Текст книги "The British Study Edition of the Urantia Papers"

Автор книги: Tigran Aivazian

^105:3.1 The seven prime relationships within the I AM eternalize as the Seven Absolutes of Infinity. But though we may portray reality origins and infinity differentiation by a sequential narrative, in fact all seven Absolutes are unqualifiedly and co-ordinately eternal. It may be necessary for mortal minds to conceive of their beginnings, but always should this conception be overshadowed by the realization that the seven Absolutes had no beginning; they are eternal and as such have always been. The seven Absolutes are the premise of reality. They have been described in these papers as follows:

^105:3.2 1. The First Source and Centre. 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.

^105:3.3 2. The Second Source and Centre. 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 Centre spirit is unqualified while personality is absolute.

^105:3.4 3. The Paradise Source and Centre. Second nondeity pattern, the eternal Isle of Paradise; the basis for the realization-revelation of “I AM force” and the foundation for the establishment of gravity control throughout the universes. Regarding all actualized, nonspiritual, impersonal, and nonvolitional reality, Paradise is the absolute of patterns. Just as spirit energy is related to the Universal Father through the absolute personality of the Mother-Son, so is all cosmic energy grasped in the gravity control of the First Source and Centre through the absolute pattern of the Paradise Isle. Paradise is not in space; space exists relative to Paradise, and the chronicity of motion is determined through Paradise relationship. The eternal Isle is absolutely at rest; all other organized and organizing energy is in eternal motion; in all space, only the presence of the Unqualified Absolute is quiescent, and the Unqualified is co-ordinate with Paradise. Paradise exists at the focus of space, the Unqualified pervades it, and all relative existence has its being within this domain.

^105:3.5 4. The Third Source and Centre. Third Person of Deity, the Conjoint Actor; infinite integrator of Paradise cosmic energies with the spirit energies of the Eternal Son; perfect co-ordinator of the motives of will and the mechanics of force; unifier of all actual and actualizing reality. Through the ministrations of his manifold children the Infinite Spirit reveals the mercy of the Eternal Son while at the same time functioning as the infinite manipulator, forever weaving the pattern of Paradise into the energies of space. This selfsame Conjoint Actor, this God of Action, is the perfect expression of the limitless plans and purposes of the Father-Son while functioning himself as the source of mind and the bestower of intellect upon the creatures of a far-flung cosmos.

^105:3.6 5. The Deity Absolute. The causational, potentially personal possibilities of universal reality, the totality of all Deity potential. The Deity Absolute is the purposive qualifier of the unqualified, absolute, and nondeity realities. The Deity Absolute is the qualifier of the absolute and the absolutizer of the qualified – the destiny inceptor.

^105:3.7 6. The Unqualified Absolute. Static, reactive, and abeyant; the unrevealed cosmic infinity of the I AM; totality of nondeified reality and finality of all nonpersonal potential. Space limits the function of the Unqualified, but the presence of the Unqualified is without limit, infinite. There is a concept periphery to the master universe, but the presence of the Unqualified is limitless; even eternity cannot exhaust the boundless quiescence of this nondeity Absolute.

^105:3.8 7. The Universal Absolute. Unifier of the deified and the undeified; correlator[1] [1]
  correlator, In 1955 text: corelater. Although it is possible that the original word (which is not found in either Webster’s or the OED) was a coined extension of corelation and corelative (both of which are found), it is not readily apparent how corelater would differ in meaning from correlator(s), the now standard form, which is found five times elsewhere in the text. The more likely situation is that two separate typographical errors were made when this word was set. The first was a dropped keystroke error at the end of a line of type; the second was an incorrect keystroke error, substituting e for o. This doubly misspelled word would still be difficult to catch in proofing because it would sound the same if read out loud, and interestingly enough, if it looked odd to a proofreader and consequently led him or her to consult the dictionary, the spelling could neither be confirmed nor denied by either Webster’s or the OED – neither dictionary contained correlator or corelater – and without an electronically searchable text, it is unlikely that the evidence of the otherwise unanimous usage within the revelation itself could have been brought to bear on the problem.


[Закрыть] of the absolute and the relative. The Universal Absolute (being static, potential, and associative) compensates the tension between the ever-existent and the uncompleted.

^105:3.9 ¶ The Seven Absolutes of Infinity constitute the beginnings of reality. As mortal minds would regard it, the First Source and Centre would appear to be antecedent to all absolutes. But such a postulate, however helpful, is invalidated by the eternity coexistence of the Son, the Spirit, the three Absolutes, and the Paradise Isle.

^105:3.10 It is a truth that the Absolutes are manifestations of the I AM-First Source and Centre; it is a fact that these Absolutes never had a beginning but are co-ordinate eternals with the First Source and Centre. The relationships of absolutes in eternity cannot always be presented without involving paradoxes in the language of time and in the concept patterns of space. But regardless of any confusion concerning the origin of the Seven Absolutes of Infinity, it is both fact and truth that all reality is predicated upon their eternity existence and infinity relationships.

^105:4.1 The universe philosophers postulate the eternity existence of the I AM as the primal source of all reality. And concomitant therewith they postulate the self-segmentation of the I AM into the primary self-relationships – the seven phases of infinity. And simultaneous with this assumption is the third postulate – the eternity appearance of the Seven Absolutes of Infinity and the eternalization of the duality association of the seven phases of the I AM and these seven Absolutes.

^105:4.2 The self-revelation of the I AM thus proceeds from static self through self-segmentation and self-relationship to absolute relationships, relationships with self-derived Absolutes. Duality becomes thus existent in the eternal association of the Seven Absolutes of Infinity with the sevenfold infinity of the self-segmented phases of the self-revealing I AM. These dual relationships, eternalizing to the universes as the seven Absolutes, eternalize the basic foundations for all universe reality.

^105:4.3 It has been sometime stated that unity begets duality, that duality begets triunity, and that triunity is the eternal ancestor of all things. There are, indeed, three great classes of primordial relationships, and they are:

^105:4.4 1. Unity relationships. Relations existent within the I AM as the unity thereof is conceived as a threefold and then as a sevenfold self-differentiation.

^105:4.5 2. Duality relationships. Relations existent between the I AM as sevenfold and the Seven Absolutes of Infinity.

^105:4.6 3. Triunity relationships. These are the functional associations of the Seven Absolutes of Infinity.

^105:4.7 ¶ Triunity relationships arise upon duality foundations because of the inevitability of Absolute interassociation. Such triunity associations eternalize the potential of all reality; they encompass both deified and undeified reality.

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

^105:4.9 Pre-existentials become existential in the seven Absolutes, and existentials become functional in the triunities, the basic association of Absolutes. And concomitant with the eternalization of the triunities the universe stage is set – the potentials are existent and the actuals are present – and the fullness of eternity witnesses the diversification of cosmic energy, the outspreading of Paradise spirit, and the endowment of mind together with the bestowal of personality, by virtue of which all of these Deity and Paradise derivatives are unified in experience on the creature level and by other techniques on the supercreature level.

^105:5.1 Just as the original diversification of the I AM must be attributed to inherent and self-contained volition, so must the promulgation of finite reality be ascribed to the volitional acts of Paradise Deity and to the repercussional adjustments of the functional triunities.

^105:5.2 Prior to the deitization of the finite, it would appear that all reality diversification took place on absolute levels; but the volitional act promulgating finite reality connotes a qualification of absoluteness and implies the appearance of relativities.

^105:5.3 ¶ While we present this narrative as a sequence and portray the historic appearance of the finite as a direct derivative of the absolute, it should be borne in mind that transcendentals both preceded and succeeded all that is finite. Transcendental ultimates are, in relation to the finite, both causal and consummational.

^105:5.4 ¶ Finite possibility is inherent in the Infinite, but the transmutation of possibility to probability and inevitability must be attributed to the self-existent free will of the First Source and Centre, activating all triunity associations. Only the infinity of the Father’s will could ever have so qualified the absolute level of existence as to eventuate an ultimate or to create a finite.

^105:5.5 With the appearance of relative and qualified reality there comes into being a new cycle of reality – the growth cycle – a majestic downsweep from the heights of infinity to the domain of the finite, forever swinging inward to Paradise and Deity, always seeking those high destinies commensurate with an infinity source.

^105:5.6 These inconceivable transactions mark the beginning of universe history, mark the coming into existence of time itself. To a creature, the beginning of the finite is the genesis of reality; as viewed by creature mind, there is no actuality conceivable prior to the finite. This newly appearing finite reality exists in two original phases:

^105:5.7 1. Primary maximums, the supremely perfect reality, the Havona type of universe and creature.

^105:5.8 2. Secondary maximums, the supremely perfected reality, the superuniverse type of creature and creation.

^105:5.9 ¶ These, then, are the two original manifestations: the constitutively perfect and the evolutionally perfected. The two are co-ordinate in eternity relationships, but within the limits of time they are seemingly different. A time factor means growth to that which grows; secondary finites grow; hence those that are growing must appear as incomplete in time. But these differences, which are so important this side of Paradise, are nonexistent in eternity.

^105:5.10 We speak of the perfect and the perfected as primary and secondary maximums, but there is still another type: Trinitizing and other relationships between the primaries and the secondaries result in the appearance of tertiary maximums — things, meanings, and values that are neither perfect nor perfected yet are co-ordinate with both ancestral factors.

^105:6.1 The entire promulgation of finite existences represents a transference from potentials to actuals within the absolute associations of functional infinity. Of the many repercussions to creative actualization of the finite, there may be cited:

^105:6.2 1. The deity response, the appearance of the three levels of experiential supremacy: the actuality of personal-spirit supremacy in Havona, the potential for personal-power supremacy in the grand universe to be, and the capacity for some unknown function of experiential mind acting on some level of supremacy in the future master universe.

^105:6.3 2. The universe response involved an activation of the architectural plans for the superuniverse space level, and this evolution is still progressing throughout the physical organization of the seven superuniverses.

^105:6.4 3. The creature repercussion to finite-reality promulgation resulted in the appearance of perfect beings on the order of the eternal inhabitants of Havona and of perfected evolutionary ascenders from the seven superuniverses. But to attain perfection as an evolutionary (time-creative) experience implies something other-than-perfection as a point of departure. Thus arises imperfection in the evolutionary creations. And this is the origin of potential evil. Misadaptation, disharmony, and conflict, all these things are inherent in evolutionary growth, from physical universes to personal creatures.

^105:6.5 4. The divinity response to the imperfection inherent in the time lag of evolution is disclosed in the compensating presence of God the Sevenfold, by whose activities that which is perfecting is integrated with both the perfect and the perfected. This time lag is inseparable from evolution, which is creativity in time. Because of it, as well as for other reasons, the almighty power of the Supreme is predicated on the divinity successes of God the Sevenfold. This time lag makes possible creature participation in divine creation by permitting creature personalities to become partners with Deity in the attainment of maximum development. Even the material mind of the mortal creature thus becomes partner with the divine Adjuster in the dualization of the immortal soul. God the Sevenfold also provides techniques of compensation for the experiential limitations of inherent perfection as well as compensating the preascension limitations of imperfection.

^105:7.1 Transcendentals are subinfinite and subabsolute but superfinite and supercreatural. Transcendentals eventuate as an integrating level correlating the supervalues of absolutes with the maximum values of finites. From the creature standpoint, that which is transcendental would appear to have eventuated as a consequence of the finite; from the eternity viewpoint, in anticipation of the finite; and there are those who have considered it as a “pre-echo” of the finite.

^105:7.2 That which is transcendental is not necessarily nondevelopmental, but it is superevolutional in the finite sense; neither is it nonexperiential, but it is superexperience as such is meaningful to creatures. Perhaps the best illustration of such a paradox is the central universe of perfection: It is hardly absolute – only the Paradise Isle is truly absolute in the “materialized” sense. Neither is it a finite evolutionary creation as are the seven superuniverses. Havona is eternal but not changeless in the sense of being a universe of nongrowth. It is inhabited by creatures (Havona natives) who never were actually created, for they are eternally existent. Havona thus illustrates something which is not exactly finite nor yet absolute. Havona further acts as a buffer between absolute Paradise and finite creations, still further illustrating the function of transcendentals. But Havona itself is not a transcendental – it is Havona.

^105:7.3 As the Supreme is associated with finites, so the Ultimate is identified with transcendentals. But though we thus compare Supreme and Ultimate, they differ by something more than degree; the difference is also a matter of quality. The Ultimate is something more than a super-Supreme projected on the transcendental level. The Ultimate is all of that, but more: The Ultimate is an eventuation of new Deity realities, the qualification of new phases of the theretofore unqualified.

^105:7.4 ¶ Among those realities which are associated with the transcendental level are the following:

^105:7.5 1. The Deity presence of the Ultimate.

^105:7.6 2. The concept of the master universe.

^105:7.7 3. The Architects of the Master Universe.

^105:7.8 4. The two orders of Paradise force organizers.

^105:7.9 5. Certain modifications in space potency.

^105:7.10 6. Certain values of spirit.

^105:7.11 7. Certain meanings of mind.

^105:7.12 8. Absonite qualities and realities.

^105:7.13 9. Omnipotence, omniscience, and omnipresence.

^105:7.14 10. Space.

^105:7.15 ¶ The universe in which we now live may be thought of as existing on finite, transcendental, and absolute levels. This is the cosmic stage on which is enacted the endless drama of personality performance and energy metamorphosis.

^105:7.16 And all of these manifold realities are unified absolutely by the several triunities, functionally by the Architects of the Master Universe, and relatively by the Seven Master Spirits, the subsupreme co-ordinators of the divinity of God the Sevenfold.

^105:7.17 God the Sevenfold represents the personality and divinity revelation of the Universal Father to creatures of both maximum and submaximum status, but there are other sevenfold relationships of the First Source and Centre which do not pertain to the manifestation of the divine spiritual ministry of the God who is spirit.

^105:7.18 ¶ In the eternity of the past the forces of the Absolutes, the spirits of the Deities, and the personalities of the Gods stirred in response to the primordial self-will of self-existent self-will. In this universe age we are all witnessing the stupendous repercussions of the far-flung cosmic panorama of the subabsolute manifestations of the limitless potentials of all these realities. And it is altogether possible that the continued diversification of the original reality of the First Source and Centre may proceed onward and outward throughout age upon age, on and on, into the faraway and inconceivable stretches of absolute infinity.

^105:7.19 [Presented by a Melchizedek of Nebadon.]

PAPER № 106
UNIVERSE LEVELS OF REALITY

Melchizedek

^106:0.1 It is not enough that the ascending mortal should know something of the relations of Deity to the genesis and manifestations of cosmic reality; he should also comprehend something of the relationships existing between himself and the numerous levels of existential and experiential realities, of potential and actual realities. Man’s terrestrial orientation, his cosmic insight, and his spiritual directionization are all enhanced by a better comprehension of universe realities and their techniques of interassociation, integration, and unification.

^106:0.2 The present grand universe and the emerging master universe are made up of many forms and phases of reality which, in turn, are existent on several levels of functional activity. These manifold existents and latents have been previously suggested in these papers, and they are now grouped for conceptual convenience in the following categories:

^106:0.3 1. Incomplete finites. This is the present status of the ascending creatures of the grand universe, the present status of Urantia mortals. This level embraces creature existence from the planetary human up to, but not including, destiny attainers. It pertains to universes from early physical beginnings up to, but not including, settlement in light and life. This level constitutes the present periphery of creative activity in time and space. It appears to be moving outward from Paradise, for the closing of the present universe age, which will witness the grand universe attainment of light and life, will also and surely witness the appearance of some new order of developmental growth in the first outer space level.

^106:0.4 2. Maximum finites. This is the present status of all experiential creatures who have attained destiny – destiny as revealed within the scope of the present universe age. Even universes can attain to the maximum of status, both spiritually and physically. But the term “maximum” is itself a relative term – maximum in relation to what? And that which is maximum, seemingly final, in the present universe age may be no more than a real beginning in terms of the ages to come. Some phases of Havona appear to be on the maximum order.

^106:0.5 3. Transcendentals. This superfinite level (antecedently) follows finite progression. It implies the prefinite genesis of finite beginnings and the postfinite significance of all apparent finite endings or destinies. Much of Paradise-Havona appears to be on the transcendental order.

^106:0.6 4. Ultimates. This level encompasses that which is of master universe significance and impinges on the destiny level of the completed master universe. Paradise-Havona (especially the circuit of the Father’s worlds) is in many respects of ultimate significance.

^106:0.7 5. Coabsolutes. This level implies the projection of experientials upon a supermaster universe field of creative expression.

^106:0.8 6. Absolutes. This level connotes the eternity presence of the seven existential Absolutes. It may also involve some degree of associative experiential attainment, but if so, we do not understand how, perhaps through the contact potential of personality.

^106:0.9 7. Infinity. This level is pre-existential and postexperiential. Unqualified unity of infinity is a hypothetical reality before all beginnings and after all destinies.

^106:0.10 ¶ These levels of reality are convenient compromise symbolizations of the present universe age and for the mortal perspective. There are a number of other ways of looking at reality from other-than-mortal perspective and from the standpoint of other universe ages. Thus it should be recognized that the concepts herewith presented are entirely relative, relative in the sense of being conditioned and limited by:

^106:0.11 1. The limitations of mortal language.

^106:0.12 2. The limitations of the mortal mind.

^106:0.13 3. The limited development of the seven superuniverses.

^106:0.14 4. Your ignorance of the six prime purposes of superuniverse development which do not pertain to the mortal ascent to Paradise.

^106:0.15 5. Your inability to grasp even a partial eternity viewpoint.

^106:0.16 6. The impossibility of depicting cosmic evolution and destiny in relation to all universe ages, not just in regard to the present age of the evolutionary unfolding of the seven superuniverses.

^106:0.17 7. The inability of any creature to grasp what is really meant by pre-existentials or by postexperientials – that which lies before beginnings and after destinies.

^106:0.18 ¶ Reality growth is conditioned by the circumstances of the successive universe ages. The central universe underwent no evolutionary change in the Havona age, but in the present epochs of the superuniverse age it is undergoing certain progressive changes induced by co-ordination with the evolutionary superuniverses. The seven superuniverses, now evolving, will sometime attain the settled status of light and life, will attain the growth limit for the present universe age. But beyond doubt, the next age, the age of the first outer space level, will release the superuniverses from the destiny limitations of the present age. Repletion is continually being superimposed upon completion.

^106:0.19 ¶ These are some of the limitations which we encounter in attempting to present a unified concept of the cosmic growth of things, meanings, and values and of their synthesis on ever-ascending levels of reality.