Appendix XXVII. Growth of the Cosmos Infinite

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Repercussions to Supreme-Ultimate Trinitization

A Concept Matrix for the Cosmos Infinite

Existential-Experiential Mechanism of Deity Functions

The Final Associations of Dual-Deity

In Appendix XXI, we studied the concept of the universe of infinity and especially considered its relationship to the nuclear master universe. It is the purpose of this Appendix to examine the growth of the Cosmos Infinite and to see how far we can penetrate (in concept) this unending domain.

§ 1 repercussions to the supreme-ultimate trinitization

The trinitized appearance of God the Absolute enables the Trinity of Trinities to form as a factual reality; this appearance of God the Absolute enables the Second Level of this multiple-trinity to complete its membership. (Appendix XXIII § 5) We have the opinion that the trinitized appearance of God the Absolute also has an effect on the growth of the Cosmos Infinite and that such appearance initiates the like appearance of the beginnings of this universe of infinity.

The Supreme and the Ultimate seem to be the final expressions of the full potential of the entire master universe — finite and absonite. As the Supreme-Ultimate they totalize this potential. God the Absolute seems to be a trinitized projection of this total potential beyond the value levels and the confines of the master creation. We believe that this projection outward from the master universe is the equivalent of the establishment of a beachhead on the shores of infinity.

A beachhead in infinity. We speak of a "beachhead on the shores of infinity." This is not necessarily a figure of speech; it is quite possible that such may be very literally the case. Just as Havona eternalized concurrently with the appearance of the Infinite Spirit, so it is possible that a beachhead in infinity may come into being concurrently with the trinitized appearance of God the Absolute. This could be the beginning of the Cosmos Infinite.

Consider the natures of the Supreme and the Ultimate at this concept-point in our study. They have fully emerged. They encompass all finite values and all absonite values. This means all subabsolute energy — material, mindal, and spiritual — has been unified in their deity-personalities by power-personality synthesis. (Appendix XXII § 5, § 9) When the Supreme and the Ultimate act jointly as the Supreme-Ultimate, when they act without limit as in the total and unlimited act of deity-trinitization, such a transaction is probably going to reverberate even in the potentials of the Absolutes. These reverberations would likely to involve all of the energies — material, mindal, and spiritual § everything! And this is not a subabsolute action on the part of these two experiential deities. They are engaging in ". . . the projection of experientials upon a supermaster universe field of creative expression." This is designated a coabsolute action. (1163.1) 106:0.7

We offer the concept that this almighty-omnipotent act of trinitization will repercuss in the sudden crystallization of the "inner zone" of the Cosmos Infinite, much as the central universe of eternity "suddenly" appeared. (91.1) 8:1.4 This new beachhead on the shores of infinity would appear to be a materialization, a mindalization, and a spiritualization — an experientialization — of a part of the infinity of the three Absolutes of Potentiality. We visualize this as the sudden (non-sequential) actualization — the sudden "making real" of the inner zone of the endless universe. (Appendix XXI § 2)

The concept of two eternities. In the original act of existential trinitization, "the cycle of eternity is established." (90.7) 8:1.3 This could be designated the dawn of existential eternity, the unbeginning First Age, the age of Havona. Could it be that the experiential union of the Supreme-Ultimate in trinitizing God the Absolute would establish another cycle of eternity? the beginning of the cycle of existential-experiential eternity? This could be the dawn of the never-ending Final Age, the age of the Cosmos Infinite. Like the First Age, the Final Age is eternal. The First Age is inaugurated by the trinitization of existential deity, God the Spirit; the Final Age may be inaugurated by the trinitization of deity of existential-experiential nature, God the Absolute.

The "dawn" of each is startlingly alike: In the first instance, there are two existential deities (the Father and the Son) and an existential (nuclear) power base, the Isle of Paradise. In the second instance, there are two experiential deities (the Supreme and the Ultimate) and an experiential (nuclear) power base, the completed master universe.

§ 2 a concept matrix for the cosmos infinite

If we are going to attempt any kind of logical thinking about the peripheral universe of infinity, then we must organize our thinking along the simplest possible lines. Otherwise we will find ourselves embarking upon an "infinite series," of some equally absurd train of thought. We advance the proposition that a three-level concept of the Cosmos Infinite is about the simplest one that will fit our logic and we propose to adopt such a matrix for our deductions concerning this domain:

(a) The inner zone. This the zone that we visualize as suddenly making its appearance concurrently with the trinitized appearance of God the Absolute. We have some speculative thoughts about the magnitude of this inner zone; we believe it will be very, very, large. It is not unbelievable that it might be so large that it will completely dwarf the master universe in magnitude. It may be, in size, to the master universe as that creation is to the grand universe. (And this is the last reasonable estimate that we can make about magnitudes; from here on out, any such estimations would be absurd.) We associate the inner zone of the endless universe with the sometime activity of the Dual-Deity partnership of the Supreme-Ultimate.

(b) The intermediate zone(s). The concept of the next-outer zone (or zones) is designed to represent the intermediate stages of the development of the Cosmos Infinite. Since it would appear that these would be developments that would be characterized by sequence, we have no way of bounding them or limiting them in concept. They may be endless, for all that we can foresee. We associate the activity of the Dual-Deity partnership of the Ultimate-Absolute with these intermediate zones.

(c) The outer zone(s). This concept seems to require one more zone (or zones) in the Cosmos Infinite. The concept of these outer zones may be pure conjecture; the expanding Cosmos Infinite may actually never be able to reach them. But they still seem to constitute a valid concept. We associate these zones with the function of the final Dual-Deity association — the association of Absolute and Father-Infinite, ". . . the completion of the cycle of reality." (1171.5) 106:8.12

About the only concept that seems reasonably certain is that of the inner zone. If this appears as a sudden, non-sequential happening, then it could actually appear as a finished existence. The intermediate zone(s) and the outer zone(s) offer no such assurance; they probably would expand by sequential steps, and when we try to equate sequence to a Final Age that is eternal, we come up with nothing that is at all satisfactory. In eternity, sequence could be endless.

§ 3 existential-experiential mechanism of deity functions

In Appendix VI, Total Deity in the Universe Ages, we studied the seven levels of Total Deity function, first in terms of past-eternity, then as Existential Mechanism, and then as Experiential Mechanism of the post-Havona ages of the growth and development of the master universe. We are now interested in going forward in concept, to attempt to project these levels out beyond the confines of the master universe, out into the post-ultimate ages of the expanding Cosmos Infinite. On the surface this might appear to be a flight of speculative logic that is characterized more by audacity than by common sense, but there is considerable warrant in the Papers for some such course of reasoning.

It will be recalled that the seven levels of Total Deity function are identified (2.3-10) 0:1:3-10 as follows: static, potential, associative, creative, evolutional, supreme, and ultimate. The "absolute" level is not included in this inventory, although it is mentioned later. (2.13) 0:1.13 And a little farther along in the text (4.12) 0:2.19 reference is made to God the Absolute and his functions. The seven levels include neither the absolute level nor the (future) function of God the Absolute. And the Papers further state (2.13) 0:1.13 that this absolute level is existentially attained by the Paradise Deities in and as the Paradise Trinity. This seems to indicate that there is at least one level of Total Deity function that is not included in the seven that are enumerated. We accordingly believe that there is a reasonable warrant for the belief that Total Deity either does (or will) function on one or more levels that are post-ultimate.

Are there ten levels of Total Deity function? The first study of the possible extensions of the levels of Total Deity function led to the consideration of a possible ten-level concept in which the seven levels would be supplemented by three super-creative levels that would be the mirror images of the first three:

(3) The Associative Level (8) The Reassociative Level
(2) The Potential Level (9) The Actualizing-Potential Level
(1) The Static Level (10) The Static-Dynamic Level

But we have encountered difficulty before (Appendix VI § 3 - 4) when we misapplied yardsticks of measurement. When we applied the Experiential Mechanisms of Growth to Havona we encountered nothing but paradoxes. The central creation, however, ceases to generate paradoxes when it is viewed in the light of Existential Mechanism of Total Deity action.

We do not believe that there will be ten levels of Total Deity function in the post-ultimate ages of the Cosmos Infinite. We do not believe that deity will be then functioning on the last four levels as they are presented on page two (2.3) 0:1.3-11 in the Papers. Let us pass over the first three levels — (1) static, (2) potential, and (3) associative — and specifically consider these next four levels.

(4) The Creative Level. We submit that this level will become inoperative with the completion of the master universe. God the Ultimate operates on "final creative" levels. (4.11) 0:2.18 We are now dealing with post-ultimate transactions in a post-ultimate universe and in a post-ultimate age.

(5) The Evolutional Level. There is some question as to whether this level will not change in character in the post-supreme ages of transcendental growth. Certainly the completed emergence of both the Supreme and the Ultimate will terminate the operation of deity on this level. In the post-ultimate age, growth is both post-finite and post-absonite.

(6) The Supreme Level. The Supreme has grown beyond this level. There is no more finite level of active experience, only memory thereof; all finites have progressed beyond their level of origin. (Appendix XIX § 3)

(7) The Ultimate Level. The Ultimate appears to be functioning on a post-ultimate level. We have the belief that the ultimate level has become dormant.

If these levels of Total Deity function that are related to the Experiential Mechanism of Growth have become dormant, then how shall we regard the levels of the function of Total Deity? We noted (Appendix VI § 4) that the Existential Mechanism differed from the Experiential Mechanisms. We might well suspect that the Existential-Experiential Mechanism will be different from all that has gone before.

§ 3-A seven existential-experiential levels of total deity function

We offer the following concept of the possible seven levels of the function of Total Deity in the post-ultimate age:

(1) The Static Level (5) The Reassociative Level
(6) The Actualizing-Potential Level
(7) The Static-Dynamic Level
(2) The Potential Level
(3) The Associative Level
(4) The Coabsolute Level

In our opinion, the first three levels are existential; they persist in the consideration of Experiential Mechanisms, and they will still persist in our examination of the Final Mechanism. As the fourth level, we have listed "coabsolute" because it appears that coabsolutes will be functioning in the post-ultimate age. (1163.1) 106:0.7; (1293:4) 117:7.10; (1226:13) 112:1.9 The last three levels will bear a more detailed examination.

If the associative level provides for the initial grouping of personalities and deities, then the reassociative level may provide for the formation of the final trinity — the Trinity of Trinities. The potential level is the storehouse for all that deity has purposed, but which has not yet been made real. The actualizing-potential level is the level on which such potentials are becoming actualities, and if this could ever be brought to completion we could denominate this level, "the actualized-potential level." The static level is "self-contained and self-existent." (2.4) 0:1.4; the static-dynamic level might be self-expressed and self-revealed. The term, "static-dynamic" is a peculiar one, but the Papers use this very term in the discussion of the functions of the Universal Absolute. (15.4) 0:1.14

When the Supreme and the Ultimate unite as the Supreme-Ultimate in trinitizing God the Absolute (thus factualizing the Trinity of Trinities) this is something other than, and more than, the return to the associative level of the function of Total Deity. This constitutes the experiential going forward onto a new level of the function of Total Deity — a new existential-experiential level. That which lies beyond the reassociative level is not just the level of potentials. It is the level on which potentials are being actualized directly. There is no maturation of potentials (Appendix VII § 2), there is no down-stepping of the potentials of the Absolutes; in the Final Age the super-creative forces and agencies are, at last, working directly on and with these absolute potentials. The transformative process has reached associate-absolute, coabsolute, and absolute levels of operation. And finally, the partial attainment by existential-experiential deity (of some function on some phase of this final level) is not a return to the static level. It is, rather, the intrusion into this level of the dynamic of experiential growth. The static level, the level that is "self-contained and self-existent" will, in some degree, in some measure, become dynamic. To the extent that this level is unpenetrated, it remains static and is still the first level of the function of Total Deity. To the extent that this level is penetrated by the dynamics of change, it becomes the static-dynamic level — the seventh and final level of the function of Total Existential-Experiential Deity.

§ 3-B the reassociative level of total deity function

When we read (2.13) 0:1.13 that the absolute level lies beyond the ultimate, and that it is "not fully attained experientially," but that it is attained by the Paradise Deities (existentially, and in the Paradise Trinity), we should recognize the operation of the Existential Mechanism of Total Deity function. (Appendix VI § 4) But these are the functions of an Existential Mechanism; such functions are not characteristic of Experiential Mechanisms, neither would they appear to apply with respect to the operations of an Existential-Experiential Mechanism. Existential deity does function associatively (trinity-wise) on post-ultimate levels. We believe that experiential deity will also do the same: first, in the formation of the Trinity Absolute, then in the trinitization of God the Absolute, and finally (in association with existentials) in the reassociation of Total Deity through the formation of the Trinity of Trinities.

On the associative level, existential deity consummates the union of deity in the existential (Paradise) Trinity. On the reassociative level, all deity — existential and experiential — consummates reunion in the Trinity of Trinities.

The Paradise Trinity ". . . is existential in actuality, but all potentials are experiential." (15.8 ) 0:12.1 The provision for "two subabsolute . . . levels of reality makes the appearance of the two experiential trinities inescapable. (15.7) 0:12.1) Out of the first level emerges the First Experiential Trinity, functioning on the absonite levels of ultimacy; out of the second level emerges the Second Experiential Trinity functioning on the experiential levels of absoluteness — quality-wise, if not quantity-wise. The First Level of the Trinity of Trinities provides for the total reassociation of all deity that is actual, factual, and trinity.

Besides the emergence of the experiential trinities, we observe the emergence of the experiential deities: two of them by power-personalization and the third by trinitized-personalization. When these three deities — Supreme, Ultimate, and Limited-Absolute — are united on the Second Level of the threefold trinity, this constitutes the reassociation of all actual and factual deity and is super-summative in the production of the "internal trinity," the Third Experiential Trinity. The total threefold trinity can actualize and function; but, can neither unify nor function universally. Experiential penetration of the absolute level will always be qualitatively factual but quantitatively incomplete.

§ 3-C the actualizing-potential level

We do not believe that experiential deity (or even existential-experiential deity) can begin to function on the actualizing-potential level until (at least) two prior conditions have been attained:

(a) Exhaustion of subabsolute growth potential. This means, first, that the potential for finite growth has been all used up. This happens, at the end of the Second Age, when the Supreme emerges and the grand universe has completed its growth. This means, next, that the potential for absonite growth has been all used up. This takes place at the close of the Sixth Age, when the First Experiential Trinity unifies, the Ultimate emerges, and the master universe has completed its growth. With the exhaustion of all finite growth potential and all absonite growth potential, it would appear that all subabsolute growth potential has been used up. Any further experiential growth must, therefore, take place on levels that are superfinite and superabsonite. Such levels would have to be absolute, and Growth on these levels would mean that absolute potentials were being actualized by the direct action of experiential super-creative forces and agencies.

(b) Experiential penetration of the absolute. We believe that this takes place in the dawn of the post-ultimate age with the formation of the Second Experiential Trinity; in the factual formation of the Trinity of Trinities; with the union of the Supreme and the Ultimate in the trinitization of God the Absolute; and in the formation of the Third Experiential Trinity on the Second Level of the threefold trinity. This constitutes an experiential penetration of the absolute level and brings the experiential deities and trinities, and the existential-experiential deities and trinities, into direct contact with the Absolutes of Potentiality.

[Author's Note: The concepts of this section are not completed.]

§ 3-D the static-dynamic level of total deity function

We have every reason to believe that this level will be penetrated by experiential deity — at least by existential-experiential deity. We repeat the word, "penetrated." It is one thing to "penetrate" this level; it would be something else again to "exhaust" it.

If we look once more at the designation chosen for this level, it will become apparent that it implies a continuation of growth. It is a dynamic activation of that which is originally static, and if the dynamics of growth should ever exhaust total potentiality, then the static-dynamic level would again become "static."

But: "Statics in growth can never appear in the total cosmos . . ." because the Absolute Actuals are unqualified and the Absolute Potentials are unlimited. There is no such thing as an end. (1263.4) 115:3.17 The lack of an ending, however, does not imply the corresponding lack of a beginning — and a continuing.

[Author's Note: The concepts of this section are not completed.]

§ 4 the final associations of dual-deity

If the master-universe relationships between Total Deity (trinity) and Dual-Deity continue in the post-ultimate ages of the Cosmos Infinite, then we may seek again to apply a principle that has been used before: Dual-Deity pioneers, Trinity consolidates. (Appendix V § 1) If this principle continues to apply in the growth cycles of the universe of infinity, then we would expect that the associative-partnerships of Dual-Deity would precede the consolidating functions of Total Deity — the Trinity of Trinities.

Let us recapitulate what we know about the associations of Dual-Deity. They begin in past-eternity and seem to continue into future-eternity. Consider the following:

The Father-Son partnership trinitizes the Infinite Spirit and eternalizes the central universe of eternity.

The Son-Spirit partnership contributes to the emergence of the Supreme Being and perfects 700,000 local universes.

The Spirit-Supreme partnership contributes to the emergence of the Ultimate and progressively diversifies the master universe.

The Supreme-Ultimate trinitizes God the Absolute and (probably) inaugurates the inner zone of the Cosmos Infinite.

The Ultimate-Absolute would appear to sustain a relationship to the Supreme-Ultimate that is analogous to that sustained by the Son-Spirit to the Father-Son.

The Absolute and Father-Infinite is the final association of Dual-Deity and completes the cycle of reality.

The first three associations of Dual-Deity appear to be related to the origin and perfection of the master universe, including Havona. The associations of the Father-Son, Son-Spirit, and Spirit-Supreme, appear to initiate the beginnings, to sustain the growth, and to bring about the completion of the entire master creation. The last three associations of Dual-Deity seem to be extra-master-universe in function.

At this point we would like to go back to Appendix VI § 2, to borrow, and to adapt, a concept. In that discussion of the functions of Total Deity, we took three conceptual steps behind the First Universe Age. These we designed:

(a) The Zero Age — the first pre-universe age

(b) The Pre-Zero Concept — the second pre-universe age

(c) Behind Pre-Zero — the third pre-universe age

In our attempts to think our way into the post-ultimate age of the Cosmos Infinite, it will be helpful to adapt this terminology. In this instance, however, we are conceptually moving forward into future-eternity — not conceptually emerging out of past-eternity. We are trying to visualize ages that come after the master universe — subdivisions of the post-ultimate age — so let us designate them: the first, the second, and the third, post-universe ages. We have the opinion that these three ages are related to our "concept matrix" for the Cosmos Infinite and that each age relates to one of the three zones that we have provided in this matrix. We also believe that one of the associations of Dual-Deity will be particularly functional in each such age and in the related zone.

§ 4-A the first post-universe age: the supreme-ultimate

As we conjectured earlier in this Appendix, it is likely that the trinitization of God the Absolute by the Supreme-Ultimate will cause a considerable repercussion in absolute potentials. It is likely that the first stage, the inner zone, of the Cosmos Infinite will appear simultaneously with this event. This inner zone is the super-creation of the first post-universe age. This is the age of the Supreme-Ultimate, the age in which they project beyond the master universe their total summation of the total experiential content of this master creation.

Let us go back to the beginning of all things for those analogies that will provide guidance for our thinking. In the beginning, the Father and the Son become conscious of their complete oneness, of their eternal interdependence, hence do they enter into the existential partnership of eternity. (90.2) 8:0.2 At the ending (of all subabsolute growth), we believe that the Supreme and the Ultimate will also become aware of their complete oneness, of their future-eternal interdependence, hence will they also enter into the experiential partnership of future eternity.

§ 4-B the second post-universe age: the ultimate-absolute

The Papers tell us (1171.5) 106:8.12 that the Dual-Deity partnership of the Supreme-Ultimate will give rise to a new partnership of the Ultimate-absolute. If we again go back to the beginning of things, we will find a parallel development. We are informed that the Spirit has the same relationship to the Son in later creations, that the Son has to the Father in the original (Havona) creation. (93.5) 8:3.3 If this is the case, then we may reasonably deduce that the Dual-Deity partnership of the Supreme-Ultimate will inaugurate the (non-sequential) appearance of the inner zone of the Cosmos Infinite in the first post-universe age. We may further deduce that a new partnership of God the Ultimate and God the Absolute will begin to function sometime thereafter — whenever the second post-universe age begins.

We advance the opinion that the Ultimate-Absolute will begin to operate in the Cosmos Infinite at any point after the appearance of the inner zone of this endless universe. This appears to be a Dual-Deity partnership that begins operating in the second stage of development — in the intermediate zone(s) — and will continue on into the depths of the Final Age, and into the remote regions of the peripheral universe of infinity.

We are informed that the Personalized Adjusters serve in the domains ". . . of the Ultimate, the Supreme-Ultimate, even to the levels of the Ultimate-Absolute." (1201.6) 109:7.5 If the Personalized Adjusters are serving (or will serve) on these levels and in these domains, then we believe the finaliters will also be there, because the eternity-potential of the personal endowments of the finaliters is rather like the present actuality of the personal endowments of the Personalized Adjusters.

§ 4-C the third post-universe age: the absolute and the father-infinite

We are informed (1171.5) 106:8.12 that the transition of the Dual-Deity association of Ultimate-Absolute to that of Absolute and Father-Infinite is tantamount to ". . . the completion of the cycle of reality." This, then, is evidently the final out-reach of God the Absolute in the experiential penetration of the infinite cosmos.

This statement suggests some manner of contact and functional relationship between God the Absolute and the Father as Infinite. What this relationship might be, we can only conjecture. But, we have the belief, that in concept we are drawing very near to post-experiential realities.

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