of God is un­lim­ited; it is the fun­da­men­tal fact of all cre­ation. The uni­verse was not in­ev­i­ta­ble. The uni­verse is not an ac­ci­dent, nei­ther is it self-ex­is­tent. The uni­verse is a work of cre­ation and is there­fore wholly sub­ject to the will of the Cre­ator. The will of God is di­vine truth, liv­ing love; there­fore are the per­fect­ing cre­ations of the evo­lu­tion­ary uni­verses char­ac­ter­ized by good­ness—near­ness to di­vin­ity; by po­ten­tial evil—re­mote­ness from di­vin­ity.

3:6.3All re­li­gious phi­los­o­phy, sooner or later, ar­rives at the con­cept of uni­fied uni­verse rule, of one God. Uni­verse causes can­not be lower than uni­verse ef­fects. The source of the streams of uni­verse life and of the cos­mic mind must be above the lev­els of their man­i­fes­ta­tion. The hu­man mind can­not be con­sis­tently ex­plained in terms of the lower or­ders of ex­is­tence. Man’s mind can be truly com­pre­hended only by rec­og­niz­ing the re­al­ity of higher or­ders of thought and pur­po­sive will. Man as a moral be­ing is in­ex­pli­ca­ble un­less the re­al­ity of the Uni­ver­sal Fa­ther is ac­knowl­edged.

3:6.4The mech­a­nis­tic philoso­pher pro­fesses to re­ject the idea of a uni­ver­sal and sov­er­eign will, the very sov­er­eign will whose ac­tiv­ity in the elab­o­ra­tion of uni­verse laws he so deeply rev­er­ences. What un­in­tended homage the mech­a­nist pays the law-Cre­ator when he con­ceives such laws to be self-act­ing and self-ex­plana­tory!

3:6.5It is a great blun­der to hu­man­ize God, ex­cept in the con­cept of the in­dwelling Thought Ad­juster, but even that is not so stupid as com­pletely to mech­a­nize the idea of the First Great Source and Cen­ter.

3:6.6Does the Par­a­dise Fa­ther suf­fer? I do not know. The Cre­ator Sons most cer­tainly can and some­times do, even as do mor­tals. The Eter­nal Son and the In­fi­nite Spirit suf­fer in a mod­i­fied sense. I think the Uni­ver­sal Fa­ther does, but I can­not un­der­stand how; per­haps through the per­son­al­ity cir­cuit or through the in­di­vid­u­al­ity of the Thought Ad­justers and other be­stowals of his eter­nal na­ture. He has said of the mor­tal races, “In all your af­flic­tions I am af­flicted.” He un­ques­tion­ably ex­pe­ri­ences a fa­therly and sym­pa­thetic un­der­stand­ing; he may truly suf­fer, but I do not com­pre­hend the na­ture thereof.

• best understood in Jesus’ life
• unqualifiedly self-conscious

3:6.7The in­fi­nite and eter­nal Ruler of the uni­verse of uni­verses is power, form, en­ergy, pro­cess, pat­tern, prin­ci­ple, pres­ence, and ide­al­ized re­al­ity. But he is more; he is per­sonal; he ex­er­cises a sov­er­eign will, ex­pe­ri­ences self-con­scious­ness of di­vin­ity, ex­e­cutes the man­dates of a cre­ative mind, pur­sues the sat­is­fac­tion of the re­al­iza­tion of an eter­nal pur­pose, and man­i­fests a Fa­ther’s love and af­fec­tion for his uni­verse chil­dren. And all these more per­sonal traits of the Fa­ther can be bet­ter un­der­stood by ob­serv­ing them as they were re­vealed in the be­stowal life of Mi­chael, your Cre­ator Son, while he was in­car­nated on Uran­tia.

3:6.8God the Fa­ther loves men; God the Son serves men; God the Spirit in­spires the chil­dren of the uni­verse to the ever-as­cend­ing ad­ven­ture of find­ing God the Fa­ther by the ways or­dained by God the Sons through the min­istry of the grace of God the Spirit.

3:6.9[Be­ing the Di­vine Coun­selor as­signed to the pre­sen­ta­tion of the rev­e­la­tion of the Uni­ver­sal Fa­ther, I have con­tin­ued with this state­ment of the at­tri­butes of De­ity.]

4:3.1All too long has man thought of God as one like him­self. God is not, never was, and never will be jeal­ous of man or any other be­ing in the uni­verse of uni­verses. Know­ing that the Cre­ator Son in­tended man to be the mas­ter­piece of the plan­e­tary cre­ation, to be the ruler of all the earth, the sight of his be­ing dom­i­nated by his own baser pas­sions, the spec­ta­cle of his bow­ing down be­fore idols of wood, stone, gold, and self­ish am­bi­tion—these sor­did scenes stir God and his Sons to be jeal­ous for man, but never of him.

4:3.2The eter­nal God is in­ca­pable of wrath and anger in the sense of these hu­man emo­tions and as man un­der­stands such re­ac­tions. These sen­ti­ments are mean and de­spi­ca­ble; they are hardly wor­thy of be­ing called hu­man, much less di­vine; and such at­ti­tudes are ut­terly for­eign to the per­fect na­ture and gra­cious char­ac­ter of the Uni­ver­sal Fa­ther.

4:3.3Much, very much, of the dif­fi­culty which Uran­tia mor­tals have in un­der­stand­ing God is due to the far-reach­ing con­se­quences of the Lu­cifer re­bel­lion and the Cali­gas­tia be­trayal. On worlds not seg­re­gated by sin, the evo­lu­tion­ary races are able to for­mu­late far bet­ter ideas of the Uni­ver­sal Fa­ther; they suf­fer less from con­fu­sion, dis­tor­tion, and per­ver­sion of con­cept.

4:3.4God re­pents of noth­ing he has ever done, now does, or ever will do. He is all-wise as well as all-pow­er­ful. Man’s wis­dom grows out of the tri­als and er­rors of hu­man ex­pe­ri­ence; God’s wis­dom con­sists in the un­qual­i­fied per­fec­tion of his in­fi­nite uni­verse in­sight, and this di­vine fore­knowl­edge ef­fec­tively di­rects the cre­ative free will.

4:3.6The in­fi­nite good­ness of the Fa­ther is be­yond the com­pre­hen­sion of the fi­nite mind of time; hence must there al­ways be af­forded a con­trast with com­par­a­tive evil (not sin) for the ef­fec­tive ex­hi­bi­tion of all phases of rel­a­tive good­ness. Per­fec­tion of di­vine good­ness can be dis­cerned by mor­tal im­per­fec­tion of in­sight only be­cause it stands in con­trastive as­so­ci­a­tion with rel­a­tive im­per­fec­tion in the re­la­tion­ships of time and mat­ter in the mo­tions of space.

4:3.7The char­ac­ter of God is in­finitely super­hu­man; there­fore must such a na­ture of di­vin­ity be per­son­al­ized, as in the di­vine Sons, be­fore it can even be faith-grasped by the fi­nite mind of man.

• has no outside
• is absolute will, volition
• is purposive energy (creative spirit)
• is self-existent

4:4.1God is the only sta­tion­ary, self-con­tained, and change­less be­ing in the whole uni­verse of uni­verses, hav­ing no out­side, no be­yond, no past, and no fu­ture. God is pur­po­sive en­ergy (cre­ative spirit) and ab­so­lute will, and these are self-ex­is­tent and uni­ver­sal.

• is absolutely independent
• is immutable, but immutability does not imply immobility

4:4.2Since God is self-ex­is­tent, he is ab­so­lutely in­de­pen­dent. The very iden­tity of God is in­im­i­cal to change. “I, the Lord, change not.” God is im­mutable; but not un­til you achieve Par­a­dise sta­tus can you even be­gin to un­der­stand how God can pass from sim­plic­ity to com­plex­ity, from iden­tity to vari­a­tion, from qui­es­cence to mo­tion, from in­fin­ity to fini­tude, from the di­vine to the hu­man, and from unity to du­al­ity and tri­unity. And God can thus mod­ify the man­i­fes­ta­tions of his ab­so­lute­ness be­cause di­vine im­mutabil­ity does not im­ply im­mo­bil­ity; God has will—he is will.

• being of final goodness plus will of creative infinity

4:4.3God is the be­ing of ab­so­lute self-de­ter­mi­na­tion; there are no lim­its to his uni­verse re­ac­tions save those which are self-im­posed, and his free­will acts are con­di­tioned only by those di­vine qual­i­ties and per­fect at­tri­butes which in­her­ently char­ac­ter­ize his eter­nal na­ture. There­fore is God re­lated to the uni­verse as the be­ing of fi­nal good­ness plus a free will of cre­ative in­fin­ity.

4:4.4The Fa­ther-Ab­so­lute is the cre­ator of the cen­tral and per­fect uni­verse and the Fa­ther of all other Cre­ators. Per­son­al­ity, good­ness, and nu­mer­ous other char­ac­ter­is­tics, God shares with man and other be­ings, but in­fin­ity of will is his alone. God is lim­ited in his cre­ative acts only by the sen­ti­ments of his eter­nal na­ture and by the dic­tates of his in­fi­nite wis­dom. God per­son­ally chooses only that which is in­finitely per­fect, hence the su­per­nal per­fec­tion of the cen­tral uni­verse; and while the Cre­ator Sons fully share his di­vin­ity, even phases of his ab­so­lute­ness, they are not al­to­gether lim­ited by that fi­nal­ity of wis­dom which di­rects the Fa­ther’s in­fin­ity of will. Hence, in the Mi­chael or­der of son­ship, cre­ative free will be­comes even more ac­tive, wholly di­vine and well-nigh ul­ti­mate, if not ab­so­lute. The Fa­ther is in­fi­nite and eter­nal, but to deny the pos­si­bil­ity of his vo­li­tional self-lim­i­ta­tion amounts to a de­nial of this very con­cept of his vo­li­tional ab­so­lute­ness.

• consists in spirit, manifests as love
• freewill performances not ruled by power, nor guided by intellect alone

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.

4:4.7In sci­ence, God is the First Cause; in re­li­gion, the uni­ver­sal and lov­ing Fa­ther; in phi­los­o­phy, the one be­ing who ex­ists by him­self, not de­pen­dent on any other be­ing for ex­is­tence but benef­i­cently con­fer­ring re­al­ity of ex­is­tence on all things and upon all other be­ings. But it re­quires rev­e­la­tion to show that the First Cause of sci­ence and the self-ex­is­tent Unity of phi­los­o­phy are the God of re­li­gion, full of mercy and good­ness and pledged to ef­fect the eter­nal sur­vival of his chil­dren on earth.

4:4.8We crave the con­cept of the In­fi­nite, but we wor­ship the ex­pe­ri­ence-idea of God, our any­where and any-time ca­pac­ity to grasp the per­son­al­ity and di­vin­ity fac­tors of our high­est con­cept of De­ity.

4:4.9The con­scious­ness of a vic­to­ri­ous hu­man life on earth is born of that crea­ture faith which dares to chal­lenge each re­cur­ring episode of ex­is­tence when con­fronted with the aw­ful spec­ta­cle of hu­man lim­i­ta­tions, by the un­fail­ing dec­la­ra­tion: Even if I can­not do this, there lives in me one who can and will do it, a part of the Fa­ther-Ab­so­lute of the uni­verse of uni­verses. And that is “the vic­tory which over­comes the world, even your faith.”

4:5.1Re­li­gious tra­di­tion is the im­per­fectly pre­served rec­ord of the ex­pe­ri­ences of the God-know­ing men of past ages, but such rec­ords are un­trust­wor­thy as guides for re­li­gious liv­ing or as the source of true in­for­ma­tion about the Uni­ver­sal Fa­ther. Such an­cient be­liefs have been in­vari­ably al­tered by the fact that prim­i­tive man was a myth­maker.

4:5.2One of the great­est sources of con­fu­sion on Uran­tia con­cern­ing the na­ture of God grows out of the fail­ure of your sa­cred books clearly to dis­tin­guish be­tween the per­son­al­i­ties of the Par­a­dise Trin­ity and be­tween Par­a­dise De­ity and the lo­cal uni­verse cre­ators and ad­min­is­tra­tors. Dur­ing the past dis­pen­sa­tions of par­tial un­der­stand­ing, your priests and proph­ets failed clearly to dif­fer­en­ti­ate be­tween Plan­e­tary Princes, Sys­tem Sov­er­eigns, Con­stel­la­tion Fa­thers, Cre­ator Sons, Super­uni­verse Rulers, the Su­preme Be­ing, and the Uni­ver­sal Fa­ther. Many of the mes­sages of sub­or­di­nate per­son­al­i­ties, such as Life Car­ri­ers and var­i­ous or­ders of an­gels, have been, in your rec­ords, pre­sented as com­ing from God him­self. Uran­tian re­li­gious thought still con­fuses the as­so­ciate per­son­al­i­ties of De­ity with the Uni­ver­sal Fa­ther him­self, so that all are in­cluded un­der one ap­pel­la­tion.

4:5.3The peo­ple of Uran­tia con­tinue to suf­fer from the in­flu­ence of prim­i­tive con­cepts of God. The gods who go on a ram­page in the storm; who shake the earth in their wrath and strike down men in their anger; who in­flict their judg­ments of dis­plea­sure in times of famine and flood—these are the gods of prim­i­tive re­li­gion; they are not the Gods who live and rule the uni­verses. Such con­cepts are a relic of the times when men sup­posed that the uni­verse was un­der the guid­ance and dom­i­na­tion of the whims of such imag­i­nary gods. But mor­tal man is be­gin­ning to re­al­ize that he lives in a realm of com­par­a­tive law and or­der as far as con­cerns the ad­min­is­tra­tive poli­cies and con­duct of the Su­preme Cre­ators and the Su­preme Con­trol­lers.

4:5.4The bar­barous idea of ap­peas­ing an an­gry God, of pro­pi­ti­at­ing an of­fended Lord, of win­ning the fa­vor of De­ity through sac­ri­fices and pen­ance and even by the shed­ding of blood, rep­re­sents a re­li­gion wholly puerile and prim­i­tive, a phi­los­o­phy un­wor­thy of an en­light­ened age of sci­ence and truth. Such be­liefs are ut­terly re­pul­sive to the ce­les­tial be­ings and the di­vine rulers who serve and reign in the uni­verses. It is an af­front to God to be­lieve, hold, or teach that in­no­cent blood must be shed in or­der to win his fa­vor or to di­vert the fic­ti­tious di­vine wrath.

4:5.5The He­brews be­lieved that “with­out the shed­ding of blood there could be no re­mis­sion of sin.” They had not found de­liv­er­ance from the old and pa­gan idea that the Gods could not be ap­peased ex­cept by the sight of blood, though Moses did make a dis­tinct ad­vance when he for­bade hu­man sac­ri­fices and sub­sti­tuted there­for, in the prim­i­tive minds of his child­like Bed­ouin fol­low­ers, the cer­e­mo­nial sac­ri­fice of an­i­mals.

4:5.6The be­stowal of a Par­a­dise Son on your world was in­her­ent in the sit­u­a­tion of clos­ing a plan­e­tary age; it was in­es­cap­able, and it was not made nec­es­sary for the pur­pose of win­ning the fa­vor of God. This be­stowal also hap­pened to be the fi­nal per­sonal act of a Cre­ator Son in the long ad­ven­ture of earn­ing the ex­pe­ri­en­tial sov­er­eignty of his uni­verse. What a trav­esty upon the in­fi­nite char­ac­ter of God! this teach­ing that his fa­therly heart in all its aus­tere cold­ness and hard­ness was so un­touched by the mis­for­tunes and sor­rows of his crea­tures that his ten­der mer­cies were not forth­com­ing un­til he saw his blame­less Son bleed­ing and dy­ing upon the cross of Cal­vary!

4:5.7But the in­hab­i­tants of Uran­tia are to find de­liv­er­ance from these an­cient er­rors and pa­gan su­per­sti­tions re­spect­ing the na­ture of the Uni­ver­sal Fa­ther. The rev­e­la­tion of the truth about God is ap­pear­ing, and the hu­man race is des­tined to know the Uni­ver­sal Fa­ther in all that beauty of char­ac­ter and love­li­ness of at­tri­butes so mag­nif­i­cently por­trayed by the Cre­ator Son who so­journed on Uran­tia as the Son of Man and the Son of God.

4:5.8[Pre­sented by a Di­vine Coun­selor of Uversa.]

• man’s eternal destination

5:4.3God is not only the de­ter­miner of des­tiny; he is man’s eter­nal des­ti­na­tion. All non­re­li­gious hu­man ac­tiv­i­ties seek to bend the uni­verse to the dis­tort­ing ser­vice of self; the truly re­li­gious in­di­vid­ual seeks to iden­tify the self with the uni­verse and then to ded­i­cate the ac­tiv­i­ties of this uni­fied self to the ser­vice of the uni­verse fam­ily of fel­low be­ings, hu­man and super­hu­man.

• origin and destiny of personality

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.

• in personal touch with all personalities, independently of Adjusters’ mission

5:6.10The per­son­al­ity cir­cuit of the uni­verse of uni­verses is cen­tered in the per­son of the Uni­ver­sal Fa­ther, and the Par­a­dise Fa­ther is per­son­ally con­scious of, and in per­sonal touch with, all per­son­al­i­ties of all lev­els of self-con­scious ex­is­tence. And this per­son­al­ity con­scious­ness of all cre­ation ex­ists in­de­pen­dently of the mis­sion of the Thought Ad­justers.

• Father idea is highest human concept of God

5:6.13And this rep­re­sents my ef­forts to pre­sent the re­la­tion of the liv­ing God to the chil­dren of time. And when all is said and done, I can do noth­ing more help­ful than to re­it­er­ate that God is your uni­verse Fa­ther, and that you are all his plan­e­tary chil­dren.

• is eternal

6:0.2We speak of God’s “first” thought and al­lude to an im­pos­si­ble time ori­gin of the Eter­nal Son for the pur­pose of gain­ing ac­cess to the thought chan­nels of the hu­man in­tel­lect. Such dis­tor­tions of lan­guage rep­re­sent our best ef­forts at con­tact-com­pro­mise with the time-bound minds of mor­tal crea­tures. In the se­quen­tial sense the Uni­ver­sal Fa­ther never could have had a first thought, nor could the Eter­nal Son ever have had a be­gin­ning. But I was in­structed to por­tray the re­al­i­ties of eter­nity to the time-lim­ited minds of mor­tals by such sym­bols of thought and to des­ig­nate the re­la­tion­ships of eter­nity by such time con­cepts of se­quen­tial­ity.

• speaks to universes only through Eternal Son

6:0.3The Eter­nal Son is the spir­i­tual per­son­al­iza­tion of the Par­a­dise Fa­ther’s uni­ver­sal and in­fi­nite con­cept of di­vine re­al­ity, un­qual­i­fied spirit, and ab­so­lute per­son­al­ity. And thereby does the Son con­sti­tute the di­vine rev­e­la­tion of the cre­ator iden­tity of the Uni­ver­sal Fa­ther. The per­fect per­son­al­ity of the Son dis­closes that the Fa­ther is ac­tu­ally the eter­nal and uni­ver­sal source of all the mean­ings and val­ues of the spir­i­tual, the vo­li­tional, the pur­pose­ful, and the per­sonal.

• is eternal

6:0.4In an ef­fort to en­able the fi­nite mind of time to form some se­quen­tial con­cept of the re­la­tion­ships of the eter­nal and in­fi­nite be­ings of the Par­a­dise Trin­ity, we uti­lize such li­cense of con­cep­tion as to re­fer to the “Fa­ther’s first per­sonal, uni­ver­sal, and in­fi­nite con­cept.” It is im­pos­si­ble for me to con­vey to the hu­man mind any ad­e­quate idea of the eter­nal re­la­tions of the De­i­ties; there­fore do I em­ploy such terms as will af­ford the fi­nite mind some­thing of an idea of the re­la­tion­ship of these eter­nal be­ings in the sub­se­quent eras of time. We be­lieve the Son sprang from the Fa­ther; we are taught that both are un­qual­i­fiedly eter­nal. It is ap­par­ent, there­fore, that no time crea­ture can ever fully com­pre­hend this mys­tery of a Son who is de­rived from the Fa­ther, and yet who is co-or­di­nately eter­nal with the Fa­ther him­self.

• he who has seen a Creator Son has seen

6:2.2The Eter­nal Son is the eter­nal Word of God. He is wholly like the Fa­ther; in fact, the Eter­nal Son is God the Fa­ther per­son­ally man­i­fest to the uni­verse of uni­verses. And thus it was and is and for­ever will be true of the Eter­nal Son and of all the co-or­di­nate Cre­ator Sons: “He who has seen the Son has seen the Fa­ther.”

• is love

6:3.3To com­pre­hend the love of the Eter­nal Son, you must first per­ceive its di­vine source, the Fa­ther, who is love, and then be­hold the un­fold­ing of this in­fi­nite af­fec­tion in the far-flung min­istry of the In­fi­nite Spirit and his al­most lim­it­less host of min­is­ter­ing per­son­al­i­ties.

• is primal

7:6.4The Cre­ator Sons go out from Par­a­dise into the uni­verses of time and, with the co-op­er­a­tion of the con­trol­ling and cre­ative agen­cies of the Third Source and Cen­ter, com­plete the or­ga­ni­za­tion of the lo­cal uni­verses of pro­gres­sive evo­lu­tion. These Sons are not at­tached to, nor are they con­cerned with, the cen­tral and uni­ver­sal con­trols of mat­ter, mind, and spirit. Hence are they lim­ited in their cre­ative acts by the pre-ex­is­tence, pri­or­ity, and pri­macy of the First Source and Cen­ter and his co-or­di­nate Ab­so­lutes. These Sons are able to ad­min­is­ter only that which they bring into ex­is­tence. Ab­so­lute ad­min­is­tra­tion is in­her­ent in pri­or­ity of ex­is­tence and is in­sep­a­ra­ble from eter­nity of pres­ence. The Fa­ther re­mains pri­mal in the uni­verses.

• speaks to universes only through Eternal Son

7:7.1The Eter­nal Son is a com­plete, ex­clu­sive, uni­ver­sal, and fi­nal rev­e­la­tion of the spirit and the per­son­al­ity of the Uni­ver­sal Fa­ther. All knowl­edge of, and in­for­ma­tion con­cern­ing, the Fa­ther must come from the Eter­nal Son and his Par­a­dise Sons. The Eter­nal Son is from eter­nity and is wholly and with­out spir­i­tual qual­i­fi­ca­tion one with the Fa­ther. In di­vine per­son­al­ity they are co-or­di­nate; in spir­i­tual na­ture they are equal; in di­vin­ity they are iden­ti­cal.

• infinite in love and volition; universal upholder
• is present with the Eternal Son and in the Infinite Spirit
• limited only by volition

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.

• Eternal Son and Infinite Spirit liberate from personality absolutism

9:0.1A strange thing oc­curred when, in the pres­ence of Par­a­dise, the Uni­ver­sal Fa­ther and the Eter­nal Son unite to per­son­al­ize them­selves. Noth­ing in this eter­nity sit­u­a­tion fore­shad­ows that the Con­joint Ac­tor would per­son­al­ize as an un­lim­ited spir­i­tu­al­ity co-or­di­nated with ab­so­lute mind and en­dowed with unique pre­rog­a­tives of en­ergy ma­nip­u­la­tion. His com­ing into be­ing com­pletes the Fa­ther’s lib­er­a­tion from the bonds of cen­tral­ized per­fec­tion and from the fet­ters of per­son­al­ity ab­so­lutism. And this lib­er­a­tion is dis­closed in the amaz­ing power of the Con­joint Cre­ator to cre­ate be­ings well adapted to serve as min­is­ter­ing spir­its even to the ma­te­rial crea­tures of the sub­se­quently evolv­ing uni­verses.

• infinite in love and volition; universal upholder

9:0.2The Fa­ther is in­fi­nite in love and vo­li­tion, in spir­i­tual thought and pur­pose; he is the uni­ver­sal up­holder. The Son is in­fi­nite in wis­dom and truth, in spir­i­tual ex­pres­sion and in­ter­pre­ta­tion; he is the uni­ver­sal re­vealer. Par­a­dise is in­fi­nite in po­ten­tial for force en­dow­ment and in ca­pac­ity for en­ergy dom­i­nance; it is the uni­ver­sal sta­bi­lizer. The Con­joint Ac­tor pos­sesses unique pre­rog­a­tives of syn­the­sis, in­fi­nite ca­pac­ity to co-or­di­nate all ex­ist­ing uni­verse en­er­gies, all ac­tual uni­verse spir­its, and all real uni­verse in­tel­lects; the Third Source and Cen­ter is the uni­ver­sal uni­fier of the man­i­fold en­er­gies and di­verse cre­ations which have ap­peared in con­se­quence of the di­vine plan and the eter­nal pur­pose of the Uni­ver­sal Fa­ther.

• all things consist in

9:0.4Through­out the uni­verses the agen­cies of the Con­joint Ac­tor cease­lessly ma­nip­u­late the forces and en­er­gies of all space. Like the First Source and Cen­ter, the Third is re­spon­sive to both the spir­i­tual and the ma­te­rial. The Con­joint Ac­tor is the rev­e­la­tion of the unity of God, in whom all things con­sist—things, mean­ings, and val­ues; en­er­gies, minds, and spir­its.

• Paradise and Eternal Son are simultaneously eternalized antipodal revelations of

9:1.7And herein is an in­fi­nite mys­tery: That the In­fi­nite si­mul­ta­ne­ously re­vealed his in­fin­ity in the Son and as Par­a­dise, and then there springs into ex­is­tence a be­ing equal to God in di­vin­ity, re­flec­tive of the Son’s spir­i­tual na­ture, and ca­pa­ble of ac­ti­vat­ing the Par­a­dise pat­tern, a be­ing pro­vi­sion­ally sub­or­di­nate in sov­er­eignty but in many ways ap­par­ently the most ver­sa­tile in ac­tion. And such ap­par­ent su­pe­ri­or­ity in ac­tion is dis­closed in an at­tri­bute of the Third Source and Cen­ter which is su­pe­rior even to phys­i­cal grav­ity—the uni­ver­sal man­i­fes­ta­tion of the Isle of Par­a­dise.

• Eternal Son and Infinite Spirit liberate from personality absolutism

10:0.1The Par­a­dise Trin­ity of eter­nal De­i­ties fa­cil­i­tates the Fa­ther’s es­cape from per­son­al­ity ab­so­lutism. The Trin­ity per­fectly as­so­ciates the lim­it­less ex­pres­sion of God’s in­fi­nite per­sonal will with the ab­so­lute­ness of De­ity. The Eter­nal Son and the var­i­ous Sons of di­vine ori­gin, to­gether with the Con­joint Ac­tor and his uni­verse chil­dren, ef­fec­tively pro­vide for the Fa­ther’s lib­er­a­tion from the lim­i­ta­tions oth­er­wise in­her­ent in pri­macy, per­fec­tion, change­less­ness, eter­nity, uni­ver­sal­ity, ab­so­lute­ness, and in­fin­ity.

• is present with the Eternal Son and in the Infinite Spirit

10:0.2The Par­a­dise Trin­ity ef­fec­tively pro­vides for the full ex­pres­sion and per­fect rev­e­la­tion of the eter­nal na­ture of De­ity. The Sta­tion­ary Sons of the Trin­ity like­wise af­ford a full and per­fect rev­e­la­tion of di­vine jus­tice. The Trin­ity is De­ity unity, and this unity rests eter­nally upon the ab­so­lute foun­da­tions of the di­vine one­ness of the three orig­i­nal and co-or­di­nate and co­ex­is­tent per­son­al­i­ties, God the Fa­ther, God the Son, and God the Spirit.

• Eternal Son and Infinite Spirit liberate from personality absolutism

10:2.1By the tech­nique of trin­i­ti­za­tion the Fa­ther di­vests him­self of that un­qual­i­fied spirit per­son­al­ity which is the Son, but in so do­ing he con­sti­tutes him­self the Fa­ther of this very Son and thereby pos­sesses him­self of un­lim­ited ca­pac­ity to be­come the di­vine Fa­ther of all sub­se­quently cre­ated, even­tu­ated, or other per­son­al­ized types of in­tel­li­gent will crea­tures. As the ab­so­lute and un­qual­i­fied per­son­al­ity the Fa­ther can func­tion only as and with the Son, but as a per­sonal Fa­ther he con­tin­ues to be­stow per­son­al­ity upon the di­verse hosts of the dif­fer­ing lev­els of in­tel­li­gent will crea­tures, and he for­ever main­tains per­sonal re­la­tions of lov­ing as­so­ci­a­tion with this vast fam­ily of uni­verse chil­dren.

• personality of infinity minus absolute personality of Eternal Son

10:2.5The per­son­al­ity of the First Source and Cen­ter is the per­son­al­ity of in­fin­ity mi­nus the ab­so­lute per­son­al­ity of the Eter­nal Son. The per­son­al­ity of the Third Source and Cen­ter is the super­ad­di­tive con­se­quence of the union of the lib­er­ated Fa­ther-per­son­al­ity and the ab­so­lute Son-per­son­al­ity.

• speaks to universes only through Eternal Son

10:3.3The di­vine Sons are in­deed the “Word of God,” but the chil­dren of the Spirit are truly the “Act of God.” God speaks through the Son and, with the Son, acts through the In­fi­nite Spirit, while in all uni­verse ac­tiv­i­ties the Son and the Spirit are ex­qui­sitely fra­ter­nal, work­ing as two equal broth­ers with ad­mi­ra­tion and love for an hon­ored and di­vinely re­spected com­mon Fa­ther.

• is eternal

10:3.5The Uni­ver­sal Fa­ther, prior to his self-willed di­vest­ment of the per­son­al­ity, pow­ers, and at­tri­butes which con­sti­tute the Son and the Spirit, seems to have been (phil­o­soph­i­cally con­sid­ered) an un­qual­i­fied, ab­so­lute, and in­fi­nite De­ity. But such a the­o­ret­i­cal First Source and Cen­ter with­out a Son could not in any sense of the word be con­sid­ered the Uni­ver­sal Fa­ther; fa­ther­hood is not real with­out son­ship. Fur­ther­more, the Fa­ther, to have been ab­so­lute in a to­tal sense, must have ex­isted at some eter­nally dis­tant mo­ment alone. But he never had such a soli­tary ex­is­tence; the Son and the Spirit are both co­eter­nal with the Fa­ther. The First Source and Cen­ter has al­ways been, and will for­ever be, the eter­nal Fa­ther of the Orig­i­nal Son and, with the Son, the eter­nal pro­gen­i­tor of the In­fi­nite Spirit.

• Eternal Son and Infinite Spirit liberate from personality absolutism

10:3.7In be­stow­ing ab­so­lute­ness of per­son­al­ity upon the Eter­nal Son, the Uni­ver­sal Fa­ther es­capes from the fet­ters of per­son­al­ity ab­so­lutism, but in so do­ing he takes a step which makes it for­ever im­pos­si­ble for him to act alone as the per­son­al­ity-ab­so­lute. And with the fi­nal per­son­al­iza­tion of co­ex­is­tent De­ity—the Con­joint Ac­tor—there en­sues the crit­i­cal trini­tar­ian in­ter­de­pen­dence of the three di­vine per­son­al­i­ties with re­gard to the to­tal­ity of De­ity func­tion in ab­so­lute.

• absolute in liberty of action

10:3.8God is the Fa­ther-Ab­so­lute of all per­son­al­i­ties in the uni­verse of uni­verses. The Fa­ther is per­son­ally ab­so­lute in lib­erty of ac­tion, but in the uni­verses of time and space, made, in the mak­ing, and yet to be made, the Fa­ther is not dis­cernibly ab­so­lute as to­tal De­ity ex­cept in the Par­a­dise Trin­ity.

• is law

10:6.1All law takes ori­gin in the First Source and Cen­ter; he is law. The ad­min­is­tra­tion of spir­i­tual law in­heres in the Sec­ond Source and Cen­ter. The rev­e­la­tion of law, the pro­mul­ga­tion and in­ter­pre­ta­tion of the di­vine statutes, is the func­tion of the Third Source and Cen­ter. The ap­pli­ca­tion of law, jus­tice, falls within the prov­ince of the Par­a­dise Trin­ity and is car­ried out by cer­tain Sons of the Trin­ity.

• is present with the Eternal Son and in the Infinite Spirit

10:7.1The First, Sec­ond, and Third Per­sons of De­ity are equal to each other, and they are one. “The Lord our God is one God.” There is per­fec­tion of pur­pose and one­ness of ex­e­cu­tion in the di­vine Trin­ity of eter­nal De­i­ties. The Fa­ther, the Son, and the Con­joint Ac­tor are truly and di­vinely one. Of a truth it is writ­ten: “I am the first, and I am the last, and be­side me there is no God.”

• only infinity can disclose

10:8.9Only in­fin­ity can dis­close the Fa­ther-In­fi­nite.

11:1.1Par­a­dise serves many pur­poses in the ad­min­is­tra­tion of the uni­ver­sal realms, but to crea­ture be­ings it ex­ists pri­mar­ily as the dwell­ing place of De­ity. The per­sonal pres­ence of the Uni­ver­sal Fa­ther is res­i­dent at the very cen­ter of the up­per sur­face of this well-nigh cir­cu­lar, but not spher­i­cal, abode of the De­i­ties. This Par­a­dise pres­ence of the Uni­ver­sal Fa­ther is im­me­di­ately sur­rounded by the per­sonal pres­ence of the Eter­nal Son, while they are both in­vested by the un­speak­able glory of the In­fi­nite Spirit.

11:1.2God dwells, has dwelt, and ev­er­last­ingly will dwell in this same cen­tral and eter­nal abode. We have al­ways found him there and al­ways will. The Uni­ver­sal Fa­ther is cos­mi­cally fo­cal­ized, spir­i­tu­ally per­son­al­ized, and ge­o­graph­i­cally res­i­dent at this cen­ter of the uni­verse of uni­verses.

11:1.3We all know the di­rect course to pur­sue to find the Uni­ver­sal Fa­ther. You are not able to com­pre­hend much about the di­vine res­i­dence be­cause of its re­mote­ness from you and the im­men­sity of the in­ter­ven­ing space, but those who are able to com­pre­hend the mean­ing of these enor­mous dis­tances know God’s lo­ca­tion and res­i­dence just as cer­tainly and lit­er­ally as you know the lo­ca­tion of New York, Lon­don, Rome, or Sin­ga­pore, cities def­i­nitely and ge­o­graph­i­cally lo­cated on Uran­tia. If you were an in­tel­li­gent nav­i­ga­tor, equipped with ship, maps, and com­pass, you could read­ily find these cities. Like­wise, if you had the time and means of pas­sage, were spir­i­tu­ally qual­i­fied, and had the nec­es­sary guid­ance, you could be pi­loted through uni­verse upon uni­verse and from cir­cuit to cir­cuit, ever jour­ney­ing in­ward through the starry realms, un­til at last you would stand be­fore the cen­tral shin­ing of the spir­i­tual glory of the Uni­ver­sal Fa­ther. Pro­vided with all the ne­ces­si­ties for the jour­ney, it is just as pos­si­ble to find the per­sonal pres­ence of God at the cen­ter of all things as to find dis­tant cities on your own planet. That you have not vis­ited these places in no way dis­proves their re­al­ity or ac­tual ex­is­tence. That so few of the uni­verse crea­tures have found God on Par­a­dise in no way dis­proves ei­ther the re­al­ity of his ex­is­tence or the ac­tu­al­ity of his spir­i­tual per­son at the cen­ter of all things.

• convergence of all universal lines of gravity
• source of flood-streams of life, energy, and personality to universes

11:1.4The Fa­ther is al­ways to be found at this cen­tral lo­ca­tion. Did he move, uni­ver­sal pan­de­mo­nium would be pre­cip­i­tated, for there con­verge in him at this res­i­den­tial cen­ter the uni­ver­sal lines of grav­ity from the ends of cre­ation. Whether we trace the per­son­al­ity cir­cuit back through the uni­verses or fol­low the as­cend­ing per­son­al­i­ties as they jour­ney in­ward to the Fa­ther; whether we trace the lines of ma­te­rial grav­ity to nether Par­a­dise or fol­low the in­surg­ing cy­cles of cos­mic force; whether we trace the lines of spir­i­tual grav­ity to the Eter­nal Son or fol­low the in­ward pro­ces­sional of the Par­a­dise Sons of God; whether we trace out the mind cir­cuits or fol­low the tril­lions upon tril­lions of ce­les­tial be­ings who spring from the In­fi­nite Spirit—by any of these ob­ser­va­tions or by all of them we are led di­rectly back to the Fa­ther’s pres­ence, to his cen­tral abode. Here is God per­son­ally, lit­er­ally, and ac­tu­ally pres­ent. And from his in­fi­nite be­ing there flow the flood-streams of life, en­ergy, and per­son­al­ity to all uni­verses.

• all things consist in

11:8.1The in­es­cap­able pull of grav­ity ef­fec­tively grips all the worlds of all the uni­verses of all space. Grav­ity is the all-pow­er­ful grasp of the phys­i­cal pres­ence of Par­a­dise. Grav­ity is the om­nipo­tent strand on which are strung the gleam­ing stars, blaz­ing suns, and whirling spheres which con­sti­tute the uni­ver­sal phys­i­cal adorn­ment of the eter­nal God, who is all things, fills all things, and in whom all things con­sist.

• Paradise and Eternal Son are simultaneously eternalized antipodal revelations of

11:9.3In the eter­nity of the past, when the Uni­ver­sal Fa­ther gave in­fi­nite per­son­al­ity ex­pres­sion of his spirit self in the be­ing of the Eter­nal Son, si­mul­ta­ne­ously he re­vealed the in­fin­ity po­ten­tial of his non­per­sonal self as Par­a­dise. Non­per­sonal and non­spir­i­tual Par­a­dise ap­pears to have been the in­ev­i­ta­ble reper­cus­sion to the Fa­ther’s will and act which eter­nal­ized the Orig­i­nal Son. Thus did the Fa­ther project re­al­ity in two ac­tual phases—the per­sonal and the non­per­sonal, the spir­i­tual and the non­spir­i­tual. The ten­sion be­tween them, in the face of will to ac­tion by the Fa­ther and the Son, gave ex­is­tence to the Con­joint Ac­tor and the cen­tral uni­verse of ma­te­rial worlds and spir­i­tual be­ings.

• is infinite

12:0.2In prin­ci­ple, that is, in eter­nal po­ten­tial, we con­ceive of ma­te­rial cre­ation as be­ing in­fi­nite be­cause the Uni­ver­sal Fa­ther is ac­tu­ally in­fi­nite, but as we study and ob­serve the to­tal ma­te­rial cre­ation, we know that at any given mo­ment in time it is lim­ited, al­though to your fi­nite minds it is com­par­a­tively lim­it­less, vir­tu­ally bound­less.

• is changeless

12:7.5Be­cause God is change­less, there­fore can you de­pend, in all or­di­nary cir­cum­stances, on his do­ing the same thing in the same iden­ti­cal and or­di­nary way. God is the as­sur­ance of sta­bil­ity for all cre­ated things and be­ings. He is God; there­fore he changes not.

• what U.F. is not

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.

• abides on Paradise and in human minds
• in Him we live, move, and have our being

12:7.12It is a mys­tery that God is a highly per­sonal self-con­scious be­ing with res­i­den­tial head­quar­ters, and at the same time per­son­ally pres­ent in such a vast uni­verse and per­son­ally in con­tact with such a well-nigh in­fi­nite num­ber of be­ings. That such a phe­nom­e­non is a mys­tery be­yond hu­man com­pre­hen­sion should not in the least lessen your faith. Do not al­low the mag­ni­tude of the in­fin­ity, the im­men­sity of the eter­nity, and the grandeur and glory of the match­less char­ac­ter of God to over­awe, stag­ger, or dis­cour­age you; for the Fa­ther is not very far from any one of you; he dwells within you, and in him do we all lit­er­ally move, ac­tu­ally live, and ver­i­ta­bly have our be­ing.

12:7.13Even though the Par­a­dise Fa­ther func­tions through his di­vine cre­ators and his crea­ture chil­dren, he also en­joys the most in­ti­mate in­ner con­tact with you, so sub­lime, so highly per­sonal, that it is even be­yond my com­pre­hen­sion—that mys­te­ri­ous com­mu­nion of the Fa­ther frag­ment with the hu­man soul and with the mor­tal mind of its ac­tual in­dwelling. Know­ing what you do of these gifts of God, you there­fore know that the Fa­ther is in in­ti­mate touch, not only with his di­vine as­so­ciates, but also with his evo­lu­tion­ary mor­tal chil­dren of time. The Fa­ther in­deed abides on Par­a­dise, but his di­vine pres­ence also dwells in the minds of men.

• absolutes of energy and spirit converge in

12:8.13The goal of ex­is­tence of all per­son­al­i­ties is spirit; ma­te­rial man­i­fes­ta­tions are rel­a­tive, and the cos­mic mind in­ter­venes be­tween these uni­ver­sal op­po­sites. The be­stowal of mind and the min­is­tra­tion of spirit are the work of the as­so­ciate per­sons of De­ity, the In­fi­nite Spirit and the Eter­nal Son. To­tal De­ity re­al­ity is not mind but spirit-mind—mind-spirit uni­fied by per­son­al­ity. Nev­er­the­less the ab­so­lutes of both the spirit and the thing con­verge in the per­son of the Uni­ver­sal Fa­ther.

• is omniscient

15:2.1Only the Uni­ver­sal Fa­ther knows the lo­ca­tion and ac­tual num­ber of in­hab­ited worlds in space; he calls them all by name and num­ber. I can give only the ap­prox­i­mate num­ber of in­hab­ited or in­hab­it­able plan­ets, for some lo­cal uni­verses have more worlds suit­able for in­tel­li­gent life than oth­ers. Nor have all pro­jected lo­cal uni­verses been or­ga­nized. There­fore the es­ti­mates which I of­fer are solely for the pur­pose of af­ford­ing some idea of the im­men­sity of the ma­te­rial cre­ation.

• speaks to universes only through Eternal Son

16:2.2To the uni­verse of uni­verses the Par­a­dise Fa­ther speaks only through his Son, while he and the Son con­jointly act only through the In­fi­nite Spirit. Out­side of Par­a­dise and Ha­vona the In­fi­nite Spirit speaks only by the voices of the Seven Mas­ter Spir­its.

• most inescapable of all presences
• realization of U.F. inalienable

16:9.4Hu­man self-con­scious­ness im­plies the rec­og­ni­tion of the re­al­ity of selves other than the con­scious self and fur­ther im­plies that such aware­ness is mu­tual; that the self is known as it knows. This is shown in a purely hu­man man­ner in man’s so­cial life. But you can­not be­come so ab­so­lutely cer­tain of a fel­low be­ing’s re­al­ity as you can of the re­al­ity of the pres­ence of God that lives within you. The so­cial con­scious­ness is not in­alien­able like the God-con­scious­ness; it is a cul­tural de­vel­op­ment and is de­pen­dent on knowl­edge, sym­bols, and the con­tri­bu­tions of the con­sti­tu­tive en­dow­ments of man—sci­ence, moral­ity, and re­li­gion. And these cos­mic gifts, so­cial­ized, con­sti­tute civ­i­liza­tion.

• realization of U.F. inalienable

16:9.6Je­sus not only re­vealed God to man, but he also made a new rev­e­la­tion of man to him­self and to other men. In the life of Je­sus you see man at his best. Man thus be­comes so beau­ti­fully real be­cause Je­sus had so much of God in his life, and the re­al­iza­tion (rec­og­ni­tion) of God is in­alien­able and con­sti­tu­tive in all men.

• all things consist in

16:9.14You be­come con­scious of man as your crea­ture brother be­cause you are al­ready con­scious of God as your Cre­ator Fa­ther. Fa­ther­hood is the re­la­tion­ship out of which we rea­son our­selves into the rec­og­ni­tion of broth­er­hood. And Fa­ther­hood be­comes, or may be­come, a uni­verse re­al­ity to all moral crea­tures be­cause the Fa­ther has him­self be­stowed per­son­al­ity upon all such be­ings and has en­cir­cuited them within the grasp of the uni­ver­sal per­son­al­ity cir­cuit. We wor­ship God, first, be­cause he is, then, be­cause he is in us, and last, be­cause we are in him.

• he who has seen a Creator Son has seen

32:3.6The far­ther down the scale of life we go, the more dif­fi­cult it be­comes to lo­cate, with the eye of faith, the in­vis­i­ble Fa­ther. The lower crea­tures—and some­times even the higher per­son­al­i­ties—find it dif­fi­cult al­ways to en­vis­age the Uni­ver­sal Fa­ther in his Cre­ator Sons. And so, pend­ing the time of their spir­i­tual ex­al­ta­tion, when per­fec­tion of de­vel­op­ment will en­able them to see God in per­son, they grow weary in pro­gres­sion, en­ter­tain spir­i­tual doubts, stum­ble into con­fu­sion, and thus iso­late them­selves from the pro­gres­sive spir­i­tual aims of their time and uni­verse. In this way they lose the abil­ity to see the Fa­ther when be­hold­ing the Cre­ator Son. The surest safe­guard for the crea­ture through­out the long strug­gle to at­tain the Fa­ther, dur­ing this time when in­her­ent con­di­tions make such at­tain­ment im­pos­si­ble, is tena­ciously to hold on to the truth-fact of the Fa­ther’s pres­ence in his Sons. Lit­er­ally and fig­u­ra­tively, spir­i­tu­ally and per­son­ally, the Fa­ther and the Sons are one. It is a fact: He who has seen a Cre­ator Son has seen the Fa­ther.

• draws nearest to mortals with Adjusters and personality circuit

40:5.3God the Fa­ther does not, can­not, thus down­step him­self to make such near per­sonal con­tact with the al­most lim­it­less num­ber of as­cend­ing crea­tures through­out the uni­verse of uni­verses. But the Fa­ther is not de­prived of per­sonal con­tact with his lowly crea­tures; you are not with­out the di­vine pres­ence. Al­though God the Fa­ther can­not be with you by di­rect per­son­al­ity man­i­fes­ta­tion, he is in you and of you in the iden­tity of the in­dwelling Thought Ad­justers, the di­vine Mon­i­tors. Thus does the Fa­ther, who is the far­thest from you in per­son­al­ity and in spirit, draw the near­est to you in the per­son­al­ity cir­cuit and in the spirit touch of in­ner com­mu­nion with the very souls of his mor­tal sons and daugh­ters.

• Paradise and Eternal Son are simultaneously eternalized antipodal revelations of

42:1.1The foun­da­tion of the uni­verse is ma­te­rial, but the essence of life is spirit. The Fa­ther of spir­its is also the an­ces­tor of uni­verses; the eter­nal Fa­ther of the Orig­i­nal Son is also the eter­nity-source of the orig­i­nal pat­tern, the Isle of Par­a­dise.

• all things consist in

42:1.2Mat­ter—en­ergy—for they are but di­verse man­i­fes­ta­tions of the same cos­mic re­al­ity, as a uni­verse phe­nom­e­non is in­her­ent in the Uni­ver­sal Fa­ther. “In him all things con­sist.” Mat­ter may ap­pear to man­i­fest in­her­ent en­ergy and to ex­hibit self-con­tained pow­ers, but the lines of grav­ity in­volved in the en­er­gies con­cerned in all these phys­i­cal phe­nom­ena are de­rived from, and are de­pen­dent on, Par­a­dise. The ul­ti­ma­ton, the first mea­sur­able form of en­ergy, has Par­a­dise as its nu­cleus.

• all things consist in

42:1.6En­ergy pro­ceeds from Par­a­dise, fash­ioned af­ter the di­vine or­der. En­ergy—pure en­ergy—par­takes of the na­ture of the di­vine or­ga­ni­za­tion; it is fash­ioned af­ter the simil­i­tude of the three Gods em­braced in one, as they func­tion at the head­quar­ters of the uni­verse of uni­verses. And all force is cir­cuited in Par­a­dise, comes from the Par­a­dise Pres­ences and re­turns thereto, and is in essence a man­i­fes­ta­tion of the un­caused Cause—the Uni­ver­sal Fa­ther; and with­out the Fa­ther would not any­thing ex­ist that does ex­ist.

• always self-realizing on ever-expanding arena of time-space

42:10.1The end­less sweep of rel­a­tive cos­mic re­al­ity, from the ab­so­lute­ness of Par­a­dise monota to the ab­so­lute­ness of space po­tency, is sug­ges­tive of cer­tain evo­lu­tions of re­la­tion­ship in the non­spir­i­tual re­al­i­ties of the First Source and Cen­ter—those re­al­i­ties which are con­cealed in space po­tency, re­vealed in monota, and pro­vi­sion­ally dis­closed on in­ter­ven­ing cos­mic lev­els. This eter­nal cy­cle of en­ergy, be­ing cir­cuited in the Fa­ther of uni­verses, is ab­so­lute and, be­ing ab­so­lute, is ex­pan­sile in nei­ther fact nor value; nev­er­the­less the Pri­mal Fa­ther is even now—as al­ways—self-re­al­iz­ing of an ever-ex­pand­ing arena of time-space, and of time-space-tran­scended, mean­ings, an arena of chang­ing re­la­tion­ships wherein en­ergy-mat­ter is be­ing pro­gres­sively sub­jected to the over­con­trol of liv­ing and di­vine spirit through the ex­pe­ri­en­tial striv­ing of liv­ing and per­sonal mind.

• appears personally outside Havona only as pure energy and pure spirit

42:11.1In the eval­u­a­tion and rec­og­ni­tion of mind it should be re­mem­bered that the uni­verse is nei­ther me­chan­i­cal nor mag­i­cal; it is a cre­ation of mind and a mech­a­nism of law. But while in prac­ti­cal ap­pli­ca­tion the laws of na­ture op­er­ate in what seems to be the dual realms of the phys­i­cal and the spir­i­tual, in re­al­ity they are one. The First Source and Cen­ter is the pri­mal cause of all ma­te­ri­al­iza­tion and at the same time the first and fi­nal Fa­ther of all spir­its. The Par­a­dise Fa­ther ap­pears per­son­ally in the ex­tra-Ha­vona uni­verses only as pure en­ergy and pure spirit—as the Thought Ad­justers and other sim­i­lar frag­men­ta­tions.

• is unity

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.

• all things consist in

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.

• Paradise and Eternal Son are simultaneously eternalized antipodal revelations of

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.

• appears personally outside Havona only as pure energy and pure spirit

56:3.1As the uni­ver­sal mind grav­ity is cen­tered in the Par­a­dise per­sonal pres­ence of the In­fi­nite Spirit, so does the uni­ver­sal spirit grav­ity cen­ter in the Par­a­dise per­sonal pres­ence of the Eter­nal Son. The Uni­ver­sal Fa­ther is one, but to time-space he is re­vealed in the dual phe­nom­ena of pure en­ergy and pure spirit.

• divinely unified personality

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.

• Father idea is highest human concept of God

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.

• discernible from finite to infinite
• only Son and Spirit know as infinity

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.

• personal source of all Deity and reality

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.

• explanation of universal unity

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.

• all things consist in

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.

• is personality

94:3.8Brah­manic phi­los­o­phy has ap­prox­i­mated many of the facts of the uni­verse and has ap­proached nu­mer­ous cos­mic truths, but it has all too of­ten fallen vic­tim to the er­ror of fail­ing to dif­fer­en­ti­ate be­tween the sev­eral lev­els of re­al­ity, such as ab­so­lute, tran­scen­den­tal, and fi­nite. It has failed to take into ac­count that what may be fi­nite-il­lu­sory on the ab­so­lute level may be ab­so­lutely real on the fi­nite level. And it has also taken no cog­nizance of the es­sen­tial per­son­al­ity of the Uni­ver­sal Fa­ther, who is per­son­ally con­tactable on all lev­els from the evo­lu­tion­ary crea­ture’s lim­ited ex­pe­ri­ence with God on up to the lim­it­less ex­pe­ri­ence of the Eter­nal Son with the Par­a­dise Fa­ther.

• what U.F. is not

102:6.3The re­li­gion­ist of philo­sophic at­tain­ment has faith in a per­sonal God of per­sonal sal­va­tion, some­thing more than a re­al­ity, a value, a level of achieve­ment, an ex­alted pro­cess, a trans­mu­ta­tion, the ul­ti­mate of time-space, an ide­al­iza­tion, the per­son­al­iza­tion of en­ergy, the en­tity of grav­ity, a hu­man pro­jec­tion, the ide­al­iza­tion of self, na­ture’s up­thrust, the in­cli­na­tion to good­ness, the for­ward im­pulse of evo­lu­tion, or a sub­lime hy­poth­e­sis. The re­li­gion­ist has faith in a God of love. Love is the essence of re­li­gion and the well­spring of su­pe­rior civ­i­liza­tion.

• unifies 7 Absolutes

104:3.13The First Source and Cen­ter, who is Fa­ther to the Eter­nal Son, is also Pat­tern to the Par­a­dise Isle. He is per­son­al­ity un­qual­i­fied in the Son but per­son­al­ity po­ten­tial­ized in the De­ity Ab­so­lute. The Fa­ther is en­ergy re­vealed in Par­a­dise-Ha­vona and at the same time en­ergy con­cealed in the Un­qual­i­fied Ab­so­lute. The In­fi­nite is ever dis­closed in the cease­less acts of the Con­joint Ac­tor while he is eter­nally func­tion­ing in the com­pen­sat­ing but en­shrouded ac­tiv­i­ties of the Uni­ver­sal Ab­so­lute. Thus is the Fa­ther re­lated to the six co-or­di­nate Ab­so­lutes, and thus do all seven en­com­pass the cir­cle of in­fin­ity through­out the end­less cy­cles of eter­nity.

• Paradise and Eternal Son are simultaneously eternalized antipodal revelations of

104:4.15Love may char­ac­ter­ize the di­vin­ity of the first tri­unity, but pat­tern is the galac­tic man­i­fes­ta­tion of the sec­ond tri­unity. What the first tri­unity is to evolv­ing per­son­al­i­ties, the sec­ond tri­unity is to the evolv­ing uni­verses. Pat­tern and per­son­al­ity are two of the great man­i­fes­ta­tions of the acts of the First Source and Cen­ter; and no mat­ter how dif­fi­cult it may be to com­pre­hend, it is nonethe­less true that the power-pat­tern and the lov­ing per­son are one and the same uni­ver­sal re­al­ity; the Par­a­dise Isle and the Eter­nal Son are co-or­di­nate but an­tipo­dal rev­e­la­tions of the un­fath­omable na­ture of the Uni­ver­sal Fa­ther-Force.

• exists before spirit

104:4.21The Fa­ther ex­ists be­fore spirit; the Son-Spirit func­tions as ac­tive cre­ative spirit; the De­ity Ab­so­lute ex­ists as all-en­com­pass­ing spirit, even be­yond spirit.

• all things consist in

104:4.46The tri­uni­ties are the func­tional bal­ance wheel of in­fin­ity, the uni­fi­ca­tion of the unique­ness of the Seven In­fin­ity Ab­so­lutes. It is the ex­is­ten­tial pres­ence of the tri­uni­ties that en­ables the Fa­ther-I AM to ex­pe­ri­ence func­tional in­fin­ity unity de­spite the di­ver­si­fi­ca­tion of in­fin­ity into seven Ab­so­lutes. The First Source and Cen­ter is the uni­fy­ing mem­ber of all tri­uni­ties; in him all things have their un­qual­i­fied be­gin­nings, eter­nal ex­is­tences, and in­fi­nite des­tinies—“in him all things con­sist.”

• is I AM

105:1.2There are many el­e­ments of dan­ger at­ten­dant upon the pre­sen­ta­tion to the mor­tal in­tel­lect of this idea of an in­fi­nite I AM since this con­cept is so re­mote from hu­man ex­pe­ri­en­tial un­der­stand­ing as to in­volve se­ri­ous dis­tor­tion of mean­ings and mis­con­cep­tion of val­ues. Nev­er­the­less, the philo­sophic con­cept of the I AM does af­ford fi­nite be­ings some ba­sis for an at­tempted ap­proach to the par­tial com­pre­hen­sion of ab­so­lute ori­gins and in­fi­nite des­tinies. But in all our at­tempts to elu­ci­date the gen­e­sis and fruition of re­al­ity, let it be made clear that this con­cept of the I AM is, in all per­son­al­ity mean­ings and val­ues, syn­ony­mous with the First Per­son of De­ity, the Uni­ver­sal Fa­ther of all per­son­al­i­ties. But this pos­tu­late of the I AM is not so clearly iden­ti­fi­able in un­de­i­fied realms of uni­ver­sal re­al­ity.

• Father idea is highest human concept of God

105:1.6Ever re­mem­ber that man’s com­pre­hen­sion of the Uni­ver­sal Fa­ther is a per­sonal ex­pe­ri­ence. God, as your spir­i­tual Fa­ther, is com­pre­hen­si­ble to you and to all other mor­tals; but your ex­pe­ri­en­tial wor­ship­ful con­cept of the Uni­ver­sal Fa­ther must al­ways be less than your philo­sophic pos­tu­late of the in­fin­ity of the First Source and Cen­ter, the I AM. When we speak of the Fa­ther, we mean God as he is un­der­stand­able by his crea­tures both high and low, but there is much more of De­ity which is not com­pre­hen­si­ble to uni­verse crea­tures. God, your Fa­ther and my Fa­ther, is that phase of the In­fi­nite which we per­ceive in our per­son­al­i­ties as an ac­tual ex­pe­ri­en­tial re­al­ity, but the I AM ever re­mains as our hy­poth­e­sis of all that we feel is un­know­able of the First Source and Cen­ter. And even that hy­poth­e­sis prob­a­bly falls far short of the un­fath­omed in­fin­ity of orig­i­nal re­al­ity.

• infinitely more complex than the universes

105:1.7The uni­verse of uni­verses, with its in­nu­mer­able host of in­hab­it­ing per­son­al­i­ties, is a vast and com­plex or­gan­ism, but the First Source and Cen­ter is in­finitely more com­plex than the uni­verses and per­son­al­i­ties which have be­come real in re­sponse to his will­ful man­dates. When you stand in awe of the mag­ni­tude of the mas­ter uni­verse, pause to con­sider that even this in­con­ceiv­able cre­ation can be no more than a par­tial rev­e­la­tion of the In­fi­nite.

• is I AM

105:2.51. The Uni­ver­sal Fa­ther. I AM fa­ther of the Eter­nal Son. This is the pri­mal per­son­al­ity re­la­tion­ship of ac­tu­al­i­ties. The ab­so­lute per­son­al­ity of the Son makes ab­so­lute the fact of God’s fa­ther­hood and es­tab­lishes the po­ten­tial son­ship of all per­son­al­i­ties. This re­la­tion­ship es­tab­lishes the per­son­al­ity of the In­fi­nite and con­sum­mates its spir­i­tual rev­e­la­tion in the per­son­al­ity of the Orig­i­nal Son. This phase of the I AM is par­tially ex­pe­ri­en­ci­ble on spir­i­tual lev­els even by mor­tals who, while yet in the flesh, may wor­ship our Fa­ther.

• in Him we live, move, and have our being

105:2.117. The Uni­ver­sal One of In­fin­ity. I AM as I AM. This is the sta­sis or self-re­la­tion­ship of In­fin­ity, the eter­nal fact of in­fin­ity-re­al­ity and the uni­ver­sal truth of re­al­ity-in­fin­ity. In so far as this re­la­tion­ship is dis­cern­i­ble as per­son­al­ity, it is re­vealed to the uni­verses in the di­vine Fa­ther of all per­son­al­ity—even of ab­so­lute per­son­al­ity. In so far as this re­la­tion­ship is im­per­son­ally ex­press­ible, it is con­tacted by the uni­verse as the ab­so­lute co­her­ence of pure en­ergy and of pure spirit in the pres­ence of the Uni­ver­sal Fa­ther. In so far as this re­la­tion­ship is con­ceiv­able as an ab­so­lute, it is re­vealed in the pri­macy of the First Source and Cen­ter; in him we all live and move and have our be­ing, from the crea­tures of space to the cit­i­zens of Par­a­dise; and this is just as true of the mas­ter uni­verse as of the in­finites­i­mal ul­ti­ma­ton, just as true of what is to be as of that which is and of what has been.

• is infinite

105:3.21. The First Source and Cen­ter. First Per­son of De­ity and pri­mal non­de­ity pat­tern, God, the Uni­ver­sal Fa­ther, cre­ator, con­trol­ler, and up­holder; uni­ver­sal love, eter­nal spirit, and in­fi­nite en­ergy; po­ten­tial of all po­ten­tials and source of all ac­tu­als; sta­bil­ity of all stat­ics and dy­namism of all change; source of pat­tern and Fa­ther of per­sons. Col­lec­tively, all seven Ab­so­lutes equiv­alate to in­fin­ity, but the Uni­ver­sal Fa­ther him­self ac­tu­ally is in­fi­nite.

• is infinite

106:7.5No mat­ter how much you may grow in Fa­ther com­pre­hen­sion, your mind will al­ways be stag­gered by the un­re­vealed in­fin­ity of the Fa­ther-I AM, the un­ex­plored vast­ness of which will al­ways re­main un­fath­omable and in­com­pre­hen­si­ble through­out all the cy­cles of eter­nity. No mat­ter how much of God you may at­tain, there will al­ways re­main much more of him, the ex­is­tence of which you will not even sus­pect. And we be­lieve that this is just as true on tran­scen­den­tal lev­els as it is in the do­mains of fi­nite ex­is­tence. The quest for God is end­less!

• is I AM

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.

• revealed within qualities of divinity

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.

• farthest removed from, and most intimately associated with, planetary mortals

107:0.1Al­though the Uni­ver­sal Fa­ther is per­son­ally res­i­dent on Par­a­dise, at the very cen­ter of the uni­verses, he is also ac­tu­ally pres­ent on the worlds of space in the minds of his count­less chil­dren of time, for he in­dwells them as the Mys­tery Mon­i­tors. The eter­nal Fa­ther is at one and the same time far­thest re­moved from, and most in­ti­mately as­so­ci­ated with, his plan­e­tary mor­tal sons.

• he who has seen a Creator Son has seen

107:0.4Any mor­tal who has seen a Cre­ator Son has seen the Uni­ver­sal Fa­ther, and he who is in­dwelt by a di­vine Ad­juster is in­dwelt by the Par­a­dise Fa­ther. Ev­ery mor­tal who is con­sciously or un­con­sciously fol­low­ing the lead­ing of his in­dwelling Ad­juster is liv­ing in ac­cor­dance with the will of God. Con­scious­ness of Ad­juster pres­ence is con­scious­ness of God’s pres­ence. Eter­nal fu­sion of the Ad­juster with the evo­lu­tion­ary soul of man is the fac­tual ex­pe­ri­ence of eter­nal union with God as a uni­verse as­so­ciate of De­ity.

• in Him we live, move, and have our being

111:5.2The im­i­ta­tion of God is the key to per­fec­tion; the do­ing of his will is the se­cret of sur­vival and of per­fec­tion in sur­vival.

• Father idea is highest human concept of God

115:1.2Con­cep­tual frames of the uni­verse are only rel­a­tively true; they are ser­vice­able scaf­fold­ing which must even­tu­ally give way be­fore the ex­pan­sions of en­larg­ing cos­mic com­pre­hen­sion. The un­der­stand­ings of truth, beauty, and good­ness, moral­ity, ethics, duty, love, di­vin­ity, ori­gin, ex­is­tence, pur­pose, des­tiny, time, space, even De­ity, are only rel­a­tively true. God is much, much more than a Fa­ther, but the Fa­ther is man’s high­est con­cept of God; nonethe­less, the Fa­ther-Son por­trayal of Cre­ator-crea­ture re­la­tion­ship will be aug­mented by those super­mor­tal con­cep­tions of De­ity which will be at­tained in Or­von­ton, in Ha­vona, and on Par­a­dise. Man must think in a mor­tal uni­verse frame, but that does not mean that he can­not en­vi­sion other and higher frames within which thought can take place.

• Thought Adjuster is image of

117:3.5Mor­tal man is more than fig­u­ra­tively made in the im­age of God. From a phys­i­cal stand­point this state­ment is hardly true, but with ref­er­ence to cer­tain uni­verse po­ten­tial­i­ties it is an ac­tual fact. In the hu­man race, some­thing of the same drama of evo­lu­tion­ary at­tain­ment is be­ing un­folded as takes place, on a vastly larger scale, in the uni­verse of uni­verses. Man, a vo­li­tional per­son­al­ity, be­comes cre­ative in li­ai­son with an Ad­juster, an im­per­sonal en­tity, in the pres­ence of the fi­nite po­ten­tial­i­ties of the Su­preme, and the re­sult is the flow­er­ing of an im­mor­tal soul. In the uni­verses the Cre­ator per­son­al­i­ties of time and space func­tion in li­ai­son with the im­per­sonal spirit of the Par­a­dise Trin­ity and be­come thereby cre­ative of a new power po­ten­tial of De­ity re­al­ity.

• Jesus revealed the Father, but taught little about him

120:1.4“Through­out your Uran­tia be­stowal you need be con­cerned with but one thing, the un­bro­ken com­mu­nion be­tween you and your Par­a­dise Fa­ther; and it will be by the per­fec­tion of such a re­la­tion­ship that the world of your be­stowal, even all the uni­verse of your cre­ation, will be­hold a new and more un­der­stand­able rev­e­la­tion of your Fa­ther and my Fa­ther, the Uni­ver­sal Fa­ther of all. Your con­cern, there­fore, has only to do with your per­sonal life on Uran­tia. I will be fully and ef­fi­ciently re­spon­si­ble for the se­cu­rity and un­bro­ken ad­min­is­tra­tion of your uni­verse from the mo­ment of your vol­un­tary re­lin­quish­ment of au­thor­ity un­til you re­turn to us as Uni­verse Sov­er­eign, con­firmed by Par­a­dise, and re­ceive back from my hands, not the vicegerent au­thor­ity which you now sur­ren­der to me, but, in­stead, the su­preme power over, and ju­ris­dic­tion of, your uni­verse.

• manifests himself in the usual, normal way

120:4.6In and through all this ex­traor­di­nary ex­pe­ri­ence, God the Fa­ther chose to man­i­fest him­self as he al­ways does—in the usual way—in the nor­mal, nat­u­ral, and de­pend­able way of di­vine act­ing.

• is changeless

130:4.2The source of uni­verse re­al­ity is the In­fi­nite. The ma­te­rial things of fi­nite cre­ation are the time-space reper­cus­sions of the Par­a­dise Pat­tern and the Uni­ver­sal Mind of the eter­nal God. Cau­sa­tion in the phys­i­cal world, self-con­scious­ness in the in­tel­lec­tual world, and pro­gress­ing self­hood in the spirit world—these re­al­i­ties, pro­jected on a uni­ver­sal scale, com­bined in eter­nal re­lat­ed­ness, and ex­pe­ri­enced with per­fec­tion of qual­ity and di­vin­ity of value—con­sti­tute the re­al­ity of the Su­preme. But in an ever-chang­ing uni­verse the Orig­i­nal Per­son­al­ity of cau­sa­tion, in­tel­li­gence, and spirit ex­pe­ri­ence is change­less, ab­so­lute. All things, even in an eter­nal uni­verse of lim­it­less val­ues and di­vine qual­i­ties, may, and of­ten­times do, change ex­cept the Ab­so­lutes and that which has at­tained the phys­i­cal sta­tus, in­tel­lec­tual em­brace, or spir­i­tual iden­tity which is ab­so­lute.

• all things consist in

131:10.2“The Lord our God is one Lord, and you should love him with all your mind and heart while you do your very best to love all his chil­dren as you love your­self. This one God is our heav­enly Fa­ther, in whom all things con­sist, and who dwells, by his spirit, in ev­ery sin­cere hu­man soul. And we who are the chil­dren of God should learn how to com­mit the keep­ing of our souls to him as to a faith­ful Cre­ator. With our heav­enly Fa­ther all things are pos­si­ble. Since he is the Cre­ator, hav­ing made all things and all be­ings, it could not be oth­er­wise. Though we can­not see God, we can know him. And by daily liv­ing the will of the Fa­ther in heaven, we can re­veal him to our fel­low men.

• in Him we live, move, and have our being

141:2.1The night be­fore they left Pella, Je­sus gave the apos­tles some fur­ther in­struc­tion with re­gard to the new king­dom. Said the Mas­ter: “You have been taught to look for the com­ing of the king­dom of God, and now I come an­nounc­ing that this long-looked-for king­dom is near at hand, even that it is al­ready here and in our midst. In ev­ery king­dom there must be a king seated upon his throne and de­cree­ing the laws of the realm. And so have you de­vel­oped a con­cept of the king­dom of heaven as a glo­ri­fied rule of the Jew­ish peo­ple over all the peo­ples of the earth with Mes­siah sit­ting on David’s throne and from this place of mirac­u­lous power pro­mul­gat­ing the laws of all the world. But, my chil­dren, you see not with the eye of faith, and you hear not with the un­der­stand­ing of the spirit. I de­clare that the king­dom of heaven is the re­al­iza­tion and ac­knowl­edg­ment of God’s rule within the hearts of men. True, there is a King in this king­dom, and that King is my Fa­ther and your Fa­ther. We are in­deed his loyal sub­jects, but far tran­scend­ing that fact is the trans­form­ing truth that we are his sons. In my life this truth is to be­come man­i­fest to all. Our Fa­ther also sits upon a throne, but not one made with hands. The throne of the In­fi­nite is the eter­nal dwell­ing place of the Fa­ther in the heaven of heav­ens; he fills all things and pro­claims his laws to uni­verses upon uni­verses. And the Fa­ther also rules within the hearts of his chil­dren on earth by the spirit which he has sent to live within the souls of mor­tal men.

141:2.2“When you are the sub­jects of this king­dom, you in­deed are made to hear the law of the Uni­verse Ruler; but when, be­cause of the gospel of the king­dom which I have come to de­clare, you faith-dis­cover your­selves as sons, you hence­forth look not upon your­selves as law-sub­ject crea­tures of an all-pow­er­ful king but as priv­i­leged sons of a lov­ing and di­vine Fa­ther. Ver­ily, ver­ily, I say to you, when the Fa­ther’s will is your law, you are hardly in the king­dom. But when the Fa­ther’s will be­comes truly your will, then are you in very truth in the king­dom be­cause the king­dom has thereby be­come an es­tab­lished ex­pe­ri­ence in you. When God’s will is your law, you are no­ble slave sub­jects; but when you be­lieve in this new gospel of di­vine son­ship, my Fa­ther’s will be­comes your will, and you are el­e­vated to the high po­si­tion of the free chil­dren of God, lib­er­ated sons of the king­dom.”

141:2.3Some of the apos­tles grasped some­thing of this teach­ing, but none of them com­pre­hended the full sig­nif­i­cance of this tremen­dous an­nounce­ment, un­less it was James Zeb­e­dee. But these words sank into their hearts and came forth to glad­den their min­istry dur­ing later years of ser­vice.

141:4.1While so­journ­ing at Am­athus, Je­sus spent much time with the apos­tles in­struct­ing them in the new con­cept of God; again and again did he im­press upon them that God is a Fa­ther, not a great and su­preme book­keeper who is chiefly en­gaged in mak­ing dam­ag­ing en­tries against his erring chil­dren on earth, record­ings of sin and evil to be used against them when he sub­se­quently sits in judg­ment upon them as the just Judge of all cre­ation. The Jews had long con­ceived of God as a king over all, even as a Fa­ther of the na­tion, but never be­fore had large num­bers of mor­tal men held the idea of God as a lov­ing Fa­ther of the in­di­vid­ual.

141:4.2In an­swer to Thomas’s ques­tion, “Who is this God of the king­dom?” Je­sus replied: “God is your Fa­ther, and re­li­gion—my gospel—is noth­ing more nor less than the be­liev­ing rec­og­ni­tion of the truth that you are his son. And I am here among you in the flesh to make clear both of these ideas in my life and teach­ings.”

141:4.3Je­sus also sought to free the minds of his apos­tles from the idea of of­fer­ing an­i­mal sac­ri­fices as a re­li­gious duty. But these men, trained in the re­li­gion of the daily sac­ri­fice, were slow to com­pre­hend what he meant. Nev­er­the­less, the Mas­ter did not grow weary in his teach­ing. When he failed to reach the minds of all of the apos­tles by means of one il­lus­tra­tion, he would re­state his mes­sage and em­ploy an­other type of para­ble for pur­poses of il­lu­mi­na­tion.

141:4.4At this same time Je­sus be­gan to teach the twelve more fully con­cern­ing their mis­sion “to com­fort the af­flicted and min­is­ter to the sick.” The Mas­ter taught them much about the whole man—the union of body, mind, and spirit to form the in­di­vid­ual man or woman. Je­sus told his as­so­ciates about the three forms of af­flic­tion they would meet and went on to ex­plain how they should min­is­ter to all who suf­fer the sor­rows of hu­man sick­ness. He taught them to rec­og­nize:

141:4.51. Dis­eases of the flesh—those af­flic­tions com­monly re­garded as phys­i­cal sick­ness.

141:4.62. Trou­bled minds—those non­phys­i­cal af­flic­tions which were sub­se­quently looked upon as emo­tional and men­tal dif­fi­cul­ties and dis­tur­bances.

141:4.73. The pos­ses­sion of evil spir­its.

141:4.8Je­sus ex­plained to his apos­tles on sev­eral oc­ca­sions the na­ture, and some­thing con­cern­ing the ori­gin, of these evil spir­its, in that day of­ten also called un­clean spir­its. The Mas­ter well knew the dif­fer­ence be­tween the pos­ses­sion of evil spir­its and in­san­ity, but the apos­tles did not. Nei­ther was it pos­si­ble, in view of their lim­ited knowl­edge of the early his­tory of Uran­tia, for Je­sus to un­der­take to make this mat­ter fully un­der­stand­able. But he many times said to them, al­lud­ing to these evil spir­its: “They shall no more mo­lest men when I shall have as­cended to my Fa­ther in heaven, and af­ter I shall have poured out my spirit upon all flesh in those times when the king­dom will come in great power and spir­i­tual glory.”

141:4.9From week to week and from month to month, through­out this en­tire year, the apos­tles paid more and more at­ten­tion to the heal­ing min­istry of the sick.

• is changeless

142:2.2When Ja­cob fin­ished speak­ing, Je­sus re­plied: “Ja­cob, you have well stated the teach­ings of the olden proph­ets who taught the chil­dren of their gen­er­a­tion in ac­cor­dance with the light of their day. Our Fa­ther in Par­a­dise is change­less. But the con­cept of his na­ture has en­larged and grown from the days of Moses down through the times of Amos and even to the gen­er­a­tion of the prophet Isa­iah. And now have I come in the flesh to re­veal the Fa­ther in new glory and to show forth his love and mercy to all men on all worlds. As the gospel of this king­dom shall spread over the world with its mes­sage of good cheer and good will to all men, there will grow up im­proved and bet­ter re­la­tions among the fam­i­lies of all na­tions. As time passes, fa­thers and their chil­dren will love each other more, and thus will be brought about a bet­ter un­der­stand­ing of the love of the Fa­ther in heaven for his chil­dren on earth. Re­mem­ber, Ja­cob, that a good and true fa­ther not only loves his fam­ily as a whole—as a fam­ily—but he also truly loves and af­fec­tion­ately cares for each in­di­vid­ual mem­ber.”

• speaks within heart as still, small voice

148:6.10“Job was al­to­gether right when he chal­lenged the doc­trine that God af­flicts chil­dren in or­der to pun­ish their par­ents. Job was ever ready to ad­mit that God is righ­teous, but he longed for some soul-sat­is­fy­ing rev­e­la­tion of the per­sonal char­ac­ter of the Eter­nal. And that is our mis­sion on earth. No more shall suf­fer­ing mor­tals be de­nied the com­fort of know­ing the love of God and un­der­stand­ing the mercy of the Fa­ther in heaven. While the speech of God spo­ken from the whirl­wind was a ma­jes­tic con­cept for the day of its ut­ter­ance, you have al­ready learned that the Fa­ther does not thus re­veal him­self, but rather that he speaks within the hu­man heart as a still, small voice, say­ing, ‘This is the way; walk therein.’ Do you not com­pre­hend that God dwells within you, that he has be­come what you are that he may make you what he is!”

• man cannot see U.F. until Paradise

153:2.11By this time there was much mur­mur­ing in the syn­a­gogue, and such a tu­mult was threat­ened that Je­sus stood up and said: “Let us be pa­tient; the truth never suf­fers from hon­est ex­am­i­na­tion. I am all that you say but more. The Fa­ther and I are one; the Son does only that which the Fa­ther teaches him, while all those who are given to the Son by the Fa­ther, the Son will re­ceive to him­self. You have read where it is writ­ten in the Proph­ets, ‘You shall all be taught by God,’ and that ‘Those whom the Fa­ther teaches will hear also his Son.’ Ev­ery one who yields to the teach­ing of the Fa­ther’s in­dwelling spirit will even­tu­ally come to me. Not that any man has seen the Fa­ther, but the Fa­ther’s spirit does live within man. And the Son who came down from heaven, he has surely seen the Fa­ther. And those who truly be­lieve this Son al­ready have eter­nal life.

• center and circumference of spiritual kingdom

157:6.5A new sig­nif­i­cance at­taches to all of Je­sus’ teach­ings from this point on. Be­fore Cae­sarea-Phi­lippi he pre­sented the gospel of the king­dom as its mas­ter teacher. Af­ter Cae­sarea-Phi­lippi he ap­peared not merely as a teacher but as the di­vine rep­re­sen­ta­tive of the eter­nal Fa­ther, who is the cen­ter and cir­cum­fer­ence of this spir­i­tual king­dom, and it was re­quired that he do all this as a hu­man be­ing, the Son of Man.

• he who has seen Jesus has seen

157:6.13“Nev­er­the­less, I tell you that the Fa­ther and I are one. He who has seen me has seen the Fa­ther. My Fa­ther is work­ing with me in all these things, and he will never leave me alone in my mis­sion, even as I will never for­sake you when you pres­ently go forth to pro­claim this gospel through­out the world.

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.

• best understood in Jesus’ life

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.

161:1.11When 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.”

• only Jesus knew

163:6.3And it was at this time, just be­fore par­tak­ing of the evening meal, that Je­sus ex­pe­ri­enced one of those rare mo­ments of emo­tional ec­stasy which his fol­low­ers had oc­ca­sion­ally wit­nessed. He said: “I thank you, my Fa­ther, Lord of heaven and earth, that, while this won­der­ful gospel was hid­den from the wise and self-righ­teous, the spirit has re­vealed these spir­i­tual glo­ries to these chil­dren of the king­dom. Yes, my Fa­ther, it must have been pleas­ing in your sight to do this, and I re­joice to know that the good news will spread to all the world even af­ter I shall have re­turned to you and the work which you have given me to per­form. I am might­ily moved as I re­al­ize you are about to de­liver all au­thor­ity into my hands, that only you re­ally know who I am, and that only I re­ally know you, and those to whom I have re­vealed you. And when I have fin­ished this rev­e­la­tion to my breth­ren in the flesh, I will con­tinue the rev­e­la­tion to your crea­tures on high.”

169:4.1Je­sus al­ways had trou­ble try­ing to ex­plain to the apos­tles that, while they pro­claimed the es­tab­lish­ment of the king­dom of God, the Fa­ther in heaven was not a king. At the time Je­sus lived on earth and taught in the flesh, the peo­ple of Uran­tia knew mostly of kings and em­per­ors in the gov­ern­ments of the na­tions, and the Jews had long con­tem­plated the com­ing of the king­dom of God. For these and other rea­sons, the Mas­ter thought best to des­ig­nate the spir­i­tual broth­er­hood of man as the king­dom of heaven and the spirit head of this broth­er­hood as the Fa­ther in heaven. Never did Je­sus re­fer to his Fa­ther as a king. In his in­ti­mate talks with the apos­tles he al­ways re­ferred to him­self as the Son of Man and as their el­der brother. He de­picted all his fol­low­ers as ser­vants of man­kind and mes­sen­gers of the gospel of the king­dom.

169:4.2Je­sus never gave his apos­tles a sys­tem­atic les­son con­cern­ing the per­son­al­ity and at­tri­butes of the Fa­ther in heaven. He never asked men to be­lieve in his Fa­ther; he took it for granted they did. Je­sus never be­lit­tled him­self by of­fer­ing ar­gu­ments in proof of the re­al­ity of the Fa­ther. His teach­ing re­gard­ing the Fa­ther all cen­tered in the dec­la­ra­tion that he and the Fa­ther are one; that he who has seen the Son has seen the Fa­ther; that the Fa­ther, like the Son, knows all things; that only the Son re­ally knows the Fa­ther, and he to whom the Son will re­veal him; that he who knows the Son knows also the Fa­ther; and that the Fa­ther sent him into the world to re­veal their com­bined na­tures and to show forth their con­joint work. He never made other pro­nounce­ments about his Fa­ther ex­cept to the woman of Samaria at Ja­cob’s well, when he de­clared, “God is spirit.”

• best understood in Jesus’ life

169:4.3You learn about God from Je­sus by ob­serv­ing the di­vin­ity of his life, not by de­pend­ing on his teach­ings. From the life of the Mas­ter you may each as­sim­i­late that con­cept of God which rep­re­sents the mea­sure of your ca­pac­ity to per­ceive re­al­i­ties spir­i­tual and di­vine, truths real and eter­nal. The fi­nite can never hope to com­pre­hend the In­fi­nite ex­cept as the In­fi­nite was fo­cal­ized in the time-space per­son­al­ity of the fi­nite ex­pe­ri­ence of the hu­man life of Je­sus of Naz­a­reth.

169:4.4Je­sus well knew that God can be known only by the re­al­i­ties of ex­pe­ri­ence; never can he be un­der­stood by the mere teach­ing of the mind. Je­sus taught his apos­tles that, while they never could fully un­der­stand God, they could most cer­tainly know him, even as they had known the Son of Man. You can know God, not by un­der­stand­ing what Je­sus said, but by know­ing what Je­sus was. Je­sus was a rev­e­la­tion of God.

169:4.5Ex­cept when quot­ing the He­brew scrip­tures, Je­sus re­ferred to De­ity by only two names: God and Fa­ther. And when the Mas­ter made ref­er­ence to his Fa­ther as God, he usu­ally em­ployed the He­brew word sig­ni­fy­ing the plu­ral God (the Trin­ity) and not the word Yah­weh, which stood for the pro­gres­sive con­cep­tion of the tribal God of the Jews.

169:4.6Je­sus never called the Fa­ther a king, and he very much re­gret­ted that the Jew­ish hope for a re­stored king­dom and John’s procla­ma­tion of a com­ing king­dom made it nec­es­sary for him to de­nom­i­nate his pro­posed spir­i­tual broth­er­hood the king­dom of heaven. With the one ex­cep­tion—the dec­la­ra­tion that “God is spirit”—Je­sus never re­ferred to De­ity in any man­ner other than in terms de­scrip­tive of his own per­sonal re­la­tion­ship with the First Source and Cen­ter of Par­a­dise.

• Father idea is highest human concept of God

169:4.7Je­sus em­ployed the word God to des­ig­nate the idea of De­ity and the word Fa­ther to des­ig­nate the ex­pe­ri­ence of know­ing God. When the word Fa­ther is em­ployed to de­note God, it should be un­der­stood in its largest pos­si­ble mean­ing. The word God can­not be de­fined and there­fore stands for the in­fi­nite con­cept of the Fa­ther, while the term Fa­ther, be­ing ca­pa­ble of par­tial def­i­ni­tion, may be em­ployed to rep­re­sent the hu­man con­cept of the di­vine Fa­ther as he is as­so­ci­ated with man dur­ing the course of mor­tal ex­is­tence.

169:4.8To the Jews, Elo­him was the God of gods, while Yah­weh was the God of Is­rael. Je­sus ac­cepted the con­cept of Elo­him and called this su­preme group of be­ings God. In the place of the con­cept of Yah­weh, the racial de­ity, he in­tro­duced the idea of the fa­ther­hood of God and the world-wide broth­er­hood of man. He ex­alted the Yah­weh con­cept of a de­i­fied racial Fa­ther to the idea of a Fa­ther of all the chil­dren of men, a di­vine Fa­ther of the in­di­vid­ual be­liever. And he fur­ther taught that this God of uni­verses and this Fa­ther of all men were one and the same Par­a­dise De­ity.

169:4.9Je­sus never claimed to be the man­i­fes­ta­tion of Elo­him (God) in the flesh. He never de­clared that he was a rev­e­la­tion of Elo­him (God) to the worlds. He never taught that he who had seen him had seen Elo­him (God). But he did pro­claim him­self as the rev­e­la­tion of the Fa­ther in the flesh, and he did say that whoso had seen him had seen the Fa­ther. As the di­vine Son he claimed to rep­re­sent only the Fa­ther.

169:4.10He was, in­deed, the Son of even the Elo­him God; but in the like­ness of mor­tal flesh and to the mor­tal sons of God, he chose to limit his life rev­e­la­tion to the por­trayal of his Fa­ther’s char­ac­ter in so far as such a rev­e­la­tion might be com­pre­hen­si­ble to mor­tal man. As re­gards the char­ac­ter of the other per­sons of the Par­a­dise Trin­ity, we shall have to be con­tent with the teach­ing that they are al­to­gether like the Fa­ther, who has been re­vealed in per­sonal por­trai­ture in the life of his in­car­nated Son, Je­sus of Naz­a­reth.

169:4.11Al­though Je­sus re­vealed the true na­ture of the heav­enly Fa­ther in his earth life, he taught lit­tle about him. In fact, he taught only two things: that God in him­self is spirit, and that, in all mat­ters of re­la­tion­ship with his crea­tures, he is a Fa­ther. On this evening Je­sus made the fi­nal pro­nounce­ment of his re­la­tion­ship with God when he de­clared: “I have come out from the Fa­ther, and I have come into the world; again, I will leave the world and go to the Fa­ther.”

169:4.12But mark you! never did Je­sus say, “Whoso has heard me has heard God.” But he did say, “He who has seen me has seen the Fa­ther.” To hear Je­sus’ teach­ing is not equiv­a­lent to know­ing God, but to see Je­sus is an ex­pe­ri­ence which in it­self is a rev­e­la­tion of the Fa­ther to the soul. The God of uni­verses rules the far-flung cre­ation, but it is the Fa­ther in heaven who sends forth his spirit to dwell within your minds.

169:4.13Je­sus is the spir­i­tual lens in hu­man like­ness which makes vis­i­ble to the ma­te­rial crea­ture Him who is in­vis­i­ble. He is your el­der brother who, in the flesh, makes known to you a Be­ing of in­fi­nite at­tri­butes whom not even the ce­les­tial hosts can pre­sume fully to un­der­stand. But all of this must con­sist in the per­sonal ex­pe­ri­ence of the in­di­vid­ual be­liever. God who is spirit can be known only as a spir­i­tual ex­pe­ri­ence. God can be re­vealed to the fi­nite sons of the ma­te­rial worlds, by the di­vine Son of the spir­i­tual realms, only as a Fa­ther. You can know the Eter­nal as a Fa­ther; you can wor­ship him as the God of uni­verses, the in­fi­nite Cre­ator of all ex­is­tences.

• sin not part of consciousness of

174:1.4“When a wise man un­der­stands the in­ner im­pulses of his fel­lows, he will love them. And when you love your brother, you have al­ready for­given him. This ca­pac­ity to un­der­stand man’s na­ture and for­give his ap­par­ent wrong­do­ing is God­like. If you are wise par­ents, this is the way you will love and un­der­stand your chil­dren, even for­give them when tran­sient mis­un­der­stand­ing has ap­par­ently sep­a­rated you. The child, be­ing im­ma­ture and lack­ing in the fuller un­der­stand­ing of the depth of the child-fa­ther re­la­tion­ship, must fre­quently feel a sense of guilty sep­a­ra­tion from a fa­ther’s full ap­proval, but the true fa­ther is never con­scious of any such sep­a­ra­tion. Sin is an ex­pe­ri­ence of crea­ture con­scious­ness; it is not a part of God’s con­scious­ness.

• in Him we live, move, and have our being

174:3.2Je­sus knew, and so did the peo­ple, that these Sad­ducees were not sin­cere in ask­ing this ques­tion be­cause it was not likely that such a case would re­ally oc­cur; and be­sides, this prac­tice of the broth­ers of a dead man seek­ing to beget chil­dren for him was prac­ti­cally a dead let­ter at this time among the Jews. Nev­er­the­less, Je­sus con­de­scended to re­ply to their mis­chievous ques­tion. He said: “You all do err in ask­ing such ques­tions be­cause you know nei­ther the Scrip­tures nor the liv­ing power of God. You know that the sons of this world can marry and are given in mar­riage, but you do not seem to un­der­stand that they who are ac­counted wor­thy to at­tain the worlds to come, through the res­ur­rec­tion of the righ­teous, nei­ther marry nor are given in mar­riage. Those who ex­pe­ri­ence the res­ur­rec­tion from the dead are more like the an­gels of heaven, and they never die. These res­ur­rected ones are eter­nally the sons of God; they are the chil­dren of light res­ur­rected into the prog­ress of eter­nal life. And even your Fa­ther Moses un­der­stood this, for, in con­nec­tion with his ex­pe­ri­ences at the burn­ing bush, he heard the Fa­ther say, ‘I am the God of Abra­ham, the God of Isaac, and the God of Ja­cob.’ And so, along with Moses, do I de­clare that my Fa­ther is not the God of the dead but of the liv­ing. In him you all do live, re­pro­duce, and pos­sess your mor­tal ex­is­tence.”

• he who has seen Jesus has seen

180:3.9And when Philip had spo­ken, Je­sus said: “Philip, have I been so long with you and yet you do not even now know me? Again do I de­clare: He who has seen me has seen the Fa­ther. How can you then say, Show us the Fa­ther? Do you not be­lieve that I am in the Fa­ther and the Fa­ther in me? Have I not taught you that the words which I speak are not my words but the words of the Fa­ther? I speak for the Fa­ther and not of my­self. I am in this world to do the Fa­ther’s will, and that I have done. My Fa­ther abides in me and works through me. Be­lieve me when I say that the Fa­ther is in me, and that I am in the Fa­ther, or else be­lieve me for the sake of the very life I have lived—for the work’s sake.”

• he who has seen Jesus has seen
• Jesus revealed the Father, but taught little about him

182:1.9The Mas­ter, dur­ing the course of this fi­nal prayer with his apos­tles, al­luded to the fact that he had man­i­fested the Fa­ther’s name to the world. And that is truly what he did by the rev­e­la­tion of God through his per­fected life in the flesh. The Fa­ther in heaven had sought to re­veal him­self to Moses, but he could pro­ceed no fur­ther than to cause it to be said, “I AM.” And when pressed for fur­ther rev­e­la­tion of him­self, it was only dis­closed, “I AM that I AM.” But when Je­sus had fin­ished his earth life, this name of the Fa­ther had been so re­vealed that the Mas­ter, who was the Fa­ther in­car­nate, could truly say:

182:1.10I am the bread of life.

182:1.11I am the liv­ing wa­ter.

182:1.12I am the light of the world.

182:1.13I am the de­sire of all ages.

182:1.14I am the open door to eter­nal sal­va­tion.

182:1.15I am the re­al­ity of end­less life.

182:1.16I am the good shep­herd.

182:1.17I am the path­way of in­fi­nite per­fec­tion.

182:1.18I am the res­ur­rec­tion and the life.

182:1.19I am the se­cret of eter­nal sur­vival.

182:1.20I am the way, the truth, and the life.

182:1.21I am the in­fi­nite Fa­ther of my fi­nite chil­dren.

182:1.22I am the true vine; you are the branches.

182:1.23I am the hope of all who know the liv­ing truth.

182:1.24I am the liv­ing bridge from one world to an­other.

182:1.25I am the liv­ing link be­tween time and eter­nity.

182:1.26Thus did Je­sus en­large the liv­ing rev­e­la­tion of the name of God to all gen­er­a­tions. As di­vine love re­veals the na­ture of God, eter­nal truth dis­closes his name in ever-en­larg­ing pro­por­tions.

• Father of every individual

194:3.11Pen­te­cost, with its spir­i­tual en­dow­ment, was de­signed for­ever to loose the re­li­gion of the Mas­ter from all de­pen­dence upon phys­i­cal force; the teach­ers of this new re­li­gion are now equipped with spir­i­tual weapons. They are to go out to con­quer the world with un­fail­ing for­give­ness, match­less good will, and abound­ing love. They are equipped to over­come evil with good, to van­quish hate by love, to de­stroy fear with a coura­geous and liv­ing faith in truth. Je­sus had al­ready taught his fol­low­ers that his re­li­gion was never pas­sive; al­ways were his dis­ci­ples to be ac­tive and pos­i­tive in their min­istry of mercy and in their man­i­fes­ta­tions of love. No longer did these be­liev­ers look upon Yah­weh as “the Lord of Hosts.” They now re­garded the eter­nal De­ity as the “God and Fa­ther of the Lord Je­sus Christ.” They made that prog­ress, at least, even if they did in some mea­sure fail fully to grasp the truth that God is also the spir­i­tual Fa­ther of ev­ery in­di­vid­ual.

• Father idea is highest human concept of God
• is love

196:3.35And God-con­scious­ness is equiv­a­lent to the in­te­gra­tion of the self with the uni­verse, and on its high­est lev­els of spir­i­tual re­al­ity. Only the spirit con­tent of any value is im­per­ish­able. Even that which is true, beau­ti­ful, and good may not per­ish in hu­man ex­pe­ri­ence. If man does not choose to sur­vive, then does the sur­viv­ing Ad­juster con­serve those re­al­i­ties born of love and nur­tured in ser­vice. And all these things are a part of the Uni­ver­sal Fa­ther. The Fa­ther is liv­ing love, and this life of the Fa­ther is in his Sons. And the spirit of the Fa­ther is in his Sons’ sons—mor­tal men. When all is said and done, the Fa­ther idea is still the high­est hu­man con­cept of God.

5:3.1Though the Par­a­dise De­i­ties, from the uni­verse stand­point, are as one, in their spir­i­tual re­la­tions with such be­ings as in­habit Uran­tia they are also three dis­tinct and sep­a­rate per­sons. There is a dif­fer­ence be­tween the God­heads in the mat­ter of per­sonal ap­peals, com­mu­nion, and other in­ti­mate re­la­tions. In the high­est sense, we wor­ship the Uni­ver­sal Fa­ther and him only. True, we can and do wor­ship the Fa­ther as he is man­i­fested in his Cre­ator Sons, but it is the Fa­ther, di­rectly or in­di­rectly, who is wor­shiped and adored.

74:4.5It was a mo­men­tous day, and just be­fore noon, about the time of the ar­rival of the se­raphic mes­sen­ger bear­ing the Je­ru­sem ac­knowl­edg­ment of the in­stal­la­tion of the world’s rulers, Adam and Eve, mov­ing apart from the throng, pointed to the Fa­ther’s tem­ple and said: “Go you now to the ma­te­rial em­blem of the Fa­ther’s in­vis­i­ble pres­ence and bow down in wor­ship of him who made us all and who keeps us liv­ing. And let this act be the sin­cere pledge that you never will again be tempted to wor­ship any­one but God.” They all did as Adam di­rected. The Ma­te­rial Son and Daugh­ter stood alone on the mount with bowed heads while the peo­ple pros­trated them­selves about the tem­ple.

131:1.3“Even if the earth should pass away, the re­splen­dent face of the Su­preme would abide in majesty and glory. The Most High is the first and the last, the be­gin­ning and the end of ev­ery­thing. There is but this one God, and his name is Truth. God is self-ex­is­tent, and he is de­void of all anger and en­mity; he is im­mor­tal and in­fi­nite. Our God is om­nipo­tent and boun­teous. While he has many man­i­fes­ta­tions, we wor­ship only God him­self. God knows all—our se­crets and our procla­ma­tions; he also knows what each of us de­serves. His might is equal to all things.

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.

• on prepersonal, personal, and superpersonal levels

0:2.31. Preper­sonal—as in the min­istry of the Fa­ther frag­ments, such as the Thought Ad­justers.

0:2.42. Per­sonal—as in the evo­lu­tion­ary ex­pe­ri­ence of cre­ated and pro­cre­ated be­ings.

0:2.53. Super­per­sonal—as in the even­tu­ated ex­is­tences of cer­tain ab­so­nite and as­so­ci­ated be­ings.

• focalizes personality and mobilizes power through evolutionary Deity

0:9.3The Uni­ver­sal Fa­ther, through the mech­a­nism of evo­lu­tion­ary De­ity, is ac­tu­ally en­gaged in the stu­pen­dous and amaz­ing act of per­son­al­ity fo­cal­iza­tion and power mo­bi­liza­tion, on their re­spec­tive uni­verse mean­ing-lev­els, of the di­vine re­al­ity val­ues of the fi­nite, the ab­so­nite, and even of the ab­so­lute.

• self-bestowal does not lessen potential

2:1.9All this he has done and now does, and ev­er­more will con­tinue to do, with­out in the least de­tract­ing from the fact and re­al­ity of his in­fin­ity, eter­nity, and pri­macy. And these things are ab­so­lutely true, not­with­stand­ing the dif­fi­culty of their com­pre­hen­sion, the mys­tery in which they are en­shrouded, or the im­pos­si­bil­ity of their be­ing fully un­der­stood by crea­tures such as dwell on Uran­tia.

• bestows Thought Adjusters

5:0.1If the fi­nite mind of man is un­able to com­pre­hend how so great and so ma­jes­tic a God as the Uni­ver­sal Fa­ther can de­scend from his eter­nal abode in in­fi­nite per­fec­tion to frat­er­nize with the in­di­vid­ual hu­man crea­ture, then must such a fi­nite in­tel­lect rest as­sur­ance of di­vine fel­low­ship upon the truth of the fact that an ac­tual frag­ment of the liv­ing God re­sides within the in­tel­lect of ev­ery nor­mal-minded and morally con­scious Uran­tia mor­tal. The in­dwelling Thought Ad­justers are a part of the eter­nal De­ity of the Par­a­dise Fa­ther. Man does not have to go far­ther than his own in­ner ex­pe­ri­ence of the soul’s con­tem­pla­tion of this spir­i­tual-re­al­ity pres­ence to find God and at­tempt com­mu­nion with him.

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.

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.

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.

5:6.5The Ad­justers of preper­sonal sta­tus in­dwell nu­mer­ous types of mor­tal crea­tures, thus in­sur­ing that these same be­ings may sur­vive mor­tal death to per­son­al­ize as mor­ontia crea­tures with the po­ten­tial of ul­ti­mate spirit at­tain­ment. For, when such a crea­ture mind of per­son­al­ity en­dow­ment is in­dwelt by a frag­ment of the spirit of the eter­nal God, the preper­sonal be­stowal of the per­sonal Fa­ther, then does this fi­nite per­son­al­ity pos­sess the po­ten­tial of the di­vine and the eter­nal and as­pire to a des­tiny akin to the Ul­ti­mate, even reach­ing out for a re­al­iza­tion of the Ab­so­lute.

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.

• bestows Thought Adjusters

5:6.7The ma­te­rial self has per­son­al­ity and iden­tity, tem­po­ral iden­tity; the preper­sonal spirit Ad­juster also has iden­tity, eter­nal iden­tity. This ma­te­rial per­son­al­ity and this spirit preper­son­al­ity are ca­pa­ble of so unit­ing their cre­ative at­tri­butes as to bring into ex­is­tence the sur­viv­ing iden­tity of the im­mor­tal soul.

5:6.8Hav­ing thus pro­vided for the growth of the im­mor­tal soul and hav­ing lib­er­ated man’s in­ner self from the fet­ters of ab­so­lute de­pen­dence on an­te­ced­ent cau­sa­tion, the Fa­ther stands aside. Now, man hav­ing thus been lib­er­ated from the fet­ters of cau­sa­tion re­sponse, at least as per­tains to eter­nal des­tiny, and pro­vi­sion hav­ing been made for the growth of the im­mor­tal self, the soul, it re­mains for man him­self to will the cre­ation or to in­hibit the cre­ation of this sur­viv­ing and eter­nal self which is his for the choos­ing. No other be­ing, force, cre­ator, or agency in all the wide uni­verse of uni­verses can in­ter­fere to any de­gree with the ab­so­lute sov­er­eignty of the mor­tal free will, as it op­er­ates within the realms of choice, re­gard­ing the eter­nal des­tiny of the per­son­al­ity of the choos­ing mor­tal. As per­tains to eter­nal sur­vival, God has de­creed the sov­er­eignty of the ma­te­rial and mor­tal will, and that de­cree is ab­so­lute.

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.

5:6.11As all grav­ity is cir­cuited in the Isle of Par­a­dise, as all mind is cir­cuited in the Con­joint Ac­tor and all spirit in the Eter­nal Son, so is all per­son­al­ity cir­cuited in the per­sonal pres­ence of the Uni­ver­sal Fa­ther, and this cir­cuit unerringly trans­mits the wor­ship of all per­son­al­i­ties to the Orig­i­nal and Eter­nal Per­son­al­ity.

5:6.12Con­cern­ing those per­son­al­i­ties who are not Ad­juster in­dwelt: The at­tri­bute of choice-lib­erty is also be­stowed by the Uni­ver­sal Fa­ther, and such per­sons are like­wise em­braced in the great cir­cuit of di­vine love, the per­son­al­ity cir­cuit of the Uni­ver­sal Fa­ther. God pro­vides for the sov­er­eign choice of all true per­son­al­i­ties. No per­sonal crea­ture can be co­erced into the eter­nal ad­ven­ture; the por­tal of eter­nity opens only in re­sponse to the free­will choice of the free­will sons of the God of free will.

5:6.14[This is the fifth and last of the se­ries pre­sent­ing the nar­ra­tive of the Uni­ver­sal Fa­ther by a Di­vine Coun­selor of Uversa.]

• as Creator, only in conjunction with Eternal Son

6:1.3The Uni­ver­sal Fa­ther never per­son­ally func­tions as a cre­ator ex­cept in con­junc­tion with the Son or with the co-or­di­nate ac­tion of the Son. Had the New Tes­ta­ment writer re­ferred to the Eter­nal Son, he would have ut­tered the truth when he wrote: “In the be­gin­ning was the Word, and the Word was with God, and the Word was God. All things were made by him, and with­out him was not any­thing made that was made.”

• sole source of personality

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.

• sole source of personality

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.

• comes to us as a personality only through the divine Sons

7:7.4The Fa­ther comes down to you as a per­son­al­ity only through the di­vine Sons of the Eter­nal Son. And you at­tain the Fa­ther by this same liv­ing way; you as­cend to the Fa­ther by the guid­ance of this group of di­vine Sons. And this re­mains true not­with­stand­ing that your very per­son­al­ity is a di­rect be­stowal of the Uni­ver­sal Fa­ther.

• presides over pre-energy, prespirit, and personality

9:1.4The Uni­ver­sal Fa­ther pre­sides over the realms of pre-en­ergy, pre­spirit, and per­son­al­ity; the Eter­nal Son dom­i­nates the spheres of spir­i­tual ac­tiv­i­ties; the pres­ence of the Isle of Par­a­dise uni­fies the do­main of phys­i­cal en­ergy and ma­te­ri­al­iz­ing power; the Con­joint Ac­tor op­er­ates not only as an in­fi­nite spirit rep­re­sent­ing the Son but also as a uni­ver­sal ma­nip­u­la­tor of the forces and en­er­gies of Par­a­dise, thus bring­ing into ex­is­tence the uni­ver­sal and ab­so­lute mind. The Con­joint Ac­tor func­tions through­out the grand uni­verse as a pos­i­tive and dis­tinct per­son­al­ity, es­pe­cially in the higher spheres of spir­i­tual val­ues, phys­i­cal-en­ergy re­la­tion­ships, and true mind mean­ings. He func­tions specif­i­cally wher­ever and when­ever en­ergy and spirit as­so­ciate and in­ter­act; he dom­i­nates all re­ac­tions with mind, wields great power in the spir­i­tual world, and ex­erts a mighty in­flu­ence over en­ergy and mat­ter. At all times the Third Source is ex­pres­sive of the na­ture of the First Source and Cen­ter.

• sole source of personality

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.

• sole source of personality

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.

• outside Havona

10:3.9The First Source and Cen­ter func­tions out­side of Ha­vona in the phe­nom­e­nal uni­verses as fol­lows:

10:3.101. As cre­ator, through the Cre­ator Sons, his grand­sons.

• as physical controller, through Paradise

10:3.112. As con­trol­ler, through the grav­ity cen­ter of Par­a­dise.

10:3.123. As spirit, through the Eter­nal Son.

10:3.134. As mind, through the Con­joint Cre­ator.

10:3.145. As a Fa­ther, he main­tains pa­ren­tal con­tact with all crea­tures through his per­son­al­ity cir­cuit.

• directly through Thought Adjusters

10:3.156. As a per­son, he acts di­rectly through­out cre­ation by his ex­clu­sive frag­ments—in mor­tal man by the Thought Ad­justers.

10:3.167. As to­tal De­ity, he func­tions only in the Par­a­dise Trin­ity.

• as absolute Deity, only in Trinity

10:4.1Of all ab­so­lute as­so­ci­a­tions, the Par­a­dise Trin­ity (the first tri­unity) is unique as an ex­clu­sive as­so­ci­a­tion of per­sonal De­ity. God func­tions as God only in re­la­tion to God and to those who can know God, but as ab­so­lute De­ity only in the Par­a­dise Trin­ity and in re­la­tion to uni­verse to­tal­ity.

• has concentrated all potential reality in Paradise

11:2.10It ap­pears to us that the First Source and Cen­ter has con­cen­trated all ab­so­lute po­ten­tial for cos­mic re­al­ity in Par­a­dise as a part of his tech­nique of self-lib­er­a­tion from in­fin­ity lim­i­ta­tions, as a means of mak­ing pos­si­ble subin­fi­nite, even time-space, cre­ation. But it does not fol­low that Par­a­dise is time-space lim­ited just be­cause the uni­verse of uni­verses dis­closes these qual­i­ties. Par­a­dise ex­ists with­out time and has no lo­ca­tion in space.

• over all 4 absolute-gravity circuits

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:

12:3.21. The Per­son­al­ity Grav­ity of the Uni­ver­sal Fa­ther.

12:3.32. The Spirit Grav­ity of the Eter­nal Son.

12:3.43. The Mind Grav­ity of the Con­joint Ac­tor.

12:3.54. The Cos­mic Grav­ity of the Isle of Par­a­dise.

• as physical controller, through Paradise

12:6.2In the phys­i­cal con­trol of the mas­ter uni­verse the Uni­ver­sal Fa­ther ex­er­cises pri­or­ity and pri­macy through the Isle of Par­a­dise; God is ab­so­lute in the spir­i­tual ad­min­is­tra­tion of the cos­mos in the per­son of the Eter­nal Son. Con­cern­ing the do­mains of mind, the Fa­ther and the Son func­tion co-or­di­nately in the Con­joint Ac­tor.

• sole source of personality

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.

• sole source of personality

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.

• acts through Creator Sons in local universes

32:3.4With the ex­cep­tion of the de­ity pres­ence of the Fa­ther, ev­ery lo­cal uni­verse is, in a cer­tain sense, a du­pli­ca­tion of the ad­min­is­tra­tive or­ga­ni­za­tion of the cen­tral or pat­tern cre­ation. Al­though the Uni­ver­sal Fa­ther is per­son­ally pres­ent in the res­i­den­tial uni­verse, he does not in­dwell the minds of the be­ings orig­i­nat­ing in that uni­verse as he does lit­er­ally dwell with the souls of the mor­tals of time and space. There seems to be an all-wise com­pen­sa­tion in the ad­just­ment and reg­u­la­tion of the spir­i­tual af­fairs of the far-flung cre­ation. In the cen­tral uni­verse the Fa­ther is per­son­ally pres­ent as such but ab­sent in the minds of the chil­dren of that per­fect cre­ation; in the uni­verses of space the Fa­ther is ab­sent in per­son, be­ing rep­re­sented by his Sov­er­eign Sons, while he is in­ti­mately pres­ent in the minds of his mor­tal chil­dren, be­ing spir­i­tu­ally rep­re­sented by the preper­sonal pres­ence of the Mys­tery Mon­i­tors that re­side in the minds of these will crea­tures.

• sole source of personality

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.

32:4.6These Thought Ad­justers, the be­stowals of the Uni­ver­sal Fa­ther, are com­par­a­tively iso­lated; they in­dwell hu­man minds but have no dis­cern­i­ble con­nec­tion with the eth­i­cal af­fairs of a lo­cal cre­ation. They are not di­rectly co-or­di­nated with the se­raphic ser­vice nor with the ad­min­is­tra­tion of sys­tems, con­stel­la­tions, or a lo­cal uni­verse, not even with the rule of a Cre­ator Son, whose will is the su­preme law of his uni­verse.

32:4.8We can see and un­der­stand the mech­a­nism whereby the Sons en­joy in­ti­mate and com­plete knowl­edge re­gard­ing the uni­verses of their ju­ris­dic­tion; but we can­not fully com­pre­hend the meth­ods whereby God is so fully and per­son­ally con­ver­sant with the de­tails of the uni­verse of uni­verses, al­though we at least can rec­og­nize the av­enue whereby the Uni­ver­sal Fa­ther can re­ceive in­for­ma­tion re­gard­ing, and man­i­fest his pres­ence to, the be­ings of his im­mense cre­ation. Through the per­son­al­ity cir­cuit the Fa­ther is cog­nizant—has per­sonal knowl­edge—of all the thoughts and acts of all the be­ings in all the sys­tems of all the uni­verses of all cre­ation. Though we can­not fully grasp this tech­nique of God’s com­mu­nion with his chil­dren, we can be strength­ened in the as­sur­ance that the “Lord knows his chil­dren,” and that of each one of us “he takes note where we were born.”

• Father is present in our hearts by our Master Spirit

32:4.9In your uni­verse and in your heart the Uni­ver­sal Fa­ther is pres­ent, spir­i­tu­ally speak­ing, by one of the Seven Mas­ter Spir­its of cen­tral abode and, specif­i­cally, by the di­vine Ad­juster who lives and works and waits in the depths of the mor­tal mind.

• personally controls pure energy, pure spirit, and gravity

42:0.1The foun­da­tion of the uni­verse is ma­te­rial in the sense that en­ergy is the ba­sis of all ex­is­tence, and pure en­ergy is con­trolled by the Uni­ver­sal Fa­ther. Force, en­ergy, is the one thing which stands as an ev­er­last­ing mon­u­ment demon­strat­ing and prov­ing the ex­is­tence and pres­ence of the Uni­ver­sal Ab­so­lute. This vast stream of en­ergy pro­ceed­ing from the Par­a­dise Pres­ences has never lapsed, never failed; there has never been a break in the in­fi­nite up­hold­ing.

• bestows Thought Adjusters

50:1.1The Plan­e­tary Prince and his as­sis­tant breth­ren rep­re­sent the near­est per­son­al­ized ap­proach (aside from in­car­na­tion) that the Eter­nal Son of Par­a­dise can make to the lowly crea­tures of time and space. True, the Cre­ator Son touches the crea­tures of the realms through his spirit, but the Plan­e­tary Prince is the last of the or­ders of per­sonal Sons ex­tend­ing out from Par­a­dise to the chil­dren of men. The In­fi­nite Spirit comes very near in the per­sons of the guard­i­ans of des­tiny and other an­gelic be­ings; the Uni­ver­sal Fa­ther lives in man by the preper­sonal pres­ence of the Mys­tery Mon­i­tors; but the Plan­e­tary Prince rep­re­sents the last ef­fort of the Eter­nal Son and his Sons to draw near you. On a newly in­hab­ited world the Plan­e­tary Prince is the sole rep­re­sen­ta­tive of com­plete di­vin­ity, spring­ing from the Cre­ator Son (the off­spring of the Uni­ver­sal Fa­ther and the Eter­nal Son) and the Di­vine Min­is­ter (the uni­verse Daugh­ter of the In­fi­nite Spirit).

• personally controls pure energy, pure spirit, and gravity

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.

• exercises immediate personal control over master functions of infinity through triunities

104:3.18The tri­uni­ties are nonethe­less real; they are very real. In them is to­tal re­al­ity func­tion­al­ized, and through them does the Uni­ver­sal Fa­ther ex­er­cise im­me­di­ate and per­sonal con­trol over the mas­ter func­tions of in­fin­ity.

• bestows Thought Adjusters

107:0.2The Ad­justers are the ac­tu­al­ity of the Fa­ther’s love in­car­nate in the souls of men; they are the ver­i­ta­ble prom­ise of man’s eter­nal ca­reer im­pris­oned within the mor­tal mind; they are the essence of man’s per­fected fi­nal­i­ter per­son­al­ity, which he can fore­taste in time as he pro­gres­sively mas­ters the di­vine tech­nique of achiev­ing the liv­ing of the Fa­ther’s will, step by step, through the as­cen­sion of uni­verse upon uni­verse un­til he ac­tu­ally at­tains the di­vine pres­ence of his Par­a­dise Fa­ther.

• bestows Thought Adjusters

107:6.2The Ad­juster is man’s eter­nity pos­si­bil­ity; man is the Ad­juster’s per­son­al­ity pos­si­bil­ity. Your in­di­vid­ual Ad­justers work to spir­i­tize you in the hope of eter­nal­iz­ing your tem­po­ral iden­tity. The Ad­justers are sat­u­rated with the beau­ti­ful and self-be­stow­ing love of the Fa­ther of spir­its. They truly and di­vinely love you; they are the pris­on­ers of spirit hope con­fined within the minds of men. They long for the di­vin­ity at­tain­ment of your mor­tal minds that their lone­li­ness may end, that they may be de­liv­ered with you from the lim­i­ta­tions of ma­te­rial in­vesti­ture and the ha­bil­i­ments of time.

• bestows Thought Adjusters

108:6.3The Mys­tery Mon­i­tors are un­doubt­edly the be­stowal of the Uni­ver­sal Fa­ther, the re­flec­tion of the im­age of God abroad in the uni­verse. A great teacher once ad­mon­ished men that they should be re­newed in the spirit of their minds; that they be­come new men who, like God, are cre­ated in righ­teous­ness and in the com­ple­tion of truth. The Ad­juster is the mark of di­vin­ity, the pres­ence of God. The “im­age of God” does not re­fer to phys­i­cal like­ness nor to the cir­cum­scribed lim­i­ta­tions of ma­te­rial crea­ture en­dow­ment but rather to the gift of the spirit pres­ence of the Uni­ver­sal Fa­ther in the su­per­nal be­stowal of the Thought Ad­justers upon the hum­ble crea­tures of the uni­verses.

• bestows Thought Adjusters

110:0.2As far as I am con­ver­sant with the af­fairs of a uni­verse, I re­gard the love and de­vo­tion of a Thought Ad­juster as the most truly di­vine af­fec­tion in all cre­ation. The love of the Sons in their min­istry to the races is su­perb, but the de­vo­tion of an Ad­juster to the in­di­vid­ual is touch­ingly sub­lime, di­vinely Fa­ther­like. The Par­a­dise Fa­ther has ap­par­ently re­served this form of per­sonal con­tact with his in­di­vid­ual crea­tures as an ex­clu­sive Cre­ator pre­rog­a­tive. And there is noth­ing in all the uni­verse of uni­verses ex­actly com­pa­ra­ble to the mar­velous min­istry of these im­per­sonal en­ti­ties that so fas­ci­nat­ingly in­dwell the chil­dren of the evo­lu­tion­ary plan­ets.

• bestows Thought Adjusters

117:3.9De­ity is unity, ex­is­ten­tial in the Trin­ity, ex­pe­ri­en­tial in the Su­preme, and, in mor­tals, crea­ture-re­al­ized in Ad­juster fu­sion. The pres­ence of the Thought Ad­justers in mor­tal man re­veals the es­sen­tial unity of the uni­verse, for man, the low­est pos­si­ble type of uni­verse per­son­al­ity, con­tains within him­self an ac­tual frag­ment of the high­est and eter­nal re­al­ity, even the orig­i­nal Fa­ther of all per­son­al­i­ties.

• not personally responsible for everything

118:6.1God is truly om­nipo­tent, but he is not om­nif­i­cent—he does not per­son­ally do all that is done. Om­nipo­tence em­braces the power-po­ten­tial of the Al­mighty Su­preme and the Su­preme Be­ing, but the vo­li­tional acts of God the Su­preme are not the per­sonal do­ings of God the In­fi­nite.

• not personally responsible for everything

118:6.8To rec­og­nize De­ity om­nipo­tence is to en­joy se­cu­rity in your ex­pe­ri­ence of cos­mic cit­i­zen­ship, to pos­sess as­sur­ance of safety in the long jour­ney to Par­a­dise. But to ac­cept the fal­lacy of om­nif­i­cence is to em­brace the colos­sal er­ror of pan­the­ism.

• bestows Thought Adjusters

136:2.5It was the voice of the Per­son­al­ized Ad­juster that John and Je­sus heard, speak­ing in be­half of the Uni­ver­sal Fa­ther, for the Ad­juster is of, and as, the Par­a­dise Fa­ther. Through­out the re­main­der of Je­sus’ earth life this Per­son­al­ized Ad­juster was as­so­ci­ated with him in all his labors; Je­sus was in con­stant com­mu­nion with this ex­alted Ad­juster.

• not personally responsible for everything

148:5.4“Na­than­iel, it is our mis­sion to help men solve their spir­i­tual prob­lems and in this way to quicken their minds so that they may be the bet­ter pre­pared and in­spired to go about solv­ing their man­i­fold ma­te­rial prob­lems. I know of your con­fu­sion as you have read the Scrip­tures. All too of­ten there has pre­vailed a ten­dency to as­cribe to God the re­spon­si­bil­ity for ev­ery­thing which ig­no­rant man fails to un­der­stand. The Fa­ther is not per­son­ally re­spon­si­ble for all you may fail to com­pre­hend. Do not doubt the love of the Fa­ther just be­cause some just and wise law of his or­dain­ing chances to af­flict you be­cause you have in­no­cently or de­lib­er­ately trans­gressed such a di­vine or­di­nance.

• bestows Thought Adjusters

194:2.12In a way, man­kind is sub­ject to the dou­ble in­flu­ence of the sev­en­fold ap­peal of the uni­verse spirit in­flu­ences. The early evo­lu­tion­ary races of mor­tals are sub­ject to the pro­gres­sive con­tact of the seven ad­ju­tant mind-spir­its of the lo­cal uni­verse Mother Spirit. As man pro­gresses up­ward in the scale of in­tel­li­gence and spir­i­tual per­cep­tion, there even­tu­ally come to hover over him and dwell within him the seven higher spirit in­flu­ences. And these seven spir­its of the ad­vanc­ing worlds are:

56:7.8We do know, how­ever, that in the uni­verses of time and space, God the Sev­en­fold pro­vides a pro­gres­sive ap­proach to the Uni­ver­sal Fa­ther, and that this evo­lu­tion­ary ap­proach is ex­pe­ri­en­tially uni­fied in God the Su­preme. We might con­jec­ture that such a plan must pre­vail in the outer uni­verses; on the other hand, the new or­ders of be­ings that may some­time in­habit these uni­verses may be able to ap­proach De­ity on ul­ti­mate lev­els and by ab­so­nite tech­niques. In short, we have not the slight­est con­cept of what tech­nique of de­ity ap­proach may be­come op­er­a­tive in the fu­ture uni­verses of outer space.

30:2.111. The Uni­ver­sal Fa­ther.

2:5.7I find it easy and pleas­ant to wor­ship one who is so great and at the same time so af­fec­tion­ately de­voted to the up­lift­ing min­istry of his lowly crea­tures. I nat­u­rally love one who is so pow­er­ful in cre­ation and in the con­trol thereof, and yet who is so per­fect in good­ness and so faith­ful in the lov­ing-kind­ness which con­stantly over­shad­ows us. I think I would love God just as much if he were not so great and pow­er­ful, as long as he is so good and mer­ci­ful. We all love the Fa­ther more be­cause of his na­ture than in rec­og­ni­tion of his amaz­ing at­tri­butes.

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.

2:1.7And all this ne­ces­si­tates such ar­range­ments for con­tact and com­mu­ni­ca­tion with his man­i­fold crea­tures as have been or­dained, first, in the per­son­al­i­ties of the Par­a­dise Sons of God, who, al­though per­fect in di­vin­ity, also of­ten par­take of the na­ture of the very flesh and blood of the plan­e­tary races, be­com­ing one of you and one with you; thus, as it were, God be­comes man, as oc­curred in the be­stowal of Mi­chael, who was called in­ter­change­ably the Son of God and the Son of Man. And sec­ond, there are the per­son­al­i­ties of the In­fi­nite Spirit, the var­i­ous or­ders of the se­raphic hosts and other ce­les­tial in­tel­li­gences who draw near to the ma­te­rial be­ings of lowly ori­gin and in so many ways min­is­ter to them and serve them. And third, there are the im­per­sonal Mys­tery Mon­i­tors, Thought Ad­justers, the ac­tual gift of the great God him­self sent to in­dwell such as the hu­mans of Uran­tia, sent with­out an­nounce­ment and with­out ex­pla­na­tion. In end­less pro­fu­sion they de­scend from the heights of glory to grace and in­dwell the hum­ble minds of those mor­tals who pos­sess the ca­pac­ity for God-con­scious­ness or the po­ten­tial there­for.

2:1.8In these ways and in many oth­ers, in ways un­known to you and ut­terly be­yond fi­nite com­pre­hen­sion, does the Par­a­dise Fa­ther lov­ingly and will­ingly down­step and oth­er­wise mod­ify, di­lute, and at­ten­u­ate his in­fin­ity in or­der that he may be able to draw nearer the fi­nite minds of his crea­ture chil­dren. And so, through a se­ries of per­son­al­ity dis­tri­bu­tions which are di­min­ish­ingly ab­so­lute, the in­fi­nite Fa­ther is en­abled to en­joy close con­tact with the di­verse in­tel­li­gences of the many realms of his far-flung uni­verse.

101:2.16Re­li­gion must ever be its own critic and judge; it can never be ob­served, much less un­der­stood, from the out­side. Your only as­sur­ance of a per­sonal God con­sists in your own in­sight as to your be­lief in, and ex­pe­ri­ence with, things spir­i­tual. To all of your fel­lows who have had a sim­i­lar ex­pe­ri­ence, no ar­gu­ment about the per­son­al­ity or re­al­ity of God is nec­es­sary, while to all other men who are not thus sure of God no pos­si­ble ar­gu­ment could ever be truly con­vinc­ing.

102:1.5God is so all real and ab­so­lute that no ma­te­rial sign of proof or no dem­on­stra­tion of so-called mir­a­cle may be of­fered in tes­ti­mony of his re­al­ity. Al­ways will we know him be­cause we trust him, and our be­lief in him is wholly based on our per­sonal par­tic­i­pa­tion in the di­vine man­i­fes­ta­tions of his in­fi­nite re­al­ity.

8:3.7The Eter­nal Son is the only av­enue of ap­proach to the Uni­ver­sal Fa­ther, and the In­fi­nite Spirit is the only means of at­tain­ing the Eter­nal Son. Only by the pa­tient min­istry of the Spirit are the as­cen­dant be­ings of time able to dis­cover the Son.

26:1.15All or­ders of the an­gelic hosts are de­voted to the var­i­ous uni­verse ser­vices, and they min­is­ter in one way or an­other to the higher or­ders of ce­les­tial be­ings; but it is the super­na­phim, se­con­a­phim, and ser­a­phim who, in large num­bers, are em­ployed in the fur­ther­ance of the as­cend­ing scheme of pro­gres­sive per­fec­tion for the chil­dren of time. Func­tion­ing in the cen­tral, su­per-, and lo­cal uni­verses, they form that un­bro­ken chain of spirit min­is­ters which has been pro­vided by the In­fi­nite Spirit for the help and guid­ance of all who seek to at­tain the Uni­ver­sal Fa­ther through the Eter­nal Son.

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.

180:3.7When Je­sus heard Thomas, he an­swered: “Thomas, I am the way, the truth, and the life. No man goes to the Fa­ther ex­cept through me. All who find the Fa­ther, first find me. If you know me, you know the way to the Fa­ther. And you do know me, for you have lived with me and you now see me.”

45:6.4No sur­viv­ing mor­tal, mid­wayer, or ser­a­phim may as­cend to Par­a­dise, at­tain the Fa­ther, and be mus­tered into the Corps of the Fi­nal­ity with­out hav­ing passed through that sub­lime ex­pe­ri­ence of achiev­ing pa­ren­tal re­la­tion­ship to an evolv­ing child of the worlds or some other ex­pe­ri­ence anal­o­gous and equiv­a­lent thereto. The re­la­tion­ship of child and par­ent is fun­da­men­tal to the es­sen­tial con­cept of the Uni­ver­sal Fa­ther and his uni­verse chil­dren. There­fore does such an ex­pe­ri­ence be­come in­dis­pens­able to the ex­pe­ri­en­tial train­ing of all as­cend­ers.

45:6.5The as­cend­ing mid­way crea­tures and the evo­lu­tion­ary ser­a­phim must pass through this par­ent­hood ex­pe­ri­ence in as­so­ci­a­tion with the Ma­te­rial Sons and Daugh­ters of the sys­tem head­quar­ters. Thus do such non­re­pro­duc­ing as­cend­ers ob­tain the ex­pe­ri­ence of par­ent­hood by as­sist­ing the Je­ru­sem Adams and Eves in rear­ing and train­ing their progeny.

45:6.6All mor­tal sur­vivors who have not ex­pe­ri­enced par­ent­hood on the evo­lu­tion­ary worlds must also ob­tain this nec­es­sary train­ing while so­journ­ing in the homes of the Je­ru­sem Ma­te­rial Sons and as pa­ren­tal as­so­ciates of these su­perb fa­thers and moth­ers. This is true ex­cept in so far as such mor­tals have been able to com­pen­sate their de­fi­cien­cies on the sys­tem nurs­ery lo­cated on the first tran­si­tional-cul­ture world of Je­ru­sem.

45:6.7This pro­ba­tion nurs­ery of Sa­ta­nia is main­tained by cer­tain mor­ontia per­son­al­i­ties on the fi­nal­i­ters’ world, one half of the planet be­ing de­voted to this work of child rear­ing. Here are re­ceived and re­assem­bled cer­tain chil­dren of sur­viv­ing mor­tals, such as those off­spring who per­ished on the evo­lu­tion­ary worlds be­fore ac­quir­ing spir­i­tual sta­tus as in­di­vid­u­als. The as­cen­sion of ei­ther of its nat­u­ral par­ents in­sures that such a mor­tal child of the realms will be ac­corded reper­son­al­iza­tion on the sys­tem fi­nal­i­ter planet and there be per­mit­ted to demon­strate by sub­se­quent free­will choice whether or not it elects to fol­low the pa­ren­tal path of mor­tal as­cen­sion. Chil­dren here ap­pear as on the na­tiv­ity world ex­cept for the ab­sence of sex dif­fer­en­ti­a­tion. There is no re­pro­duc­tion of mor­tal kind af­ter the life ex­pe­ri­ence on the in­hab­ited worlds.

45:6.8Man­sion world stu­dents who have one or more chil­dren in the pro­ba­tion­ary nurs­ery on the fi­nal­i­ters’ world, and who are de­fi­cient in es­sen­tial pa­ren­tal ex­pe­ri­ence, may ap­ply for a Mel­chiz­e­dek per­mit which will ef­fect their tem­po­rary trans­fer from as­cen­sion du­ties on the man­sion worlds to the fi­nal­i­ter world, where they are granted op­por­tu­nity to func­tion as as­so­ciate par­ents to their own and other chil­dren. This ser­vice of pa­ren­tal min­istry may be later ac­cred­ited on Je­ru­sem as the ful­fill­ment of one half of the train­ing which such as­cend­ers are re­quired to un­dergo in the fam­i­lies of the Ma­te­rial Sons and Daugh­ters.

45:6.9The pro­ba­tion nurs­ery it­self is super­vised by one thou­sand cou­ples of Ma­te­rial Sons and Daugh­ters, vol­un­teers from the Je­ru­sem colony of their or­der. They are im­me­di­ately as­sisted by about an equal num­ber of vol­un­teer mid­sonite pa­ren­tal groups who stop off here to ren­der this ser­vice on their way from the mid­sonite world of Sa­ta­nia to the un­re­vealed des­tiny on their spe­cial worlds of reser­va­tion among the fi­nal­i­ter spheres of Sal­ving­ton.