Appendix VI. Total Deity in the Universe Ages

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The Seven Levels of Total Deity Function

Pre-Creative Levels of Total Deity Function

Paradoxes in the Status of Havona

The Existential Mechanism

Experiential Mechanisms of Total Deity Function

The Second Universe Age

The Post-Supreme Ages

The Existential-Experiential Mechanism

In Appendix I, Master Universe Antecedents, we studied the eternity background of the master universe. We started with the First Universe Age, the age of Havona, and then went backward in concept to explore past eternity. We went back about as far as we could go; starting with the concept of a Zero Age we then examined the Pre-Zero concept, and even gave consideration to the Before Pre-Zero concept. Then in Appendix IV § 1, Succession and Relationship of Universe Ages, we took inventory of all the universe ages: the age of Havona (the First Age), the age of the superuniverses (the Second Age, the present age), the post-supreme ages of the four outer space levels, and the post-ultimate age of the completed master universe.

It is now our intention to associate these several universe ages with what the Papers have to say about the seven levels on which Total Deity functions. In the previous Appendix we studied the pioneering operations of Dual-Deity in the universe ages; now we will examine the consolidating functions of Total Deity in these same ages.

§ 1 the seven levels of total deity function

The Papers instruct us (2.3) 0:1.3 that Total Deity functions on the following seven levels: static, potential, associative, creative, evolutional, supreme, and ultimate. Since these levels appear to be given in sequence, it is possible to make certain deductions about them. The first-named levels — static, potential, and associative — could be regarded as pre-creative levels; they are levels of deity function that are before the creative level. The next two levels — creative and evolutional — could be denominated outgoing levels; they are levels on which deity is distributive and expansive in expression. The last two levels could be denominated incoming levels; on the supreme and the ultimate level there takes place the finite and the absonite consolidations of all the creative-evolutional expressions of deity. We are further instructed (4.10.11) 0:2.18 that the ultimate level is a final creative level. We may accordingly deduce that anything that might lie beyond this level would properly be denominated super-creative. (4.12) 0:2.18 If this reasoning is sound, then we may group the seven levels of Total Deity function in three major classes:

(a) Pre-creative levels. These levels are static, potential, and associative. It would appear that deity functioned on all of these levels prior to the existence of the master universe.

(b) Outgoing levels. These are the creative and the evolutional levels; they seem to pertain to the post-Havona epochs of the development of the master universe.

(c) Incoming levels. The supreme level and the ultimate level also appear to pertain to the post-Havona epochs of the growth and development of the master creation. On the supreme level, finite reality achieves power-personalization in the Supreme Being; on the ultimate level, all transcendental (absonite) reality is power-personalizing in God the Ultimate.

These three classifications account for all seven levels of the function of Total Deity. If there are super-creative levels, then they must relate to post-master-universe affairs and functions of deity; the ultimate level is the last of these seven levels and super-creative levels would, therefore, be post-ultimate.

§ 2 pre-creative levels of total deity function

The "pre-creative" levels are the static, the potential, and the associative levels of the function of Total Deity. Let us see how these levels-of-function relate to our previous exploration of past eternity. Let us start as far back as we did before, and then come forward from our projected concepts of past eternity into actual reality.

(a) Behind Pre-zero. (Appendix I § 5) We called this the "third pre-universe age," and it was as far back into past eternity as we penetrated in concept. Apparently this takes us all the way back to the "hypothetical static moment of eternity." Potentials have not yet made their appearance. (1153.22) 105:1.5 This would seem to be the static level of the function of Total (existential) Deity. We should remember that the function of deity on this level is continuing reality right now, as in the eternal past and in the eternal future.

(b) The Pre-Zero concept. (Appendix I § 4) We designated this the "second pre-universe age." At this point we may presume the appearance of potentials — the separation of the Qualified (Deity) Absolute from the Unqualified (unconditioned) Absolute. This separation must eventuate the appearance of the potential level of Total Deity function. Such appearance of potentials also seems to invoke some degree of associative function, the associative action of the Universal Absolute in bringing about the unification of the other two Absolutes — "in infinity they are ONE." (15.5) 0:11.15 But this associative activity is pre-personal, pre-fraternal, and pre-trinity.

(c) The Zero Age. (Appendix I § 3) We called this the "first pre-universe age." Total -deity continues to act on the static and the potential levels, but now we encounter a second-stage expression of the associative level — the association of the Universal Father and the Eternal Son. The associative level has now become personal, but it is still pre-fraternal and pre-trinity. We advance the opinion that the events of the Zero Age are still pre-creative. Neither the Son nor the Isle of Paradise appear to be "creations" of the Universal Father; they seem to be more on the order of "divestments" or "expressions," which the pre-Father made in the process of becoming the Father of the Eternal Son (109.5) 10:2.1 and the Source of Eternal Paradise. (127.1) 11:9.3

(d) The First Universe Age. (Appendix I § 1) This is the age of Havona. When we reach it, we have completed the traversal of concepts of pre-reality and have reached a stage of factual reality. In the First Age, deity continues to function on the static and potential levels and now completes the associative level, at least in terms of existential deity. The appearance of the Infinite Spirit makes this level fraternal, and the formation of the Paradise Trinity seems to consummate it in the absolute union of existential deity.

So far, our study of the unfolding of the functions of deity, age-by-age, has gone along very nicely, but we are going to encounter trouble when we examine the nature of the central universe.

§ 3 paradoxes in the status of havona

A careful study of the status of the central and eternal universe discloses more than one paradox. Havona appears to be the perfect universe that was "created" by the Paradise Trinity, but we are instructed that it never was actually created! (91.6) 8:1.9; (1159.7) 105:7.2 We would suggest that the "creation" of Havona is an eternity-action and that such an eternity-event is really pre-creative. If this is a valid line of reasoning, then there are two ways of regarding Havona:

(a) Pre-Creative Havona. This is the concept of the central and divine universe in pre-time, past-eternity. This is Havona in the First Universe Age — an isolated existence so far as external creations are concerned. It has relationships pointing inward toward Paradise but no external relationships, because there is nothing external to it. (Appendix I § 1; Appendix IV § 4-A)

(b) Post-Creative Havona. This is the concept of the central universe in the post-Havona ages, the concept of Havona today as it is related to the encircling superuniverses. This is the central universe after the dawn of the Second Age, after the emergence in Havona of such time-origin beings as the Supreme and the Ultimate, and after the further appearance of such created beings as: the Circuit Spirits, the Havona Power Centers, Secondary Supernaphim, and Havona Servitals. Much factual (time-oriented) creation has taken place. From a functional standpoint, in the Second Age, Havona functions exactly like a created universe — it functions like the pattern universe that was created in divine perfection. (Appendix IV § 4-B)

So far, we have traced the unfolding of existential deity through static, potential, and associative levels, and Paradise Deity certainly did function on all of these in the First Universe Age. Does existential deity penetrate any of the remaining four levels in this age? As concerns the creative level, we know that nothing was "created" in the First Age; if such a level existed then it was entirely dormant and should therefore be included in the potential level. We know that Havona was non-evolutional in the First Universe Age (1163.12) 106:0.18, so we may be sure that the evolutional level was also an unexpressed potential in this age. Total Deity was either non-functional or else was pre-functional on this level. But how about the levels of the supreme (maximum finite), and the ultimate (maximum transcendental)? Here we cannot be sure, because the eternal creation appears to contain both finite and transcendental realities:

(1162.4) 106:0.4 Certain phases of Havona existence appear to be on the order of maximum finites.

(1162.5) 106:0.5 Much of Paradise-Havona appears to be on the order of transcendental existences.

(1162.6) 106:0.6 The Paradise-Havona system is, in many ways, on the order of ultimate significance.

(156.7) 14:4.2 Havona life (in the present age) is defined as extending from material through morontial and spiritual to absonite, ultimate, coabsolute, and absolute.

(1159.7) 105:7.2 Havona is not absolute, neither is it finite. Its natives never were created. Like a transcendental reality it intervenes between the superuniverses which are finite, and Paradise which is absolute. But Havona is not a transcendental reality; Havona is simply Havona!

These citations from the Papers clearly indicate that subabsolute reality was a part of the original and eternal central universe. This should not surprise us too much because Havona is, after all, a "pattern universe," and the original and eternal universe must have provided the pattern of divine perfection for all subsequent universes — finite and transcendental included. This presence of finites and transcendentals (and ultimates) in original Havona means that the Paradise Trinity was functional on subabsolute levels of reality in the First Universe Age. But these subabsolute levels are not levels that are creative, evolutional, supreme, or ultimate, in the sense that such are functional in the present age of the power-personalization of the Supreme, and in the slow emergence of the Ultimate that is projected for the future ages.

§ 4 the existential mechanism

The problems we are encountering in attempting to resolve the paradoxes of Havona could be due to the fact that we are approaching these problems in the wrong way. We could be using the wrong standards for evaluation; we could be applying the wrong categories; we are perhaps attempting to make certain experiential standards-of-evaluation work in an existential situation. We may be in error assuming that the seven levels of Total Deity function (which are presented on page two of the Papers) will apply equally to all universe ages, when, perhaps they apply only to the present universe age. The Papers warn us against this very error; they state there are many "ways of looking at reality" and the perspective changes "from the standpoint of other universe ages." (1163.4) 106:0.10 It is entirely possible that "the seven levels of Total Deity function" are presented in the Papers as a concept of Deity operations that are functional only in the present age. Perhaps these are levels that are concerned with "Experiential Mechanisms of Growth," and what we are lacking in our attempted evaluation of Havona is a concept of an "Existential Mechanism." To evaluate Havona, we seem to need a concept of the Existential Mechanism of Deity operations.

Do the Papers give us any help in this quandary? They do, and the following citations will prove quite helpful.

(58.7) 4:4.2 God can modify his absoluteness because he is a being of free will.

(113.5) 10:5.4 / (116.4) 10:8.3 The Paradise Trinity functions on finite levels and in such function is named the Trinity of Supremacy. It also functions on absonite levels as the Trinity of Ultimacy. On absolute levels, such action constitutes the action of Total Deity and involves the functions of the Deity Absolute.

There is nothing that could have prevented Paradise Deity from projecting subabsolute reality into the original constitution of the perfect and eternal universe — God could so choose. Havona is of Trinity-origin, and the Paradise Trinity so functioned.

If this is the case, what were the levels of the function of Total Deity in the First Universe Age? What was the Existential Mechanism? We may be sure that four of the present levels — creative, evolutional, supreme, and ultimate — at least as we know them, were then unexpressed potentials. These four levels appear to be experiential (in the First Age, experientials were entirely unexpressed and pre-existent) and must have been wholly contained within the potential level of Total Deity function.

We would tentatively offer the following concept as a reasonable presentation of seven possible levels of deity function that appear to constitute a plausible Existential Mechanism. (For comparative purposes these are listed parallel to the seven levels presented on page two (2.3) 0:1.3 in the Papers). They appear under the caption, The Experiential Mechanisms.)

The Existential Mechanism The Experiential Mechanisms
1. The Static Level 1. The Static Level
2. The Potential Level 2. The Potential Level
3. The Associative Level 3. The Associative Level
4. The Transcendental Level 4. The Creative Level
5. The Finite Level 5. The Evolutional Level
6. The Ultimate Level 6. The Supreme Level
7. The Absolute Level 7. The Ultimate Level

Now, this concept must be supported. Certainly the first three levels relate to both the Existential Mechanism and the Experiential Mechanisms (although the experiential deities were not present in the First Age to function on the associative and the potential levels, as they now function in the Second Age). Is there any warrant for the order of presentation, especially for levels four, five, six, and seven? We believe the Papers would support such order. The transcendental level, "from the eternity viewpoint" appears prior to the finite. (1159.6) 105:7.1 The placement of the ultimate level before the absolute level is quite conventional, as in the listing (156.11) 14:4.6: ultimate, coabsolute, and absolute. We have omitted coabsolute as a level because "coabsolute" is defined as "the projection of experientials" (1163.1) 106:0.7 and in the First Age there were no experientials. This fairly well supports the order of the listing and locates "the finite level" in the remaining position — the fifth place. This presentation seems to offer a reasonable working-concept of the levels of Total Deity function that are concerned with the Existential Mechanism.

Before going on, we should note that "the finite level" in the existential listing is something quite different from the parallel, which is also finite but is of origin in the present universe age. In the listing of the ascending levels of reality in the Papers (1162.4) 106:0.4, listing specifically applying to the present universe age, the second category given is "maximum finites." This category includes both perfect and perfected beings. But a careful distinction is made elsewhere in the Papers (1158.7) 105:5.7 between these two kinds of finite beings: Havona-finite beings are designated "primary maximums," while perfected creatures from the superuniverses are designated "secondary maximums." The Havoner is a product of the conjectured fifth level of Total Deity function as presented in the Existential Mechanism. The superuniverse ascender is a product of the fifth, or evolutional, level as presented in the present Experiential Mechanism. (The existence of "tertiary maximums" [1158.10) 105:5.10] could indicate that there are still other ways of looking at the levels of the function of Total Deity.)

§ 5 experiential mechanisms of total deity function

In the post-Havona ages, existential deity is joined in function by experiential deity — Supreme, Ultimate, and (perhaps) absolute. (13.1) 0:9.3 This means we must re-evaluate the static, potential, and associative levels, along with the consideration of the remaining four.

At no point do the Papers seem to mention any function of experiential deity on the static level. But such derived deity apparently operates on all six of the remaining levels — potential, associative, creative, evolutional, Supreme, and ultimate. And, in the present age, existential deity functions on these same levels along with experiential deity. It is a little difficult to conceive of God as functioning on the evolutional level, but it is not so difficult to conceive of this in the case of a fragment of God. The "existential divine nature" (1179.1) 107:2.7 of an Adjuster is certainly participating in the events of the evolutional level when such an Adjuster indwells a human being, and this same Adjuster is "experientializing" by virtue of such participation. (1195.4) 109:1.3

If we consider the six (post-static) levels primarily from the standpoint of experiential deity, it will greatly simplify our study. We might look at these levels as follows:

(a) Pre-creative levels. E Experiential deity does reach back to pre-Creative levels for sources of growth. The Supreme grows, in part, as he is experientially able to actualize the "associative-creative potentials" of Paradise Deity. (10.6) 0:7.1 The Ultimate personalizes the absonite values of Paradise. (12.5) 0:9.2 We are informed that the Paradise Deities are existential in actuality but that all of their potentials are experiential (10.10) 0:7.5; similarly, the Paradise Trinity is an existential actuality, but all potentials are experiential. (15.8) 0:12.2 The developments of all such Paradise Deity-and-Trinity potentials would accordingly be serviceable to the growth of the experiential deities.

(b) Outgoing levels. T These are the expansive levels of the full expression of deity — creative levels of activity and evolutional (plus eventuational) levels of operations. We have considered these levels rather carefully in Appendix VII, The Mechanisms of Experiential Growth.

(c) Incoming levels. T These are the two levels on which deity is consolidating that which has been expressed on the outgoing levels. On these supreme and ultimate levels, power-personality synthesis is taking place with the resulting unification of all finite and all transcendental realities in the master universe. Such unification of experiential deity is studied in Appendix XXII, Power-Personality Unification.

The interaction of Total Deity on these levels — pre-creative, outgoing, and incoming — seems to account for just about everything that is happening in the post-Havona ages of the master universe.

§ 6 the second universe age

This is the present age, the age of the seven superuniverses in relation to Havona, the age of the grand universe. (And in this age we should think of Havona as a bona fide created universe.) This age starts with a primary creative impetus that comes from the personalities and agencies of pre-existent Paradise-Havona system. The seven superuniverses are originally staffed with created beings of high origin (the Ancients of Days, the Reflective Spirits) and all the vast host of their associates, assistants, and subordinates, who also come from the Paradise-Havona system. The organizers of the local universes are the created Universe Sons and Spirits who come from Paradise. Some of these Paradise-origin beings are creators; and, their creative efforts in time and space provide the secondary creative impetus to the growth of the superuniverses and their component local universes.

In the local universes we may observe the fullest operation and expression of the evolutional l level; in these realms even the universe creators pass through stages of evolutionary growth. (1272.7) 116:4.8 The arrival of Grandfanda introduces the evolutionary process into the perfect central creation (Appendix IV § 4-B), and thus the operations of this level overspread the whole of the grand universe. This is the age of finite creation, finite evolution, and growth through finite experience.

All during this period the Supreme Being is drawing upon the potentials of Paradise Deity and is working out the associative-creative expression of these potentials. He is expressing his own will and purpose (2.5) 0:1.5 in the process of expressing himself to the time-space creation in self-revelation (2.7) 0:1.7 while expanding outward into the growing universes and identifying himself with creature growth and with growing creatures. (2.8) 0:1.8 He is not merely the passive recipient of the converging inflow of almighty power which emanates from the divinity successes of the Supreme Creators in time and space. (12.1) 0:8.10

§ 6-A "quiet time" after the settling of the grand universe

We know there is a "quiet zone" between adjacent space levels (129.12) 12:1.14), so it is not unreasonable to assume that there might be a "quiet time" between adjacent universe ages. (1293.1) 117:7.17 Such a "quiet time" would give respite from the age-long evolutionary struggle for perfection, and would provide an era in which the veterans of the entire Second Universe Age could taste and enjoy the ". . . fullness of the sweetness of goal attainment . . ." (1294.12) 118:0.12

If there is such a time for the enjoyment of goal attainment, then we may properly examine the concept of the seven superuniverses when they are settled in light and life and, for the moment, ignore that which lies ahead in the next age. At this time the Supreme Being (now fully emerged) would become completely functional on the supreme level of Total Deity functions; this would involve new relationships with the existential (Paradise) Trinity of Supremacy. (113.5) 10:5.4) The Supreme would no longer ". . . reflect the attitude of the Trinity of Supremacy" (115.5) 10:7.3, but would probably enter into personal relationship with the three Paradise Deities. (ibid) And God the Supreme would become personally active as the experiential sovereign of the settled superuniverses. (636.6) 55:12.5

The Supreme level of Total Deity function is sometimes designated as the Supremacy of Deity. (2.9) 0:1.9 We should remember this not the level of the function of an entity, a deity, or of a trinity; it is the level of the action of Total Deity.

(113.5) 10:5.4 The attitude and function of the Paradise Trinity in relation to the finite is sometimes designated the Trinity of Supremacy.

(12.1) 0:8.10 In the grand universe there are three aspects of deity that are collaborating: the Supreme Being, God the Sevenfold, and the Trinity of Supremacy.

At the present time this overcontrol of Supremacy is not completely predictable, neither does it appear to be complete in development. (115.6) 10:7.4 In the ages of light and life it would appear that the Supremacy of Deity will function with almighty control and flawless (finite-maximum) perfection. The unpredictables of this settled era would be superfinite in origin and would be evidential of the presence of the Ultimate and the Absolutes.

§ 7 the post-supreme ages

These are the ages of the four outer space levels — the Third, Fourth, Fifth, and Sixth Universe Ages. During these ages of the future, deity will continue to operate on all previous levels, but there are some difficulties in reconciling the fourth and fifth levels (creative and evolutional) to transcendental operations. Consider the following citations:

(333.7) 30:1.99 As a person, God creates; as a superperson he eventuates. He functions in a superpersonal way in relation to absonite beings and these beings are eventuated superpersons.

(350.6) 31:8.3 There are many beings who are neither creators nor creatures. Transcendentalers do not create nor were they created — they eventuated.

When we enter the post-supreme ages, the concept of the creative level should be enlarged to include eventuation as a transformative technique. This suggests a limited shift in those categories that would then be included in the seven levels of the function of Total Deity. But creativity would still persist; the Ultimate is creative. (4.11) 0:2.16

(1159.7) 105:7.2 The transcendentalers are super-evolutional and super-experiential in their growth. They are not non-experiential, but their technique of growth is superfinite.

(13.3) 0:4.5 God the Ultimate is now "evolving."

The concept of the evolutional level should be modified to include transcendental growth techniques. This apparently means some kind of growth that is super-evolutional, but not non-experiential. It must be a type of growth in which the growing creature participates. But if it is transcendental, then it takes place in super-time — transcended time.

Given this expansion of the meanings of the words "creative" and "evolutional," we may conceive of these outgoing functions of Total Deity projecting into the four outer space levels in the post-supreme ages. This would involve the interrelated functions of:

(a) The First Experiential Trinity (Appendix X)

(b) The expanded functions of God the Sevenfold (Appendix XII)

(c) Tertiary functions of the Supreme (Appendix XI § 3 - 4; Appendix XIX § 3)

(d) The collaboration of the emerging Ultimate

(e) The function of the existential Trinity of Ultimacy. (113.6) 10:5.5

§ 7-A the "quiet time" of the completed master universe

The completion of the function of experiential deity in the post-supreme ages will require the final power-personalization of the Ultimate, the unification of the First Experiential Trinity, and the full development of the entire master universe. (Appendix XXII § 9)

Let us again assume that there will be a "quiet time" after the completion of the master universe, a time of suspended growth before the onset of then-future events. We can consider the concept of the emerged Ultimate during this era without taking into consideration complications involving developments external to the master universe.

In the concept of the completed master universe, after the close of the Sixth Universe Age, we can visualize the full and the final function of experiential and existential deity on the seventh level of Total Deity function — the ultimate level. This means the completion of two evolving deity entities:

(a) The final unification of the Trinity Ultimate (1166.1) 106:3.3

(b) The final emergence of God the Ultimate (1166.5) 106:4.2

These two deity realities of experiential nature will be supplemented by the Supreme Being, who will then have completed his tertiary growth in the outer space levels. (Appendix XIX § 3) The two experiential deities and the First Experiential Trinity will then be fully operative in relation to the existential (Paradise) Trinity of Ultimacy. (113.6) 10:5.5 And, as we visualize it, this constitutes the final completion of the Ultimacy of Deity. (2.10) 0.1.10 The ultimate level of deity action is further discussed in Appendix VIII § 7, The Ultimacy of Deity.

§ 8 the existential-experiential mechanism

When we pass beyond the ultimate level we have, in concept, gone outside the master universe. We have passed beyond the "creative level," for the Ultimate is defined as functioning on "final creative levels" (4.11) 0:2.17; therefore any act of a transformative nature that is post-ultimate must also be super-creative; and the Papers state (4:12) 0:3.18 that God the Absolute would operate on such super-creative levels. Post-ultimate levels can hardly be subabsolute. If they involve a projection of experiential beyond the master universe, into a larger field of action, then they are defined as "coabsolute." (1163.1) 106:0.7 We are informed that even the absolute level could ". . . involve some degree of associative experiential attainment . . ." (1163.2) 106:0.8

The Existential-Experiential Mechanism of Total Deity function would appear to include levels of operation quite different from those that are concerned in the Experiential Mechanism — just as these were found to differ from the preceding Existential Mechanism.

In the post-master-universe concept of growth and development, we encounter three new deity entities that have not heretofore been factually functional:

(a) The Second Experiential Trinity (Appendix XIX)

(b) The trinitized expressions of God the Absolute (Appendix XXV)

(c) The Trinity of Trinities (Appendix XXIII)

All of these future-appearing deities and trinities will be associated on the levels of Total Deity function in the post-ultimate age. We believe these levels will involve a newly-emerging Existential-Experiential Mechanism for operations and it will be quite different from anything that has preceded it. (See Appendix XXVII § 3, The Existential-Experiential Mechanism of Deity.)

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