1. The Doctrine of God

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  1. The First Source and Center
  2. The I AM
  3. God the Father
    1. Introduction
    2. God Is Spirit
    3. The Mystery of God
    4. The Personality of God
    5. The Nature of God
      1. The Infinity of God
      2. The Justice of God—Righteousness
      3. The Mercy of God
      4. The Love of God
      5. The Goodness of God—Holiness
    6. The Attributes of God
      1. God’s Omnipresence—Everywhereness
      2. God’s Omnipotence—Infinite Power
      3. God’s Omniscience—Universal Knowledge
      4. The Primacy of God
    7. God’s Relation to the Universe
      1. God and Nature
      2. God’s Faithfulness—Changelessness
      3. Delegation of Power
      4. God’s Eternal Purpose
      5. Erroneous Ideas of God
    8. God’s Relation to the Individual
      1. The Approach to God
      2. The Presence of God
      3. God in Religion
      4. The God of Personality
  4. God the Son
    1. Introduction
    2. Identity of the Son
    3. Nature of the Eternal Son
    4. Minister of the Father’s Love
    5. Attributes of the Eternal Son
    6. Limitations of the Eternal Son
    7. Personality of the Eternal Son
    8. Spirit Gravity
    9. The Son’s Relation to the Individual
    10. The Divine Perfection Plan
    11. The Spirit of Bestowal
    12. The Supreme Revelation of the Father
  5. God the Spirit
    1. Introduction
    2. The God of Action
    3. Nature of the Infinite Spirit
    4. Relation to the Father and Son
    5. The Spirit of Divine Ministry
    6. Personality of the Infinite Spirit
    7. Attributes of the Infinite Spirit
    8. The Universal Manipulator
    9. The Ministry of Mind
    10. Universal Reflectivity
    11. Personalities of the Infinite Spirit
  6. God the Sevenfold
  7. God the Supreme
    1. Introduction
    2. Relation of the Supreme to the Paradise Trinity
    3. Nature of the Supreme
    4. The Supreme Mind
    5. The Almighty and God the Sevenfold
    6. The Almighty and Paradise Deity
    7. The Almighty and the Supreme Creators
    8. Source of Evolutionary Growth
    9. Relation of the Supreme to Universe Creatures
    10. The Finite God
    11. The Oversoul of Creation
    12. The Future of the Supreme
    13. Omnipresence and Ubiquity
    14. Universe Mechanisms
  8. God the Ultimate
    1. God the Ultimate
    2. The Transcendental Level
  9. God the Absolute
  10. Deity


1. Proposition. The God of the First Source and Center is primal, infinite, and eternal—limited only by volition.

“God, 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.” (5.8) 0:3.9

2. Proposition. The Universal Father is the infinite personality of the First Source and Center.

“God—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.” (5.9) 0:3.10

3. Proposition. The God of the First Source and Center exercises cosmic overcontrol by absolute Paradise gravity.

“As 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.” (24.8) 1:2.10

4. Proposition. The multiform inter-relations of God do not preclude direct Thought Adjuster relations with his creatures.

“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.” (24.8) 1:2.10

5. Proposition. The First Source and Center transcends all matter, mind, and spirit.

“This 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.” (31.7) 1:7.7

6. Proposition. The divine potential is never diminished by the limitless endowment of the universe of universes.

“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.” (49.6) 3:4.2

7. Proposition. Finite actualities are derived from the First Source and Center by means of self-existent free will.

“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 Center, 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.” 
(1158.4) 105:5.4

8. Proposition. Creative actuality begins with the finite and consists of Havona primary maximums and superuniverse secondary maximums.

“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:

“1. Primary maximums, the supremely perfect reality, the Havona type of universe and creature.

“2. Secondary maximums, the supremely perfected reality, the superuniverse type of creature and creation.” (1158.6) 105:5.6


1. Proposition. The I AM achieved Deity liberation from the fetters of unqualified infinity by that free will which produced the first absolute divinity tension.

“As 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.” (6.1) 0:3.21

2. Proposition. The I AM achieves personality by becoming the Eternal Father of the Original Son and the Eternal Source of Paradise.

“In 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.” (6.2) 0:3.22

3. Proposition. The I AM concept is a philosophic concession to the time- bound space-fettered finite mind of man.

The 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—non- beginning, 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.” (6.3) 0:3.23

4. Proposition. Absolute causation resides in the Universal Father functioning as the I AM.

“Absolute primal causation in infinity the philosophers of the universes attribute to the Universal Father functioning as the infinite, the eternal, and the absolute I AM.” (1152.4) 105:1.1

5. Proposition. The concept of the I AM connotes unqualified infinity—the source of all reality.

“The I AM is the Infinite; the I AM is also infinity. From the sequential, time viewpoint, all reality has its origin in the infinite I AM, whose solitary existence in past infinite eternity must be a finite creature’s premier philosophic postulate. The concept of the I AM connotes unqualified infinity, the undifferentiated reality of all that could ever be in all of an infinite eternity.” (1152.6) 105:1.3

6. Proposition. The existential concept of the I AM is without qualification—except to state that the I AM is.

“As an existential concept the I AM is neither deified nor undeified, neither actual nor potential, neither personal nor impersonal, neither static nor dynamic. No qualification can be applied to the Infinite except to state that the I AM is.  (1153.1) 105:1.4

7. Proposition. The I AM concept functions at the past-eternity moment prior to the differentiation of all reality.

“At some infinitely distant, hypothetical, past-eternity moment, the I AM may be conceived as both thing and no thing, as both cause and effect, as both volition and response. At this hypothetical eternity moment there is no differentiation throughout all infinity. Infinity is filled by the Infinite; the Infinite encompasses infinity. This is the hypothetical static moment of eternity; actuals are still contained within their potentials, and potentials have not yet appeared within the infinity of the I AM. But even in this conjectured situation we must assume the existence of the possibility of self-will.” (1153.2) 105:1.5

8. Proposition. The portrayal of the origins of reality demands a moment of first volitional expression—the differentiation of the Infinite One from Infinitude.

“In following the chronological portrayal of the origins of reality, there must be a postulated theoretical moment of ‘first’ volitional expression and ‘first’ repercussional reaction within the I AM. In our attempts to portray the genesis and generation of reality, this stage may be conceived as the self-differentiation of The Infinite One from The Infinitude.” (1154.1) 105:2.2

9. Proposition. The solitary I AM metamorphoses into the time concept of the triune and later on as sevenfold.

“By these internal metamorphoses the I AM is establishing the basis for a sevenfold self-relationship. The philosophic (time) concept of the solitary I AM and the transitional (time) concept of the I AM as triune can now be enlarged to encompass the I AM as sevenfold.” (1154.3) 105:2.4

10. Proposition. The sevenfold nature of the I AM is suggested by the Seven Absolutes of Infinity.

  1. The Universal Father
  2. The Universal Controller
  3. The Universal Creator
  4. The Infinite Upholder
  5. The Infinite Potential
  6. The Infinite Capacity
  7. The Universal One of Infinity

“This sevenfold—or seven phase—nature may be best suggested in relation to the Seven Absolutes of Infinity:

“1. 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.“

“2. The Universal Controller. I AM cause of eternal Paradise. This is the primal impersonal relationship of actualities, the original nonspiritual association.

“3. The Universal Creator. I AM one with the Eternal Son. This union of the Father and the Son (in the presence of Paradise) initiates the creative cycle, which is consummated in the appearance of conjoint personality and the eternal universe.

“4. The Infinite Upholder. I AM self-associative. This is the primordial association of the statics and potentials of reality. In this relationship, all qualifieds and unqualifieds are compensated. This phase of the I AM is best under- stood as the Universal Absolute—the unifier of the Deity and the Unqualified Absolutes.

“5. The Infinite Potential. I AM self-qualified. This is the infinity bench mark bearing eternal witness to the volitional self-limitation of the I AM by virtue of which there was achieved threefold self-expression and self-revelation. This phase of the I AM is usually understood as the Deity Absolute.

“6. The Infinite Capacity. I AM static-reactive. This is the endless matrix, the possibility for all future cosmic expansion. This phase of the I AM is perhaps best conceived as the supergravity presence of the Unqualified Absolute.

“7. 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.”(1154.3) 105:2.4

11. Proposition. The I AM postulate of the Infinite and the Absolute transcends all time—past, present, and future.

“On the levels of the infinite and the absolute the moment of the present contains all of the past as well as all of the future. I AM signifies also I WAS and I WILL BE.” (1296.1) 118:1.9

12. Proposition. The I AM must exist before all existentials and after all experientials.

“The I AM, in the final analysis, must exist before all existentials and after all experientials. While these ideas may not clarify the paradoxes of eternity and infinity in the human mind, they should at least stimulate such finite intellects to grapple anew with these never-ending problems, problems which will continue to intrigue you on Salvington and later as finaliters and on throughout the unending future of your eternal careers in the wide-spreading universes.” (1174.6) 106:9.10


God said to Moses, “I AM who I AM,” and he said, “Say this to the people of Israel, “I AM has sent me to you.’” Ex 3:4


  1. Introduction
  2. God Is Spirit
  3. The Mystery of God
  4. The Personality of God
  5. The Nature of God
    1. The Infinity of God
    2. The Justice of God—Righteousness
    3. The Mercy of God
    4. The Love of God
    5. The Goodness of God—Holiness
  6. The Attributes of God
    1. God’s Omnipresence—Everywhereness
    2. God’s Omnipotence—Infinite Power
    3. God’s Omniscience—Universal Knowledge
    4. The Primacy of God
  7. God’s Relation to the Universe
    1. God and Nature
    2. God’s Faithfulness—Changelessness
    3. Delegation of Power
    4. God’s Eternal Purpose
    5. Erroneous Ideas of God
  8. God’s Relation to the Individual
    1. The Approach to God
    2. The Presence of God
    3. God in Religion
    4. The God of Personality



1. Proposition. The Universal Father is a Creator, Controller, and Upholder.

“The 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.”(21.1) 1:0.1

2. Proposition. Creatorship is the aggregate acting nature of God.

“Creatorship is hardly an attribute of God; it is rather the aggregate of his acting nature. And this universal function of creator- ship is eternally manifested as it is conditioned and controlled by all the co-ordinated attributes of the infinite and divine reality of the First Source and Center.” (44.3) 3:0.3

3. Proposition. In science, God is a cause; in philosophy, a reality; in religion, a loving Father.

“In 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.” (59.3) 4:4.7

4. Proposition. God is known by many names—on bestowal worlds, he is called “Our Father.”

“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.

“On 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.” (23.1) 1:1.4


“And Ezra said: Thou art the Lord, thou alone; thou has made heaven, the heaven of heavens, with all their host, the earth and all that is on it, the seas and all that is in them; and thou preservest all of them; and the host of heaven worship thee.” Neh 9:6

“By the word of the Lord the heavens were made, and all their host by the breath of his mouth.” Ps 33:6

“Who has measured the waters in the hollow of his hand and marked off the heavens with a span” enclosed the dust of the earth in a measure and weighed the mountains in scales and the hills in a balance.”

“Lift up your eyes and see: who created these? “Who brings out their host by number, calling them all by name; by the greatness of his might, and because he is strong in power not one is missing.” Isa 40:26


1. Proposition. God is spirit—an infinite spirit person.

“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.’” (25.1) 1:3.1

2. Proposition. God is a universal spirit.

“God is a universal spirit; God is the universal person. The supreme personal reality of the finite creation is spirit; the ultimate reality of the personal cosmos is absonite spirit.”(25.5) 1:3.5


“God is spirit, and those who worship him must worship in spirit and truth.” John 4:24

“To the king of the ages, immortal, invisible, the only God.” Tim 1:17


1. Proposition. Only by faith can the infinite mystery of God be experienced by the finite mind.

“As a reality in human spiritual experience God is not a mystery. But when an attempt is made to make plain the realities of the spirit world to the physical minds of the material order, mystery appears: mysteries so subtle and so profound that only the faith- grasp of the God-knowing mortal can achieve the philosophic miracle of the recognition of the Infinite by the finite, the discernment of the eternal God by the evolving mortals of the material worlds of time and space.” (27.2) 1:4.7

2. Proposition. God is invisible to material creatures because the eye cannot see him—but faith can.

“The Universal Father is not invisible because he is hiding himself away from the lowly creatures of materialistic handicaps and limited spiritual endowments. The situation rather is: ‘You cannot see my face, for no mortal can see me and live.’ No material man could behold the spirit God and preserve his mortal existence. The glory and the spiritual brilliance of the divine personality presence is impossible of approach by the lower groups of spirit beings or by any order of material personalities. The spiritual luminosity of the Father’s personal presence is a ‘light which no mortal man can approach; which no material creature has seen or can see.’ But it is not necessary to see God with the eyes of the flesh in order to discern him by the faith-vision of the spiritu- alized mind.” (25.3) 1:3.3

3. Proposition. To every creature God reveals as much of himself as he can comprehend.

“To 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.” (27.1) 1:4.6


“But, he said, you cannot see my face; for man shall not see me and live.” Exod 33:20

“Who alone has immortality and dwells in unapproachable light, whom no man has ever seen or can see.” I Tim 6:16


1. Proposition. God functions on three subinfinite personality levels.

“God, the Universal Father, functions on three Deity-personality levels of subinfinite value and relative divinity expression:“

“1. Prepersonal — as in the ministry of the Father fragments, such as the Thought Adjusters.“

“2. Personal — as in the evolutionary experience of created and procreated beings.

“3. Superpersonal — as in the eventuated existences of certain absonite and associated beings.” (3.15) 0:2.2

2. Proposition. God is a term which always denotes personality.

“The term God always denotes personality. Deity may, or may not, refer to divinity personalities.” (4.4) 0:2.10 

3. Proposition, God is a word designating all personal relations of Deity.

“GOD is a word symbol designating all personalizations of Deity. The term requires a different definition on each personal level of Deity function and must be still further redefined within each of these levels.” (3.19) 0:2.6

4. Proposition. God is personality.

“Without God and except for his great and central person, there would be no personality throughout all the vast universe of universes. God is personality.” (28.4) 1:5.7

5. Proposition. Religious experience implies the personality of God—but only revelation validates it.

“The 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.” (28.7) 1:5.10

6. Proposition. The concept of the personality of God is the measure of religious maturity.

“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.”(28.7) 1:5.10

7. Proposition. God’s infinity should not eclipse his personality.

“Do 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 in- finite and personal; he is an infinite personality. The Father is truly a personality, notwithstanding that the infinity of his per- son places him forever beyond the full comprehension of material and finite beings.” (27.3) 1:5.1

8. Proposition. While God must be much more than personality, he cannot be anything less.

“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.” (27.4) 1:5.2

9. Proposition. To science God is a cause; to philosophy an idea; to religion a person.

“God is to science a cause, to philosophy an idea, to religion a person, even the loving heavenly Father.” (30.1) 1:6.2

10. Proposition. The personality concept of God favors fellowship which cannot exist between non-personal things.

“When Jesus talked about ‘the living God,’ he referred to a personal Deity—the Father in heaven. The concept of the personality of Deity facilitates fellowship; it favors intelligent worship; it promotes refreshing trustfulness. Interactions can be had be- tween nonpersonal things, but not fellowship.”(31.1) 1:7.1

11. Proposition. Truth and beauty may exist without personality, but goodness and love are associated only with persons.

“The concept of truth might possibly be entertained apart from personality, the concept of beauty may exist without personality, but the concept of divine goodness is understandable only in relation to personality. Only a person can love and be loved.” (31.3) 1:7.3

12. Proposition. God’s conduct is personal—conscious and volitional. He is not a slave to his own perfection and infinity.

“And 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.” (138.1) 12:7.6

13. Proposition. God is a perfect person who can know and be known—who can love and be loved.

“Notwithstanding 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.” (28.5) 1:5.8

14. Proposition. By trinitization the Father divests himself of unqualified personality, thus becoming the loving father of all his universe children.

“By 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 apersonal 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.” (109.5) 10:2.1

15. Proposition. Five arguments to prove the personality of God. Presented by Nathaniel to Rodan. See (1784.2) 161:1.5


“He who planted the ear, does he not hear? He who formed the eye, does he not see?” Ps 94:9

“Abraham believed God, and it was reckoned to him as righteousness; and he was called the friend of God.” Jas 2:23


1. Proposition. Of all the things God might be, he is more—a loving Father.

“The 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.” (23.5) 1:2.2

2. Proposition. God is neither manlike nor machinelike.

“God is neither manlike nor machinelike. The First Father is universal spirit, eternal truth, infinite reality, and father personality.” (23.4) 1:2.1

3. Proposition. The nature of God is best understood by the life and teachings of Jesus.

“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.” (33.1) 2:0.1

A. The Infinity of God

1. Proposition. Notwithstanding God’s eternity and infinity, he is absolute in volition.

“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.” (58.9) 4:4.4

2. Proposition. There is no limit to the number of spirit monitors which God can bestow.

“The 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.” (50.2) 3:4.4

3. Proposition. The unstinted bestowal of himself upon his universes does not diminish his potential of power, wisdom, and love.

“The 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.” (49.5) 3:4.1

4. Proposition. Regardless of how much you comprehend God the Father, you will always be staggered by the concept of the Father-I AM.

“No 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 I”(1169.4) 106:7.5

5. Proposition. Inability to attain the infinity of God should not prevent our enjoying him on finite levels.

“Such inability to attain God in a final sense should in no manner discourage universe creatures; indeed, you can and do attain Deity levels of the Sevenfold, the Supreme, and the Ultimate, which mean to you what the infinite realization of God the Father means to the Eternal Son and to the Conjoint Actor in their absolute status of eternity existence. Far from harassing the creature, the infinity of God should be the supreme assurance that throughout all endless futurity an ascending personality will have before him the possibilities of personality development and Deity association which even eternity will neither exhaust nor terminate.” (1169.5) 106:7.6


“Who does great things and unsearchable, marvelous things without number.” Job 5:9

“Behold, God is great, and we know him not; the number of his years is unsearchable.” Job 36:26

“Declaring the end from the beginning and from ancient times things not yet done, saying, my counsel shall stand, and I will accomplish all my purpose.” Isa 46:10

B. The Justice of God—Righteousness

1. Proposition. Willful sin and iniquity are automatically suicidal.

“Undiluted evil, complete error, willful sin, and unmitigated iniquity are inherently and automatically suicidal.” (37.3) 2:3.5

2. Proposition. The final result of wholehearted sin is annihilation.

“The final result of wholehearted sin is annihilation. In the last analysis, such sin-identified individuals have destroyed themselves by becoming wholly unreal through their embrace of iniquity.”(36.7) 2:3.2


“The Lord is just in all his ways, and kind in all his doings.” Ps 145:17

“The Lord works vindication and justice for all who are oppressed.” Ps 103:6

“God is a righteous judge.” Ps 7:9

“Take heed what you do, for there is no perversion of justice with the Lord our God, or partiality, or taking of bribes.” II Chron 19:7

C. The Mercy of God

1. Proposition. The creature’s need is sufficient to insure the full flow of the Father’s mercy.

“The creature’s need is wholly sufficient to insure the full flow of the Father’s tender mercies and his saving grace. Since God knows all about his children, it is easy for him to forgive. The better man understands his neighbor, the easier it will be to forgive him, even to love him.” (38.2) 2:4.2

2. Proposition. Mercy is a wise and understanding application of justice—not a contravention.

“Mercy is not a contravention of justice but rather an understanding interpretation of the demands of supreme justice as it is fairly applied to the subordinate spiritual beings and to the material creatures of the evolving universes. Mercy is the justice of the Paradise Trinity wisely and lovingly visited upon the manifold intelligences of the creations of time and space as it is formulated by divine wisdom and determined by the all-knowing mind and the sovereign free will of the Universal Father and all his associated Creators.” (38.5) 2:4.5


“Blessed be the Lord God and Father of our Lord Jesus Christ, the father of mercies and God of all comfort.” II Cor 1:3

D. The Love of God

1. Proposition. God is love.

“‘God is love’s 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.’” (38.6) 2:5.1

2. Proposition. The Father’s love follows us throughout the endless circle of the eternal ages.

“The Father’s love follows us now and throughout the endless circle of the eternal ages. As you ponder the loving nature of God, there is only one reasonable and natural personality reaction thereto: You will increasingly love your Maker.” (40.1) 2:5.9

3. Proposition. The love of God is intelligent, wise, and farseeing. God is love, but love is not God.

“But 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.” (40.2) 2:5.10

4. Proposition. Love is the dominant characteristic of all God’s personal dealings with his children.

“When man loses sight of the love of a personal God, the kingdom of God becomes merely the kingdom of good. Notwithstanding the infinite unity of the divine nature, love is the dominant characteristic of all God’s personal dealings with his creatures.”(40.4) 2:5.12

5. Proposition. Love identifies the volitional will of God.

“Love identifies the volitional will of God. The goodness of God rests at the bottom of the divine free-willness—the universal tendency to love, show mercy, manifest patience, and minister forgiveness.” (42.1) 2:6.9

6. Proposition. It is wrong to think that God only loves us because of the sacrifices of his Sons.

“It 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.” (39.1) 2:5.2

7. Proposition. The face which God turns toward all persons is the face of a loving Father.

“And the face which the Infinite turns toward all universe personalities is the face of a Father, the Universal Father of love.” (1153.5) 105:1.8


“He who does not love does not know God; for God is love.” I John 4:8

“See what love the Father has given us, that we should be called the children of God.” I John 3:1

“But the steadfast love of the Lord is from everlasting to everlasting upon those who fear him, and his righteousness to children’s children.”Ps 103:17

“For the Father himself loves you.” John 16:27

E. The Goodness of God—Holiness

1. Proposition. God is final goodness plus a free will of creative infinity.

“God 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.” (58.8) 4:4.3

2. Proposition. In bestowing himself upon the universes. God reserves only that which is required to insure the bestowal.

“The 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.”(364.2) 32:4.12


“Do you not know that God’s kindness is meant to lead you to repentance?” Rom 2:4

“Our God is a God of salvation.” Ps 68:20

“The Lord is gracious and merciful.” Ps 111:4

“Taste and see that the Lord is good.” Ps 34:8

“But as he who called you is holy, be holy yourselves in all your conduct.” I Peter 1:15


A. God’s Omnipresence—Everywhereness

1. Proposition. Omnipresence is a part of God’s infinite nature.

“The 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. (45.1) 3:1.6

2. Proposition. The Universal Father is everywhere present.

“The 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?’” (44.4) 3:1.1

3. Proposition. The Universal Controller is present in the gravity circuits of the universes.

“The 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.” (45.1) 3:1.7

4. Proposition. The everywhere spirit presence of the Father is coordinated with the spirit presence of the Son.

“The 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.” (46.1) 3:1.9


“Whither shall I go from thy spirit? or whither shall I flee from thy presence?” Ps 139:7

B. God’s Omnipotence—Infinite Power

1. Proposition. God is omnipotent.

“Of 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.” (47.1) 3:2.3

2. Proposition. God upholds the worlds in space.

“He upholds the worlds in space and swings the universes around the endless circle of the eternal circuit.” (46.6) 3:2.2

3. Proposition. The omnipotent Father dominates the absolute levels of material, mindal, and spiritual energies.

“The 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.” (47.3) 3:2.5

4. Proposition. The divine omnipotence is only limited by:

  1. The Love of God
  2. The Will of God
  3. The Law of God

    “The 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:

    “1. By the nature of God, especially by his infinite love, by truth, beauty, and goodness.

    “2. By the will of God, by his mercy ministry and fatherly relationship with the personalities of the universe.

    “3. By the law of God, by the righteousness and justice of the eternal Paradise Trinity.” (48.3) 3:2.11

5. Proposition. God’s power and presence are only limited by the will of God.

“God 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.” (48.6) 3:2.15

6. Proposition. The universal lines of gravity converge in the Paradise presence of God.

“The 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.” (119.1) 11:1.4


“But with God all things are possible.” Matt 19:26

“And he does according to his will in the host of heaven and among the inhabitants of the earth.” Dan 4:35

“I know that thou canst do all things, and that no purpose of thine can be thwarted.” Job 42:2

C. God’s Omniscience—Universal Knowledge

1. Proposition. God knows all things.

“‘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.’” (48.8) 3:3.1

2. Proposition. God sees the end from the beginning—his plan embraces all creation.

“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.”(34.3) 2:1.4

3. Proposition. God is free from conflicting attitudes—antagonisms. His free will is the satisfaction of the eternal nature.

“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.” (38.3) 2:4.3

4. Proposition. Only God knows the number of stars. And he knows our ups and downs.

“The 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.’” (49.1) 3:3.2

5. Proposition. God’s foreknowledge does not in any way abrogate the freedom of his children.

“We 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.”(49.3) 3:3.4

6. Proposition. Omniscience does not imply the knowing of the unknowable.

“Omnipotence 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.” (49.4) 3:3.5


“For God is greater than our hearts, and he knows everything.” I John 3:20

“And before him no creature is hidden, but all are open and laid bare to the eyes of him with whom we have to do.” Heb 4:13

“The wondrous works of him who is perfect in knowledge.” Job 37:16

“The Lord looks down from heaven, he sees all the sons of men.” Ps 33:13

“He determines the number of the stars, he gives to all of them their names.” Ps 147:4

“The eyes of the Lord are in every place.” Prov 15:3

“For your Father knows that you need before you ask him.” Matt 6:8

D. The Primacy of God

1. Proposition. God is the universal unity of unqualified reality.

“The 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.” (645.6) 56:9.11

2. Proposition. The Father’s wisdom and power are adequate for all universe exigencies.

“The 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.” (47.4) 3:2.6

3. Proposition. God is still primal. His hand is ever on the mighty lever of universe circumstances.

“With 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.” (52.4) 3:6.1

4. Proposition. God’s upholding reach extends around the circle of eternity.

“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.” (55.4) 4:1.6

5. Proposition. In time and space God is revealed as pure energy and pure spirit.

“As 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.” (639.1) 56:3.1

6. Proposition. Only on absolute levels of infinity is there oneness of mind, matter, and spirit.

“Only the levels of infinity are absolute, and only on such levels is there finality of oneness between matter, mind, and spirit.” (25.5) 1:3.5


"The earth is the Lord's and the fullness thereof." Ps 24:1

"He is before all things, and in him all things hold together." Col 1:17


A. God and Nature

1. Proposition. Only in a limited sense is nature the habit of God - nature is modified by finite evolution.

"Nature is in a limited sense the physical habit of God. The conduct, or action, of God is qualified and provisionally modified by the experimental plans and the evolutionary patterns of a local universe, a constellation, a system, or a planet." (56.5) 4:2.1

2. Proposition. Nature is a combination of Paradise perfection and evolutionary imperfection.

"Nature is a time-space resultant of two cosmic factors: first, the immutability, perfection, and rectitude of Paradise Deity, and second, the experimental plans, executive blunders, insurrectionary errors, incompleteness of development, and imperfection of wisdom of the extra-Paradise creatures, from the highest to the lowest. Nature therefore carries a uniform, unchanging, majestic, and marvelous thread of perfection from the circle of eternity; but in each universe, on each planet, and in each individual life, this nature is modified, qualified, and perchance marred by the acts, the mistakes, and the disloyalties of the creatures of the evolutionary systems and universes; and therefore must nature ever be of a changing mood, whimsical withal, though stable underneath, and varied in accordance with the operating procedures of a local universe." (56.7) 4:2.3

3. Proposition. Nature is marred by misthinking and scarred by rebellion. Nature is not God.

"And nature is marred, her beautiful face is scarred, her features are seared, by the rebellion, the misconduct, the misthinking of the myriads of creatures who are a part of nature, but who have contributed to her disfigurement in time. No, nature is not God. Nature is not an object of worship." (57.5) 4:2.8


"Forever, O Lord, thy word is firmly fixed in the heavens." Ps 119:89

"When thou sendest forth thy spirit, they are created, and thou renewest the face of the ground." Ps 104:30

"He reflects the glory of God and bears the very stamp of his nature, upholding the unierse by his word of power." Heb 1:3

B. God’s Faithfulness—Changelessness

1. Proposition. God is stationary, self-contained, and changeless.

“God 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.” (58.6) 4:4.1

2. Proposition. The laws of an unchanging God stabilize the everywhere changing universe.

“God is the one and only self-caused fact in the universe. He is the secret of the order, plan, and purpose of the whole creation of things and beings. The everywhere-changing universe is regulated and stabilized by absolutely unchanging laws, the habits of an unchanging God. The fact of God, the divine law, is changeless; the truth of God, his relation to the universe, is a relative revelation which is ever adaptable to the constantly evolving universe.” (1126.2) 102:7.2

3. Proposition. God and the universe are not identical—one is cause, the other effect.

“The universe and God are not identical; one is cause, the other effect. The cause is absolute, infinite, eternal, and changeless; the effect, time-space and transcendental but ever changing, always growing.” (1126.1) 102:7.1

4. Proposition. God’s perfection is complete, his counsel inimitable, his acts infallible.

“There 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.” (35.6) 2:2.2


“For I the Lord do not change.” Mal 3:6

“Every good endowment and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change.” Jas 1:17

“Therefore let those who suffer according to God’s will do right and entrust their souls to a faithful Creator.” I Peter 4:19

“A God of faithfulness.” Deut 32:4

“For the word of the Lord is upright; and all his work is done in faithfulness.” Ps 33:4

“He is faithful and just, and will forgive our sins.” John 1:9

“God is faithful.” I Cor 1:9

“If we confess our sins, he is faithful and just, and will forgive our sins.” I John 1:9

“Great is thy faithfulness.” Lam 3:21

“All his work is done in faithfulness.” Ps 33:4

“Thy faithfulness endures to all generations.” Ps 119:90

C. Delegation of Power

1. Proposition. In divesting himself of absoluteness, God retained absolute volition and fatherhood.

“We 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.” (111.4) 10:3.6

2. Proposition. All of God’s delegations of power and authority are self-imposed.

“All 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.” (112.1) 10:3.17

3. Proposition. The Father rules through his sons—and on down through the subordinates of these sons.

“The 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.’” (51.1) 3:5.2

4. Proposition. God is a silent partner in Deity only in that he never does that which others can do.

“Do 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.” (362.5) 32:4.1

D. God’s Eternal Purpose

1. Proposition. God is executing an eternal purpose throughout the universe of universes.

“The Universal Father has an eternal purpose pertaining to the material, intellectual, and spiritual phenomena of the universe of universes, which he is executing throughout all time.” (54.1) 4:0.1

(See Eph 3:11)

E. Erroneous Ideas of God

1. Proposition. Being created in the “image of God” refers to the indwelling Mystery Monitors.

“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.” (25.1) 1:3.1

2. Proposition. God is not jealous of his creatures—he might be jealous for them.

“All 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.” (57.6) 4:3.1

3. Proposition. God makes no mistakes and harbors no regrets. He does grieve over the spiritual poverty of his children.

“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.” (58.3) 4:3.5

4. Proposition. God repents of nothing—his wisdom and insight are unqualifiedly perfect.

“God 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.” 
(58.2) 4:3.4

5. Proposition. God is incapable of wrath and anger—such reactions are foreign to his gracious nature.

“The 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.” (57.7) 4:3.2


A. The Approach to God

1. Proposition. God is not in hiding—he craves to reveal himself. It is our finitude that separates us from the Father.

“Our 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.” (62.4) 5:1.2

2. Proposition. God is approachable—the Father is attainable. Divine love opens the way for our Paradise ascent.

“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.” (63.6) 5:1.8

B. The Presence of God

1. Proposition. The magnitude and grandeur of God should not overawe us—the Father dwells with us.

“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.” (139.1) 12:7.12

2. Proposition. The positive proof of God is found in the personal religious experience of God-knowing mortals.

“Those 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 Godconsciousness 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.” (24.6) 1:2.8

3. Proposition. Wrongdoing does not alienate God, but our choice can influence the Divine Presence.

“The 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.” (46.4) 3:1.12

4. Proposition. Though God functions through myriads of divine associates—even though he abides on Paradise, the divine presence also dwells in the minds of men.

“Even 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.” (139.2) 12:7.13


“The Eternal God is your dwelling place, and underneath are the everlasting arms.” Deut 33:27

C. God in Religion

1. Proposition. God’s reality is demonstrated by the Mystery Monitor whose presence is disclosed by:

  1. Intellectual capacity for knowing God.
  2. Spiritual urge to find God.
  3. Craving to be like God.

    “The actuality of the existence of God is demonstrated in human experience by the indwelling of the divine presence, the spirit Monitor sent from Paradise to live in the mortal mind of man and there to assist in evolving the. immortal soul of eternal survival. The presence of this divine Adjuster in the human mind is disclosed by three experiential phenomena:

    “1. The intellectual capacity for knowing God—God-consciousness.

    “2. The spiritual urge to find God—God-seeking.

    “3. The personality craving to be like God—the wholehearted desire to do the Father’s will.” (24.1) 1:2.3

2. Proposition. Neither science nor logic can prove God’s existence; only human experience can validate his reality.

“The 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.” (24.5) 1:2.7

3. Proposition. God is cognizant of the progressive struggles of every being in the evolutionary 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.’” (29.6) 1:5.16

4. Proposition. What unintended homage the mechanist pays God when he conceives universe laws to be self-acting and self-explanatory.

“The 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!” (53.2) 3:6.4

5. Proposition. While it is a blunder to humanize God, that is not so stupid as to mechanize him.

“It 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.” (53.3) 3:6.5

6. Proposition. Does God suffer? Some think he does, but we do not understand how; perhaps through the Thought Adjuster.

“Does 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.” (53.4) 3:6.6

7. Proposition. In addition to infinity of attributes, God:

Exercises sovereign will.

Is self-conscious of divinity.

Pursues an eternal purpose.

Manifests a Father’s love.

“The 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.” (53.5) 3:6.7

8. Proposition. The Urantia benediction.

“God 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.” (53.6) 3:6.8

D. The God of Personality

1. Proposition. God is the bestower, conservator, and destiny of personality.

“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.” (70.2) 5:6.1

2. Proposition. God bestows personality, endowing it with creative consciousness and free will.

“The 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.” (70.5) 5:6.4

3. Proposition. Personality is an unsolved mystery.

“Personality 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.” (70.3) 5:6.2

4. Proposition. The personality circuit of all creation centers in the person of the Universal Father.

“The 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.” (71.5) 5:6.10

5. Proposition. God bestows himself upon his spirit children and makes personal contact with mortals by means of his prepersonal fragments.

“God 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.” (62.2) 5:0.2

6. Proposition. When all is said and done—God is our Father.

“And 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.” (72.1) 5:6.13


  1. Introduction
  2. Identity of the Son
  3. Nature of the Eternal Son
  4. Minister of the Father’s Love
  5. Attributes of the Eternal Son
  6. Limitations of the Eternal Son
  7. Personality of the Eternal Son
  8. Spirit Gravity
  9. The Son’s Relation to the Individual
  10. The Divine Perfection Plan
  11. The Spirit of Bestowal
  12. The Supreme Revelation of the Father



1. Proposition. The Eternal Son experiences sonship with the Father and co-paternity to the Infinite Spirit.

“The Eternal Son alone experiences the fullness of divine personality relationship, consciousness of both sonship with the Father and paternity to the Spirit and of divine equality with both Father-ancestor and Spirit-associate.” (110.5) 10:2.7

2. Proposition. The Son gives origin to a vast spirit host—not personalities.

“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.” (77.6) 6:5.3

3. Proposition. The Son is the upholder of spirit realities—the counterpart of Paradise.

“As the upholder of spirit realities, the Second Source and Center is the eternal counterpoise of the Isle of Paradise, which so magnificently upholds all things material.” (81.3) 7:0.3


1. Proposition. The Eternal Son is the perfect and final expression of the Father’s first absolute personal concept.

“The Eternal Son is the perfect and final expression of the ‘first’ personal and absolute concept of the Universal Father. Accordingly, whenever and however the Father personally and absolutely expresses himself, he does so through his Eternal Son, who ever has been, now is, and ever will be, the living and divine Word.” (73.1) 6:0.1

2. Proposition. The Eternal Son is the second person of Deity, the associate creator, and the Second Source and Center.

“The Eternal Son is the original and only-begotten Son of God. He is God the Son, the Second Person of Deity and the associate creator of all things. As the Father is the First Great Source and Center, so the Eternal Son is the Second Great Source and Center.” (73.5) 6:1.1

3. Proposition. The Eternal and Original Son has been confused with your Creator Son—Michael of Nebadon.

“On your world, but not in your system of inhabited spheres, this Original Son has been confused with a co-ordinate Creator Son, Michael of Nebadon, who bestowed himself upon the mortal races of Urantia.” (74.4) 6:1.5


1. Proposition. The Eternal Son is the Eternal Word. He is God the Father personally manifest to the universes.

“The 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.’” (74.7) 6:2.2

2. Proposition. The Son is the personal and spiritual nature of God the Father revealed to the universes.

“The Son is the spiritual and personal nature of God made manifest to the universes—the sum and substance of the First Source and Center, divested of all that which is nonpersonal, extradivine, nonspiritual, and pure potential.” (79.3) 6:7.3

3. Proposition. The spirit and mind of the Eternal Son are beyond the comprehension of mortal man.

“The Eternal Son is spirit and has mind, but not a mind or a spirit which mortal mind can comprehend. Mortal man perceives mind on the finite, cosmic, material, and personal levels.” 
(78.4) 6:6.1

4. Proposition. The Eternal Son dominates all actual spirit values.

“Viewed from the personality standpoint and by persons, the Eternal Son and the Deity Absolute appear to be related in the following way: The Eternal Son dominates the realm of actual spiritual values, whereas the Deity Absolute seems to pervade the vast domain of potential spirit values.” (83.2) 7:1.10


1. Proposition. The Eternal Son is the mercy minister; all his mandates are keyed in tones of mercy.

“The Eternal Son is the great mercy minister to all creation. Mercy is the essence of the Son’s spiritual character. The mandates of the Eternal Son, as they go forth over the spirit circuits of the Second Source and Center, are keyed in tones of mercy.” (75.7) 6:3.2

2. Proposition. With mercy, the Son overshadows the justice of the Trinity. As God is love, the Son is mercy.

“The Son shares the justice and righteousness of the Trinity but overshadows these divinity traits by the infinite personalization of the Father’s love and mercy; the Son is the revelation of divine love to the universes. As God is love, so the Son is mercy.” (75.6) 6:3.1


1. Proposition. The Eternal Son is the fullness of God’s absoluteness in spirit and personality.

“The Eternal Son possesses all the Father’s character of divinity and attributes of spirituality. The Son is the fullness of God’s absoluteness in personality and spirit, and these qualities the Son reveals in his personal management of the spiritual government of the universe of universes.” (75.2) 6:2.5

2. Proposition. The Father and Son are alike in divine goodness. The Son looks upon all creatures both as father and as brother.

“In divine goodness I discern no difference between the Father and the Son. The Father loves his universe children as a father; the Eternal Son looks upon all creatures both as father and as brother.” (75.5) 6:2.8

3. Proposition. The omnipresent spirit of the Son is with you—but not a part of you.

“Spiritually the Eternal Son is omnipresent. The spirit of the Eternal Son is most certainly with you and around you, but not within you and a part of you like the Mystery Monitor.” 
(76.6) 6:4.6

4. Proposition. The Son is universally and spiritually self-conscious. Like the Father, he knows all things.

“The Original Son is universally and spiritually self-conscious. In wisdom the Son is the full equal of the Father. In the realms of knowledge, omniscience, we cannot distinguish between the First and Second Sources; like the Father, the Son knows all; he is never surprised by any universe event; he comprehends the end from the beginning.” (76.7) 6:4.7

5. Proposition. The Son does not function in the physical domains. He functions on mind levels through the Conjoint Actor.

“The Eternal Son does not personally function in the physical domains, nor does he function, except through the Conjoint Actor, in the levels of mind ministry to creature beings. But these qualifications do not in any manner otherwise limit the Eternal Son in the full and free exercise of all the divine attributes of spiritual omniscience, omnipresence, and omnipotence.”
(77.4) 6:5.1


1. Proposition. The Eternal Son is omnipotent only in the spiritual realm.

“The Son is omnipotent only in the spiritual realm. In the eternal economy of universe administration, wasteful and needless repetition of function is never encountered; the Deities are not given to useless duplication of universe ministry.” (76.2) 6:4.2

2. Proposition. The Eternal Son is an infinite and exclusively personal being who cannot fragmentize his nature.

“The Eternal Son, as an infinite and exclusively personal being, cannot fragmentize his nature, cannot distribute and bestow individualized portions of his selfhood upon other entities or persons as do the Universal Father and the Infinite Spirit.” (78.1) 6:5.5

3. Proposition. The Eternal Son transmits creatorship powers only to the first and direct personalization.

“The Eternal Son transmits creatorship powers only to the first or direct personalization. Therefore, when the Father and the Son unite to personalize a Creator Son, they achieve their purpose; but the Creator Son thus brought into existence is never able to transmit or delegate the prerogatives of creatorship to the various orders of Sons which he may subsequently create, notwithstanding that, in the highest local universe Sons, there does appear a very limited reflection of the creative attributes of a Creator Son.” (77.7) 6:5.4

4. Proposition. The Son maintains a superpersonal representation in the super-universes. They are finite—neither absonite nor absolute.

“In the superuniverses the Son is not personally present or resident; in these creations he maintains only a superpersonal representation. These spirit manifestations of the Son are not personal; they are not in the personality circuit of the Universal Father. We know of no better term to use than to designate them superpersonalities; and they are finite beings; they are neither absonite nor absolute.” (83.6) 7:2.3


1. Proposition. The Eternal Son is absolute personality—that personality from which the Father escaped by trinitization.

“The 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.” (79.1) 6:7.1

2. Proposition. Concerning nature and attributes, the Son is the equal, complement, and counterpart of the Father.

“Concerning identity, nature, and other attributes of personality, the Eternal Son is the full equal, the perfect complement, and the eternal counterpart of the Universal Father. In the same sense that God is the Universal Father, the Son is the Universal Mother. And all of us, high and low, constitute their universal family.” (79.4) 6:8.1


1. Proposition. Spirit gravity is just as real as physical gravity.

“The bestowal of spirit and the spiritualization of personalities, the domain of spiritual gravity, is the realm of the Eternal Son. And this spirit gravity of the Son, ever drawing all spiritual realities to himself, is just as real and absolute as is the all-powerful material grasp of the Isle of Paradise.” (139.7) 12:8.4

2. Proposition. The Son motivates the spirit level of cosmic reality—all actualized spiritual values.

“The Eternal Son motivates the spirit level of cosmic reality; the spiritual power of the Son is absolute in relation to all universe actualities. He exercises perfect control over the interassociation of all undifferentiated spirit energy and over all actualized spirit reality through his absolute grasp of spirit gravity.” (76.1) 6:4.1

3. Proposition. The spirit gravity circuit centers in the Eternal Son. All true spirit values are held in his grasp.

“The pure and universal spirit gravity of all creation, this exclusively spiritual circuit, leads directly back to the person of the Second Source and Center on Paradise. He presides over the control and operation of that ever-present and unerring spiritual grasp of all true spirit values. Thus does the Eternal Son exercise absolute spiritual sovereignty.” (81.6) 7:1.1

4. Proposition. Spirit gravity acts independently of time and space.

“This gravity control of spiritual things operates independently of time and space; therefore is spirit energy undiminished in transmission. Spirit gravity never suffers time delays, nor does it undergo space diminution. It does not decrease in accordance with the square of the distance of its transmission; the circuits of pure spirit power are not retarded by the mass of the material creation. And this transcendence of time and space by pure spirit energies is inherent in the absoluteness of the Son; it is not due to the interposition of the antigravity forces of the Third Source and Center.” (82.1) 7:1.2

5. Proposition. Every new spirit reality, necessitates the instantaneous readjustment of universal spirit gravity.

“Every time a spiritual reality actualizes in the universes, this change necessitates the immediate and instantaneous readjustment of spirit gravity.” (82.3) 7:1.4

6. Proposition. This same spirit drawing power is inherent in many Paradise sons.

“The Son’s spiritual drawing power is inherent to a lesser degree in many Paradise orders of sonship. For there do exist within the absolute spirit-gravity circuit those local systems of spiritual attraction that function in the lesser units of creation.” (82.4) 7:1.5

7. Proposition. Spirit gravity also operates as between individuals and groups—“kindred spirits.”

“Spirit-gravity pull and response thereto operate not only on the universe as a whole but also even between individuals and groups of individuals. There is a spiritual cohesiveness among the spiritual and spiritized personalities of any world, race, nation, or believing group of individuals. There is a direct attractiveness of a spirit nature between spiritually minded persons of like tastes and longings. The term kindred spirits is not wholly a figure of speech.”(82.5) 7:1.6

8. Proposition. We measure spirit gravity just as you attempt to compute physical gravity.

“In accordance with well-known laws, we can and do measure spiritual gravity just as man attempts to compute the workings of finite physical gravity.”(82.7) 7:1.8

9. Proposition: In dealing with spirit gravity we often encounter the unpredictable reactions of the Deity Absolute.

“But alongside this very dependable and predictable function of the spiritual presence of the Eternal Son, there are encountered phenomena which are not so predictable in their reactions. Such phenomena probably indicate the co-ordinate action of the Deity Absolute in the realms of emerging spiritual potentials.” (83.1) 7:1.9

10. Proposition. While the Son does not indwell man, he ever fosters our spiritual security.

“At no stage of the entire mortal ascension does the spirit of the Eternal Son indwell the mind or soul of the pilgrim of time, but his beneficence is ever near and always concerned with the welfare and spiritual security of the advancing children of time.” (84.1) 7:3.1

11. Proposition. The spirit gravity circuit transmits our prayers to Deity.

“The spirit-gravity circuit is the basic channel for transmitting the genuine prayers of the believing human heart from the level of human consciousness to the actual consciousness of Deity.” (84.3) 7:3.3

12. Proposition. The discriminative operation of spirit gravity may be compared to the differential neural circuits of the human body.

“The discriminative operation of the spirit-gravity circuit might possibly be compared to the functions of the neural circuits in the material human body: Sensations travel inward over the neural paths; some are detained and responded to by the lower automatic spinal centers; others pass on to the less automatic but habit-trained centers of the lower brain, while the most important and vital incoming messages flash by these subordinate centers and are immediately registered in the highest levels of human consciousness.” (84.4) 7:3.4

13. Proposition. Spirit realities respond to spirit gravity in accordance with their spiritual qualities—values. Spirit gravity deals only with quality.

“Spirit realities respond to the drawing power of the center of spiritual gravity in accordance with their qualitative value, their actual degree of spirit nature. Spirit substance (quality) is just as responsive to spirit gravity as the organized energy of physical matter (quantity) is responsive to physical gravity.” (82.2) 7:1.3

14. Proposition. Spirit gravity is absolute. Rebellion may nullify local circuits—but not spirit gravity.

“Like the material gravity of Paradise, the spiritual gravity of the Eternal Son is absolute. Sin and rebellion may interfere with the operation of local universe circuits, but nothing can suspend the spirit gravity of the Eternal Son.” (82.6) 7:1.7

15. Proposition. The secret of the Paradise ascension is this spiritual gravity pull of the Eternal Son.

“The spiritual-gravity pull of the Eternal Son constitutes the inherent secret of the Paradise ascension of surviving human souls. All genuine spirit values and all bona fide spiritualized individuals are held within the unfailing grasp of the spiritual gravity of the Eternal Son.” (84.2) 7:3.2


1. Proposition. The Eternal Son is incapable of fragmentation. He ministers as a person and as a spiritual influence.

“The purely personal nature of the Eternal Son is incapable of fragmentation. The Eternal Son ministers as a spiritual influence or as a person, never otherwise.” (86.4) 7:5.3

2. Proposition. While the Eternal Son cannot contact man as does the Father, his sons can bestow themselves upon the mortal races.

“The Eternal Son cannot contact directly with human beings as does the Father through the gift of the prepersonal Thought Adjusters, but the Eternal Son does draw near to created personalities by a series of downstepping gradations of divine sonship until he is enabled to stand in man’s presence and, at times, as man himself.” (86.3) 7:5.2


1. Proposition. The Eternal Son is the divine trustee of the Father’s plan of creature ascension to Paradise.

“The 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.” (86.1) 7:4.7


1. Proposition. The sons of the Eternal Son can incarnate in the likeness of mortal flesh.

“To share the experience of created personalities, the Paradise Sons of God must assume the very natures of such creatures and incarnate their divine personalities as the actual creatures themselves. Incarnation, the secret of Sonarington, is the technique of the Son’s escape from the otherwise all-encompassing fetters of personality absolutism.” (86.5) 7:5.4

2. Proposition. Long ago the Eternal Son bestowed himself upon each of the circuits of Havona.

“Long, long ago the Eternal Son bestowed himself upon each of the circuits of the central creation for the enlightenment and advancement of all the inhabitants and pilgrims of Havona, including the ascending pilgrims of time. On none of these seven bestowals did he function as either an ascender or a Havoner. He existed as himself.” (86.6) 7:5.5

3. Proposition. The original Michael bestowed himself on Havona—sharing the experience of ascending pilgrims.

“Whatever our difficulty in comprehending the bestowals of the Second Person of Deity, we do comprehend the Havona bestowal of a Son of the Eternal Son, who literally passed through the circuits of the central universe and actually shared those experiences which constitute an ascender’s preparation for Deity attainment. This was the original Michael, the first-born Creator Son, and he passed through the life experiences of the ascending pilgrims from circuit to circuit, personally journeying a stage of each circle with them in the days of Grandfanda, the first of all mortals to attain Havona.”(87.2) 7:5.8

4. Proposition. The best comprehension of the Eternal Son is gained by meditating on the earth life of Jesus.

“More of the character and merciful nature of the Eternal Son of mercy you should comprehend as you meditate on the revelation of these divine attributes which was made in loving service by your own Creator Son, onetime Son of Man on earth, now the exalted sovereign of your local universe—the Son of Man and the Son of God.” (89.5) 7:7.6


1. Proposition. The Eternal Son is a complete and final revelation of the Father—he is one with the Father.

“The 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.”(88.7) 7:7.1

2. Proposition. The Eternal Son and his Sons are making a universal revelation of the Father to men and angels.

“The primal Son and his Sons are engaged in making a universal revelation of the spiritual and personal nature of the Father to all creation. In the central universe, the superuniverses, the local universes, or on the inhabited planets, it is a Paradise Son who reveals the Universal Father to men and angels. The Eternal Son and his Sons reveal the avenue of creature approach to the Universal Father.” (89.2) 7:7.3

3. Proposition. The Eternal Son is the spiritual personalization of the Father’s concept of divine reality, unqualified spirit, and absolute personality.

“The 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.” (73.3) 6:0.3

4. Proposition. The Son is the executive of the spiritual aspects of the Father’s eternal purpose now unfolding in the evolving universes.

“The Original Son is ever concerned with the execution of the spiritual aspects of the Father’s eternal purpose as it progressively unfolds in the phenomena of the evolving universes with their manifold groups of living beings. We do not fully comprehend this eternal plan, but the Paradise Son undoubtedly does.” (81.1) 7:0.1


  1. Introduction
  2. The God of Action
  3. Nature of the Infinite Spirit
  4. Relation to the Father and Son
  5. The Spirit of Divine Ministry
  6. Personality of the Infinite Spirit
  7. Attributes of the Infinite Spirit
  8. The Universal Manipulator
  9. The Ministry of Mind
  10. Universal Reflectivity
  11. Personalities of the Infinite Spirit



1. Proposition. The conjoint conception of an identical and infinite action by the Father-Son union gave eternity origin to the Infinite Spirit.

“In the dawn of eternity both the Father and the Son become infinitely cognizant of .their mutual interdependence, their eternal and absolute oneness; and therefore do they enter into an infinite and everlasting covenant of divine partnership. This never-ending compact is made for the execution of their united concepts throughout all of the circle of eternity; and ever since this eternity event the Father and the Son continue in this divine union.

“We are now face to face with the eternity origin of the Infinite Spirit, the Third Person of Deity. The very instant that God the Father and God the Son conjointly conceive an identical and infinite action—the execution of an absolute thought-plan—that very moment, the Infinite Spirit springs full-fledgedly into existence.” (90.2) 8:0.2


1. Proposition. Personalization of the Infinite Spirit sets the stage for the creative panorama of the eternal ages.

“In the eternity of the past, upon the personalization of the Infinite Spirit the divine personality cycle becomes perfect and complete. The God of Action is existent, and the vast stage of space is set for the stupendous drama of creation—the universal adventure—the divine panorama of the eternal ages.” (90.5) 8:1.1

2. Proposition. The God of Action functions and the dead vaults of space are astir.

“The God of Action functions and the dead vaults of space are astir. One billion perfect spheres flash into existence. Prior to this hypothetical eternity moment the space-energies inherent in Paradise are existent ‘and potentially operative, but they have no actuality of being; neither can physical gravity be measured except by the reaction of material realities to its incessant pull.” (91.1) 8:1.4

3. Proposition. He is the manipulator of energy—action, motion, co-ordination, and stabilization.

“The Conjoint. Creator is not energy nor the source of energy nor the destiny of energy; he is the manipulator of energy. The Conjoint Creator is action—motion, change, modification, co-ordination, stabilization, and equilibrium.” (101.5) 9:3.5

4. Proposition. As the divine Sons are the “Word of God,” the children of the Infinite Spirit are the “Act of God.”

“The 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.” (111.1) 10:3.3


1. Proposition. The Conjoint Actor is the execution of the first Father-Son absolute plan for action.

“...the Conjoint Actor is the perfect execution of the ‘first’ completed creative concept or plan for combined action by the Father-Son personality partnership of absolute thought-word union.” (93.3) 8:3.1

2. Proposition. Of all aspects of the Father’s nature, the Conjoint Creator most strikingly reveals his infinity.

“There is mystery indeed in the person of the Infinite Spirit but not so much as in the Father and the Son. Of all aspects of the Father’s nature, the Conjoint Creator most strikingly discloses his infinity. Even if the master universe eventually expands to infinity, the spirit presence, energy control, and mind potential of the Conjoint Actor will be found adequate to meet the demands of such a limitless creation.” (92.6) 8:2.5

3. Proposition. The Spirit is ministry—the personification of the Father’s love and the Son’s mercy.

“God is love, the Son is mercy, the Spirit is ministry—the ministry of divine love and endless mercy to all intelligent creation. The Spirit is the personification of the Father’s love and the Son’s mercy; in him are they eternally united for universal service. The Spirit is love applied to the creature creation, the combined love of the Father and the Son.” (94.4) 8:4.2

4. Proposition. The Conjoint Actor possesses unique prerogatives of synthesis for energies, intellects, and spirits.

“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.” (98.2) 9:0.2

5. Proposition. The perfect, changeless, and absolute Spirit pervades all space.

“The Infinite Spirit pervades all space; he indwells the circle of eternity; and the Spirit, like the Father and the Son, is perfect and changeless—absolute.” (98.5) 9:0.5

6. Proposition. The Third Person of Deity is:

  1. Omnipresent spiritual influence
  2. Universal Manipulator of energy
  3. Conjoint Actor for the Father-Son
  4. Absolute Mind
  5. God of Action

“As the Infinite Spirit, he is an omnipresent spiritual influence. As the Universal Manipulator, he is the ancestor of the power-control creatures and the activator of the cosmic forces of space. As the Conjoint Actor, he is the joint representative and partnership executive of the Father-Son. As the Absolute Mind, he is the source of the endowment of intellect throughout the universes. As the God of Action, he is the apparent ancestor of motion, change, and relationship.” (98.6) 9:1.1


1. Proposition. The Infinite Spirit eternalizes concurrently with the birth of Havona and deitizes by this very act of conjoint creation.

“The Infinite Spirit eternalizes concurrently with the birth of the Havona worlds, this central universe being created by him and with him and in him in obedience to the combined concepts and united wills of the Father and the Son. The Third Person deitizes by this very act of conjoint creation, and he thus forever becomes the Conjoint Creator.” (91.4) 8:1.7

2. Proposition. The Conjoint Creator is from eternity and is without qualification one with the Father and the Son.

“The Conjoint Creator is from eternity and is wholly and without qualification one with the Universal Father and the Eternal Son. The Infinite Spirit reflects in perfection not only the nature of the Paradise Father but also the nature of the Original Son.” (92.2) 8:2.1

3. Proposition. The Infinite Spirit is the effective agent for the execution of the Father-Son plan of perfection attainment for evolutionary creatures.

“The Infinite Spirit is the effective agent of the all-loving Father and the all-merciful Son for the execution of their conjoint project of drawing to themselves all truth-loving souls on all the worlds of time and space. The very instant the Eternal Son accepted his Father’s plan of perfection attainment for the creatures of the universes, the moment the ascension project became a Father-Son plan, that instant the Infinite Spirit became the conjoint administrator of the Father and the Son for the execution of their united and eternal purpose.” (93.7) 8:3.5

4. Proposition. The Conjoint Actor is the correlator of all actual reality; repository of the Father’s thought and the Son’s word.

“The Conjoint Actor is the correlator of all actual reality; he is the Deity repository of the Father’s thought and the Son’s word and in action is eternally regardful of the material absoluteness of the central Isle.” (98.8) 9:1.3

5. Proposition. The Spirit is absolute in the administration of the mind realms.

“The Third Person of Deity is the intellectual center and the universal administrator of the mind realms; herein is he absolute—his sovereignty is unqualified.” (98.10) 9:1.5

6. Proposition. The Spirit compensates for the incompleteness of experiential Deity—the Supreme and the Ultimate.

“The Conjoint Actor seems to be motivated by the Father-Son partnership, but all his actions appear to recognize the Father-Paradise relationship. At times and in certain functions he seems to compensate for the incompleteness of the development of the experiential Deities—God the Supreme and God the Ultimate.” (98.11) 9:1.6

7. Proposition. The Eternal Son is a spiritualized personalization of the Father; the Infinite Spirit is a personalized spiritualization of the Eternal Son and the Universal Father.

“The Infinite Spirit is just as much a complement of the Eternal Son as the Son is a complement of the Universal Father. The Eternal Son is a spiritualized personalization of the Father; the Infinite Spirit is a personalized spiritualization of the Eternal Son and the Universal Father.” 
(100.4) 9:2.2


1. Proposition. The Conjoint Creator is the combined portrayal of the Father’s unending love and the Son’s eternal mercy.

“The Conjoint Creator is truly and forever the great ministering personality, the universal mercy minister. To comprehend the ministry of the Spirit, ponder the truth that he is the combined portrayal of the Father’s unending love and of the Son’s eternal mercy.” (95.2) 8:4.7

2. Proposition. Superbly endowed with patience and love—he overshadows justice with mercy.

“The Infinite Spirit is superbly endowed with those attributes of patience, mercy, and love which are so exquisitely revealed in his spiritual ministry. The Spirit is supremely competent to minister love and to overshadow justice with mercy. God the Spirit possesses all the supernal kindness and merciful affection of the Original and Eternal Son.” (100.2) 9:1.8

3. Proposition. On the anvils of justice the hammers of suffering are wielded by the children of mercy.

“The universe of your origin is being forged out between the anvil of justice and the hammer of suffering; but those who wield the hammer are the children of mercy, the spirit offspring of the Infinite Spirit.” (100.2) 9:1.8

4. Proposition. The Spirit ministers the Son’s mercy and the Father’s love in harmony with the justice of the Paradise Trinity.

“The Infinite Spirit, the Conjoint Creator, is a universal and divine minister. The Spirit unceasingly ministers the Son’s mercy and the Father’s love, even in harmony with the stable, unvarying, and righteous justice, of the Paradise Trinity.” (98.3) 9:0.3

5. Proposition. On Urantia, the omnipresent Infinite Spirit has been confused with the Holy Spirit of the local universe.

“In your sacred writings the term Spirit of God seems to be used interchangeably to designate both the Infinite Spirit on Paradise and the Creative Spirit of your local universe. The Holy Spirit is the spiritual circuit of this Creative. Daughter of the Paradise Infinite Spirit. The Holy Spirit is a circuit indigenous to each local universe and is confined to the spiritual realm of that creation; but the Infinite Spirit is omnipresent.” (95.6) 8:5.3


1. Proposition. The Infinite Spirit is a true and divine personality.

“Do not allow the widespread bestowal and the far-flung distribution of the Third Source and Center to obscure or otherwise detract from the fact of his personality. The Infinite Spirit is a universe presence, an eternal action, a cosmic power, a holy influence, and a universal mind; he is all of these and infinitely more, but he is also a true and divine personality.

“The Infinite Spirit is a complete and perfect personality, the divine equal and co-ordinate of the Universal Father and the Eternal Son.” 
(96.3) 8:6.1

2. Proposition. The Father and the Son bestow the “conjoint personality” of their eternal union upon the Infinite Spirit.

“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.” (109.2) 10:1.4

3. Proposition. Notwithstanding the far-flung universe activities of the Conjoint Creator—he is a person.

“ ‘The love of the Spirit’ is real, as also are his sorrows; therefore ‘Grieve not the Spirit of God.’ Whether we observe the Infinite Spirit as Paradise Deity or as a local universe Creative Spirit, we find that the Conjoint Creator is not only the Third Source and Center but also a divine person. This divine personality also reacts to the universe as a person. The Spirit speaks to you, ‘He who has an ear, let him hear what the Spirit says.’ ‘The Spirit himself makes intercession for you.’ The Spirit exerts a direct and personal influence upon created beings, ‘For as many as are led by the Spirit of God, they are the sons of God.’” (96.6) 8:6.4

4. Proposition. All of the personal and nonpersonal doings of the Infinite Spirit are volitional acts.

“The nonpersonal, impersonal, and otherwise not personal doings of the Third Source and Center are all volitional acts of the Conjoint Actor himself; they are not reflections, derivations, or repercussions of anything or anybody.” (101.7) 9:3.7


1. Proposition. Omnipresence is the outstanding attribute of the Infinite Spirit.

“The outstanding attribute of the Infinite Spirit is omnipresence. Throughout all the universe of universes there is everywhere present this all-pervading spirit, which is so akin to the presence of a universal and divine mind. Both the Second Person and the Third Person of Deity are represented on all worlds by their ever-present Spirits.” (95.4) 8:5.1

2. Proposition. While sharing the attributes of the Father—the Spirit is inclined towards the mercy of the Son.

“Though in every way sharing the perfection, the righteousness, and the love of the Universal Father, the Infinite Spirit inclines towards the mercy attributes of the Eternal Son, thus becoming the mercy minister of the Paradise Deities to the grand universe.” (92.7) 8:2.6

3. Proposition. The Infinite Spirit possesses the unique power of anti-gravity.

“The Infinite Spirit possesses a unique and amazing power — anti-gravity. This power is not functionally (observably) present in either the Father or the Son. This ability to withstand the pull of material gravity, inherent in the Third Source, is revealed in the personal reactions of the Conjoint Actor to certain phases of universe relationships. And this unique attribute is transmissible to certain of the higher personalities of the Infinite Spirit.” (101.2) 9:3.2

4. Proposition. Antigravity acts within a local frame and only with reference to material gravity.

“Antigravity can annul gravity within a local frame; it does so by the exercise of equal force presence. It operates only with reference to material gravity, and it is not the action of mind. The gravity-resistant phenomenon of a gyroscope is a fair illustration of the effect of antigravity but of no value to illustrate the cause of antigravity.” (101.3) 9:3.3


1. Proposition. Nothing foreshadowed that the Infinite Spirit would personalize with prerogatives of energy manipulation.

“A 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.” (98.1) 9:0.1

2. Proposition. The God of Action is the activator of the Paradise pattern of infinity. He injects spontaneity into the physical creation.

“Paradise is the pattern of infinity; the God of Action is the activator of that pattern. Paradise is the material fulcrum of infinity; the agencies of the Third Source and Center are the levers of intelligence which motivate the material level and inject spontaneity into the mechanism of the physical creation.”(101.8) 9:3.8


1. Proposition. Absolute mind is the mind of the Infinite Spirit. Spirit is innately minded.

“The absolute mind is the mind of the Third Person; it is inseparable from the personality of God the Spirit, Mind, in functioning beings, is not separated from energy or spirit, or both. Mind is not inherent in energy; energy is receptive and responsive to mind; mind can be superimposed upon energy, but consciousness is not inherent in the purely material level. Mind does not have to be added to pure spirit, for spirit is innately conscious and identifying. Spirit is always intelligent, minded in some way.” (102.2) 9:4.2

2. Proposition. The Conjoint Actor is absolute only in the domain of mind—his mind is infinite.

“The Conjoint Creator is absolute only in the domain of mind, in the realms of universal intelligence. The mind of the Third Source and Center is infinite; it utterly transcends the active and functioning mind circuits of the universe of universes.” (102.3) 9:4.3

Proposition. The divine mind is better discerned in finite beings as the cosmic mind of the Paradise Master Spirits.

“The 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.” (45.1) 3:1.8

4. Proposition. The Infinite Mind is independent of space and ignores time.

“Infinite mind ignores time, ultimate mind transcends time, cosmic mind is conditioned by time. And so with space: The Infinite Mind is independent of space, but as descent is made from the infinite to the adjutant levels of mind, intellect must increasingly reckon with the fact and limitations of space.”(102.4) 9:4.4

5. Proposition. The Conjoint Actor is the creator of cosmic mind which is the source of the mind of man.

“The Conjoint Creator is the ancestor of the cosmic mind, and the mind of man is an individualized circuit, an impersonal portion, of that cosmic mind as it is bestowed in a local universe by a Creative Daughter of the Third Source and Center.” (103.2) 9:5.4

6. Proposition. Every universe mind is grasped by the absolute mind-circuit of the Infinite Spirit.

“The Third Source and Center, the universal intelligence, is personally conscious of every mind, every intellect, in all creation, and he maintains a personal and perfect contact with all these physical, morontial, and spiritual creatures of mind endowment in the farflung universes. All these activities of mind are grasped in the absolute mind-gravity circuit which focalizes in the Third Source and Center and is a part of the personal consciousness of the Infinite Spirit.” (103.6) 9:6.1

7. Proposition. The unpredictability of the finite mind may be due to the incompleteness of the Supreme Being.

“Certain phases of the unpredictability of finite mind may be due to the incompleteness of the Supreme Being, and there is a vast zone of activities wherein the Conjoint Actor and the Universal Absolute may possibly be tangent. There is much about mind that is unknown, but of this we are sure: The Infinite Spirit is the perfect expression of the mind of the Creator to all creatures; the Supreme Being is the evolving expression of the minds of all creatures to their Creator.” (104.7) 9:6.9

8. Proposition. Every liaison between the material and the spiritual is the act of the Infinite Spirit.

“Whenever and wherever there occurs a liaison between the material and the spiritual, such a mind phenomenon is an act of the Infinite spirit. Mind alone can inter-associate the physical forces and energies of the material level with the spiritual powers and beings of the spirit level.” 
(136.1) 12:6.3

9. Proposition. The dual universe of matter and spirit renders the mind God inevitable. His mind is infinite in potential and universal in bestowal.

“Mind 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.” (638.6) 56:2.2

10. Proposition. The predictability of the mind-gravity circuit is somewhat modified by the function of the Universal Absolute.

“The mind-gravity circuit is dependable; it emanates from the Third Person of Deity on Paradise, but not all the observable function of mind if predictable. Throughout all known creation there parallels this circuit of mind some little-understood presence whose function is not predictable. We believe that this unpredictability is partly attributable to the function of the Universal Absolute. What this function is, we do not know; what actuates it, we can only conjecture; concerning its relation to creatures, we can only speculate.” (104.6) 9:6.8


1. Proposition. The Conjoint Actor can co-ordinate all levels of universe actuality simultaneously at any given point—universal reflectivity.

“The Conjoint Actor is able to co-ordinate all levels of universe actuality in such manner as to make possible the simultaneous recognition of the mental, the material, and the spiritual. This is the phenomenon of universe reflectivity, that unique and inexplicable power to see, hear, sense, and know all things as they transpire throughout a superuniverse, and to focalize, by reflectivity, all this information and knowledge at any desired point.” (105.1) 9:7.1


1. Proposition. There are three grand divisions of the family of the Infinite Spirit.

The functional family of the Third Source and Center...falls into three great groups:

“I. The Supreme Spirits. A group of composite origin that embraces, among others, the following orders:

  1. The Seven Master Spirits of Paradise.
  2. The Reflective Spirits of the Superuniverses.
  3. The Creative Spirits of the Local Universes.

“II. The Power Directors. A group of control creatures and agencies that function throughout all organized space.

“III. The Personalities of the Infinite Spirit. This designation does not necessarily imply that these beings are Third Source personalities though some of them are unique as will creatures. They are usually grouped in three major classifications:

  1. The Higher Personalities of the Infinite Spirit.
  2. The Messenger Hosts of Space.
  3. The Ministering Spirits of Time.” (107.2) 9:8.14

2. Proposition. Every time the Father and Son produce a Creator Son, the Infinite Spirit becomes ancestor to a local universe Creative Spirit.

“The next and continuing creative act of the Infinite Spirit is disclosed, from time to time, in the production of the Creative Spirits. Every time the Universal Father and the Eternal Son become parent to a Creator Son, the Infinite Spirit becomes ancestor to a local universe Creative Spirit who becomes the close associate of that Creator Son in all subsequent universe experience.” (106.2) 9:8.4

3. Proposition. The Third Source and Center bestows non-Father personality in creative association with the Eternal Son.

“The Father bestows personality by his personal free will. Why he does so we can only conjecture; how he does so we do not know. Neither do we know why the Third Source bestows non-Father personality, but this the Infinite Spirit does in his own behalf, in creative conjunction with the Eternal Son and in numerous ways unknown to you. The Infinite Spirit can also act for the Father in the bestowal of First Source personality.” (106.8) 9:8.10


1. Proposition. To compensate for creature limitations and finity of status, the Father established the sevenfold approach to Deity.

“To atone for finity of status and to compensate for creature limitations of concept, the Universal Father has established the evolutionary creature’s sevenfold approach to Deity:

  1. The Paradise Creator Sons.
  2. The Ancients of Days.
  3. The Seven Master Spirits.
  4. The Supreme Being.
  5. God the Spirit.
  6. God the Son.
  7. God the Father.” (11.5) 0:8.1

2. Proposition. God the Sevenfold embraces Deity personalities functioning in time and space and beyond the borders of the central universe.

“God the Sevenfold — Deity personality anywhere actually functioning in time and space. The personal Paradise Deities and their creative associates functioning in and beyond the borders of the central universe and power-personalizing as the Supreme Being on the first creature level of unifying Deity revelation in time and space. This level, the grand universe, is the sphere of the time-space descension of Paradise personalities in reciprocal association with the time-space ascension of evolutionary creatures.” (4.10) 0:2.16

3. Proposition. God the Sevenfold functionally co-ordinates finite evolution.

“As God the Sevenfold functionally co-ordinates finite evolution, so does the Supreme Being eventually synthesize destiny attainment. The Supreme Being is the deity culmination of grand universe evolution—physical evolution around a spirit nucleus and eventual dominance of the spirit nucleus over the encircling and whirling domains of physical evolution. And all of this takes place in accordance with the mandates of personality: Paradise personality in the highest sense, Creator personality in the universe sense, mortal personality in the human sense, Supreme personality in the culminating or experiential totaling sense.” (1164.4) 106:2.1

4. Proposition. God the Sevenfold is deeply concerned with mortal man and culminates in the actualizing Supreme Being.

“Mortal man appears to be necessary to the full function of God the Sevenfold as this divinity grouping culminates in the actualizing Supreme. There are many other orders of universe personalities who are equally necessary to the evolution of the almighty power of the Supreme, but this portrayal is presented for the edification of human beings, hence is largely limited to those factors operating in the evolution of God the Sevenfold which are related to mortal man.” (1273.4) 116:4.12


  1. Introduction
  2. Relation of the Supreme to the Paradise Trinity
  3. Nature of the Supreme
  4. The Supreme Mind
  5. The Almighty and God the Sevenfold
  6. The Almighty and Paradise Deity
  7. The Almighty and the Supreme Creators
  8. Source of Evolutionary Growth
  9. Relation of the Supreme to Universe Creatures
  10. The Finite God
  11. The Oversoul of Creation
  12. The Future of the Supreme
  13. Omnipresence and Ubiquity
  14. Universe Mechanisms



1. Proposition. God the Supreme evolves in association with the Supreme Power Directors, the Supreme Spirits, and God the Sevenfold.

“Throughout the evolutionary ages the physical power potential of the Supreme is vested in the Seven Supreme Power Directors, and the mind potential reposes in the Seven Master Spirits. The Infinite Mind is the function of the Infinite Spirit; the cosmic mind, the ministry of the Seven Master Spirits; the Supreme Mind is in process of actualizing in the co-ordination of the grand universe and in functional association with the revelation and attainment of God the Sevenfold.” (1269.2) 116:1.3

2. Proposition. The evolving mind of the Supreme Being is a relationship between finite and absolute mind.

“The relationship between the finite cosmic mind and the divine absolute mind appears to be evolving in the experiential mind of the Supreme. We are taught that, in the dawn of time, this experiential mind was bestowed upon the Supreme by the Infinite Spirit, and we conjecture that certain features of the phenomenon of reflectivity can be accounted for only by postulating the activity of the Supreme Mind.” (105.4) 9:7.4


1. Proposition. The Supreme Being is not the Paradise Trinity functioning on finite levels.

“The Supreme Being is something less and something other than the Trinity functioning in the finite universes; but within certain limits and during the present era of incomplete power-personalization, this evolutionary Deity does appear to reflect the attitude of the Trinity of Supremacy. The Father, Son, and Spirit do not personally function with the Supreme Being, but during the present universe age they collaborate with him as the Trinity. We understand that they sustain a similar relationship to the Ultimate. We often conjecture as to what will be the personal relationship between the Paradise Deities and God the Supreme when he has finally evolved, but we do not really know.” (115.5) 10:7.3

2. Proposition. The Supreme Being is wholly dependent on the Trinity for personal and spirit nature.

“The Supreme Being is absolutely dependent on the existence and action of the Paradise Trinity for the reality of his personal and spirit nature. While the growth of the Supreme is a matter of triodity relationship, the spirit personality of God the Supreme is dependent upon, and is derived from, the Paradise Trinity, which ever remains as the absolute center-source of perfect and infinite stability around which the evolutionary growth of the Supreme progressively unfolds.” (1264.7) 115:5.1

3. Proposition. God the Supreme is the personalization of the totality of evolutionary universe experience.

“God the Supreme is the personalization of all universe experience, the focalization of all finite evolution, the maximation of all creature reality, the consummation of cosmic wisdom, the embodiment of the harmonious beauties of the galaxies of time, the truth of cosmic mind meanings, and the goodness of supreme spirit values.” (1304.2) 118:9.9

4. Proposition. God the Supreme synthesizes finite diversities into an experiential whole.

“And God the Supreme will, in the eternal future, synthesize these manifold finite diversities into one experientially meaningful whole, even as they are now existentially united on absolute levels in the Paradise Trinity.” (1304.2) 118:9.9

5. Proposition. Actual sovereignty of the Supreme in the grand universe implies the vicegerency of the present Trinity administrators.

“This concept implies the actual sovereignty of the Supreme in the grand universe. It is altogether likely that the present Trinity administrators will continue as his vicegerents, but we believe that the present demarcations between the seven superuniverses will gradually disappear, and that the entire grand universe will function as a perfected whole.” (1292.9) 117:7.15

6. Proposition. The functions of the Almighty Supreme are related to Trinity functions.

“The Father, Son, and Spirit—as the Trinity—are not the Almighty Supreme, but the supremacy of the Almighty can never be manifest without them. The growth of the Almighty is centered on the Absolutes of actuality and predicated on the Absolutes of potentiality. But the functions of the Almighty Supreme are related to the functions of the Paradise Trinity.” (1304.4) 118:10.2

7. Proposition. In this universe age, we can view the evolving Supreme as a partial portraiture of the Paradise Trinity.

“It would appear that, in the Supreme Being, all phases of universe activity are being partially reunited by the personality of this experiential Deity. When, therefore, we desire to view the Trinity as one God, and if we limit this concept to the present known and organized grand universe, we discover that the evolving Supreme Being is the partial portraiture of the Paradise Trinity.” (1304.5) 118:10.3

8. Proposition. The Supreme evolves as the personality synthesis of finite mind, matter, and spirit.

“And we further find that this Supreme Deity is evolving as the personality synthesis of finite matter, mind, and spirit in the grand universe.” (1304.5) 118:10.3


1. Proposition. The Supreme Being is the co-ordinator of all Creature-Creator activities—the correlator of time-space divinity.

The Supreme Being is not a direct creator, except that he is the father of Majeston, but he is a synthetic co-ordinator of all creature-Creator universe activities. The Supreme Being, now actualizing in the evolutionary universes, is the Deity correlator and synthesizer of time-space divinity, of triune Paradise Deity in experiential association with the Supreme Creators of time and space. When finally actualized, this evolutionary Deity will constitute the eternal fusion of the finite and the infinite—the everlasting and indissoluble union of experiential power and spirit personality.” (11.3) 0:7.9

2. Proposition. God the Supreme was a spiritual person in Havona before the creation of the grand universe.

“God the Supreme as a person existed in Havona before the creation of the seven superuniverses, but he functioned only on spiritual levels. The evolution of the Almighty power of Supremacy by diverse divinity synthesis in the evolving universes eventuated in a new power presence of Deity which co-ordinated with the spiritual person of the Supreme in Havona by means of the Supreme Mind, which concomitantly translated from the potential resident in the infinite mind of the Infinite Spirit to the active functional mind of the Supreme Being.” (641.3) 56:6.2

3. Proposition. In the Deity of the Supreme, the Father-I AM has achieved relative liberation from the limitations of infinity, eternity, and absoluteness.

“In the Deity of the Supreme the Father-I AM has achieved relatively complete liberation from the limitations inherent in infinity of status, eternity of being, and absoluteness of nature. But God the Supreme has been freed from all existential limitations only by having become subject to experiential qualifications of universal function. In attaining capacity for experience, the finite God also becomes subject to the necessity therefor; in achieving liberation from eternity, the Almighty encounters the barriers of time; and the Supreme could only know growth and development as a consequence of partiality of existence and incompleteness of nature, nonabsoluteness of being.” (1266.2) 115:7.1

4. Proposition. The Almighty Supreme is an evolving Deity of incomplete power and personality.

“The Almighty Supreme is a living and evolving Deity of power and personality. His present domain, the grand universe, is also a growing realm of power and personality. His destiny is perfection, but his present experience encompasses the elements of growth and incomplete status.”
(1268.4) 116:0.4

5. Proposition. Throughout eternity God the Supreme will voice the reality of volitional experience in the Trinity relationships of Deity.

“The Supreme is the beauty of physical harmony, the truth of intellectual meaning, and the goodness of spiritual value. He is the sweetness of true success and the joy of everlasting achievement. He is the oversoul of the grand universe, the consciousness of the finite cosmos, the completion of finite reality, and the personification of Creator-creature experience. Throughout all future eternity God the Supreme will voice the reality of volitional experience in the trinity relationships of Deity.”(1278.5) 117:1.1

6. Proposition. The Supreme is the channel of creative infinity for the galactic panoramas of space and the personality dramas of time.

“The Supreme is the divine channel through which flows the creative infinity of the triodities that crystallizes into the galactic panorama of space, against which takes place the magnificent personality drama of time: the spirit conquest of energy-matter through the mediation of mind .”
(1281.4) 117:3.2

7. Proposition. The Supreme is creatorlike as well as creaturelike—the within and the without of all things and beings.

“We seek the Supreme in the universes, but we find him not. ‘He is the within and the without of all things and beings, moving and quiescent. Unrecognizable in his mystery, though distant, yet is he near.’ The Almighty Supreme is ‘the form of the yet unformed, the pattern of the yet uncreated.’ The Supreme is your universe home, and when you find him, it will be like returning home. He is your experiential parent, and even as in the experience of human beings, so has he grown in the experience of divine parenthood. He knows you because he is creaturelike as well as creatorlike .” (1287.6) 117:6.1

8. Proposition. The Supreme embraces all of infinity that a finite creature can ever really comprehend.

“The Supreme is not infinite, but he probably embraces all of infinity that a finite creature can ever really comprehend. To understand more than the Supreme is to be more than finitel”(1290.5) 117:6.19


1. Proposition. The material and spiritual may achieve completion of development—but mind never ceases to progress.

“We really know less about the mind of Supremacy than about any other aspect of this evolving Deity. It is unquestionably active throughout the grand universe and is believed to have a potential destiny of master universe function which is of vast extent. But this we do know: Whereas physique may attain completed growth, and whereas spirit may achieve perfection of development, mind never ceases to progress—it is the experiential technique of endless progress. The Supreme is an experiential Deity and therefore never achieves completion of mind attainment.” (1269.4) 116:1.5

2. Proposition. Supreme power and supreme spirit are unified by Supreme Mind—factualizing as the Supreme Being.

“It is conjectured that at this far-distant time the spirit person of the Supreme and attained power of the Almighty will have achieved co-ordinate development, and that both, as unified in and by the Supreme Mind, will factualize as the Supreme Being, a completed actuality in the universes—an actuality which will be observable by all creature intelligences, reacted to by all created energies, co-ordinated in all spiritual entities, and experienced by all universe personalities.” (1292.8) 117:7.14


1. Proposition. In Havona, the Supreme reflects Paradise Deity and expands outward in God the Sevenfold.

“God the Supreme in Havona is the personal spirit reflection of the triune Paradise Deity. This associative Deity relationship is now creatively expanding outward in God the Sevenfold and is synthesizing in the experiential power of the Almighty Supreme in the grand universe.” (11.1) 0:7.7

2. Proposition. When God the Supreme rules evolutionary creation, will God the Sevenfold function in outer space?

“It is a fact that, as the creations of time and space are progressively settled in evolutionary status, there is observed a new and fuller functioning of God the Supreme concomitant with a corresponding withdrawing of the first three manifestations of God the Sevenfold. If and when the grand universe becomes settled in light and life, what then will be the future function of the Creator-Creative manifestions of God the Sevenfold if God the Supreme assumes direct control of these creations of time and space? Are these organizers and pioneers of the time-space universes to be liberated for similar activities in outer space? We do not know, but we speculate much concerning these and related matters.” (642.6) 56:7.6

3. Proposition. Finaliters embrace the full potential of comprehending God the Sevenfold unifying in the Supreme.

“Ascendant finaliters, having been born in the local universes, nurtured in the superuniverses, and trained in the central universe, embrace in their personal experiences the full potential of the comprehension of the time-space divinity of God the Sevenfold unifying in the Supreme. Finaliters serve successively in superuniverses other than those of nativity, thereby superimposing experience upon experience until the fullness of the sevenfold diversity of possible creature experience has been encompassed.” (643.5) 56:8.2


1. Proposition. God the Supreme derives his spirit and personality attributes from the Paradise Trinity.

“God the Supreme derives his spirit and personality attributes from the Paradise Trinity, but he is power-actualizing in the doings of the Creator Sons, the Ancients of Days, and the Master Spirits, whose collective acts are the source of his growing power as almighty sovereign to and in the seven superuniverses.” (1269.6) 116:2.2

2. Proposition. The growth of the Supreme Being is predicated on both the Paradise Deities and the Absolutes.

“The Supreme Being embraces possibilities for cosmic ministry that are not apparently manifested in the Eternal Son, the Infinite Spirit, or the nonpersonal realities of the Isle of Paradise. This statement is made with due regard for the absoluteness of these three basic actualities, but the growth of the Supreme is not only predicated on these actualities of Deity and Paradise but is also involved in developments within the Deity, Universal, and Unqualified Absolutes.” (1265.4) 115:6.3


1. Proposition. During evolution, the power of the Supreme depends much on God the Sevenfold, the Conjoint Actor, and the Seven Master Spirits.

“During those ages in which the sovereignty of Supremacy is undergoing its time development, the almighty power of the Supreme is dependent on the divinity acts of God the Sevenfold, while there seems to be a particularly close relationship between the Supreme Being and the Conjoint Actor together with his primary personalities, the Seven Master Spirits.” 
(1272.1) 116:4.2

2. Proposition. The Infinite Spirit compensates for the incompleteness of the evolving Supreme.

“The Infinite Spirit as the Conjoint Actor functions in many ways which compensate the incompletion of evolutionary Deity and sustains very close relations to the Supreme. This closeness of relationship is shared in measure by all of the Master Spirits but especially by Master Spirit Number Seven, who speaks for the Supreme. This Master Spirit knows—is in personal contact with—the Supreme,” (1272.1) 116:4.2

3. Proposition. The Master Spirits create the Spirits of the Circuits in response to the will of the Supreme Being.

“These Master Spirits are not only the supporters and augmenters of the sovereignty of Supremacy, but they are in turn affected by the creative purposes of the Supreme. Ordinarily, the collective creations of the Master Spirits are of the quasi-material order (power directors, etc.), while their individual creations are of the spiritual order (supernaphim, etc.). But when the Master Spirits collectively produced the Seven Circuit Spirits in response to the will and purpose of the Supreme Being, it is to be noted that the offspring of this creative act are spiritual, not material or quasimaterial.”(1272.4) 116:4.5

4. Proposition. The Supreme Being is concerned with the creators and controllers of God the Sevenfold.

“You have been instructed in the relationship of God the Sevenfold to the Supreme Being, and you should now recognize that the Sevenfold encompasses the controllers as well as the creators of the grand universe. These sevenfold controllers of the grand universe embrace the following:

  1. The Master Physical Controllers.
  2. The Supreme Power Centers.
  3. The Supreme Power Directors.
  4. The Almighty Supreme.
  5. The God of Action—the Infinite Spirit.
  6. The Isle of Paradise.
  7. The Source of Paradise—the Universal Father.

“These seven groups are functionally inseparable from God the Sevenfold and constitute the physical-control level of this Deity association.” (1273.5) 116:5.1

5. Proposition. The evolving Almighty Supreme is the physical overcontroller of the grand universe.

“The Almighty Supreme is evolving as the overcontroller of the physical power of the grand universe. In the present universe age this potential of physical power appears to be centered in the Seven Supreme Power Directors, who operate through the fixed locations of the power centers and through the mobile presences of the physical controllers.” (1274.1) 116:5.11

6. Proposition. Michael’s seven bestowals contributed a new revelation of the Supreme to Nebadon and enhanced the sovereignty of both.

“The completion of these seven bestowals resulted in the liberation of Michael’s supreme sovereignty and also in the creation of the possibility for the sovereignty of the Supreme in Nebadon. On none of Michael’s bestowals did he reveal God the Supreme, but the sum total of all seven bestowals is a new Nebadon revelation of the Supreme Being.” (1318.4) 119:8.5


1. Proposition. The Supreme grows as a result of the evolutionary mastery of the finite possibilities of the grand universe.

“The Supreme not only grows as the Creators and creatures of the evolving universes attain to Godlikeness, but this finite Deity also experiences growth as a result of the creature and Creator mastery of the finite possibilities of the grand universe. The motion of the Supreme is twofold: intensively toward Paradise and Deity and extensively toward the limitlessness of the Absolutes of potential.” (1265.5) 115:6.4

2. Proposition. The experience of every evolving mortal is a part of the experience of the Almighty Supreme.

“The experience of every evolving creature personality is a phase of the experience of the Almighty Supreme. The intelligent subjugation of every physical segment of the superuniverses is a part of the growing control of the Almight Supreme. The creative synthesis of power and personality is a part of the creative urge of the Supreme Mind and is the very essence of the evolutionary growth of unity in the Supreme Being.” 
(1268.6) 116:1.1

3. Proposition. Universe experience is the foundation upon which the Supreme achieves deity evolution.

“But the local universes are the real laboratories in which are worked put the mind experiments, galactic adventures, divinity unfoldings, and personality progressions which, when cosmically totaled, constitute the actual foundation upon which the Supreme is achieving deity evolution in and by experience.” (1272.6) 116:4.7

4. Proposition. Does the Supreme actualize in response to universal evolution, or does the universe evolve in response to the actualization of the Supreme?

“One of the most intriguing questions in finite philosophy is this: Does the Supreme Being actualize in response to the evolution of the grand universe, or does this finite cosmos progressively evolve in response to the gradual actualization of the Supreme? Or is it possible that they are mutually interdependent for their development? that they are evolutionary reciprocals, each initiating the growth of the other? Of this we are certain: Creatures and universes, high and low, are evolving within the Supreme, and as they evolve, there is appearing the unified summation of the entire finite activity of this universe age. And this is the appearance of the Supreme Being, to all personalities the evolution of the almighty power of God the Supreme.” 
(1281.2) 117:2.9

5. Proposition. The Supreme is the sum total of all finite growth, self-realized on deity levels of maximum finite completion.

“The cosmic reality variously designated as the Supreme Being, God the Supreme, and the Almighty Supreme, is the complex and universal synthesis of the emerging phases of all finite realities. The farflung diversification of eternal energy, divine spirit, and universal mind attains finite culmination in the evolution of the Supreme, who is the sum total of all finite growth, self-realized on deity levels of finite maximum completion.” (1281.3) 117:3.1

6. Proposition. As we strive for self-realization, the God of experience achieves almighty supremacy.

“And so, as we strive for self-expression, the Supreme is striving in us, and with us, for deity expression. As we find the Father, so has the Supreme again found the Paradise Creator of all things. As we master the problems of self-realization, so is the God of experience achieving almighty supremacy in the universes of time and space.” (1284.2) 117:4.6

7. Proposition. As God is our Father, the Supreme Being is our universe Mother. From the cocoon of human experience they evolve the finaliter of eternal destiny and service.

“All soul-evolving humans are literally the evolutionary sons of God the Father and God the Mother, the Supreme Being. But until such time as mortal man becomes soul-conscious of his divine heritage, this assurance of Deity kinship must be faith realized. Human life experience is the cosmic cocoon in which the universe endowments of the Supreme Being and the universe presence of the Universal Father (none of which are personalities) are evolving the morontia soul of time and the human-divine finaliter character of universe destiny and eternal service.” 
(1289.1) 117:6.8


1. Proposition. Ascenders gain some comprehension of the Supreme in Havona, but not even the finaliters find him.

“While ascending mortals achieve power comprehension of the Almighty on the capitals of the superuniverses and personality comprehension of the Supreme on the outer circuits of Havona, they do not actually find the Supreme Being as they are destined to find the Paradise Deities. Even the finaliters, sixth-stage spirits, have not found the Supreme Being, nor are they likely to until they have achieved seventh-stage-spirit status, and until the Supreme has become actually functional in the activities of the future outer universes.” (641.5) 56:6.4

2. Proposition. The Supreme Being performs a threefold function in human experience.

“The Supreme Being has a threefold function in the experience of mortal man: First, he is the unifier of time-space divinity, God the Sevenfold; second, he is the maximum of Deity which finite creatures can actually comprehend; third, he is mortal man’s only avenue of approach to the transcendental experience of consorting with absonite mind, eternal spirit, and Paradise personality.” (643.4) 56:8.1

3. Proposition. The Adjuster, Holy Spirit, and Spirit of Truth are unified in human experience by the ministry of the Supreme.

“Revelation as an epochal phenomenon is periodic; as a personal human experience it is continuous. Divinity functions in mortal personality as the Adjuster gift of the Father, as the Spirit of Truth of the Son, and as the Holy Spirit of the Universe Spirit, while these three supermortal endowments are unified in human experiential evolution as the ministry of the Supreme.” (1107.2) 101:2.12

4. Proposition. As the Supreme attains all evolutionary qualities, mortals are participants, hence the capacity to know the Supreme.

“Thus does the Supreme Being eventually attain to the embrace of all of everything evolving in time and space while investing these qualities with spirit personality. Since creatures, even mortals, are personality participants in this majestic transaction, so do they certainly attain the capacity to know the Supreme and to perceive the Supreme as true children of such an evolutionary Deity.” (1165.2) 106:2.5

5. Proposition. The realities of the Absolutes are not perceivable, but the Supreme is experiencible.

“God the Supreme is experiential; therefore is he completely experiencible. The existential realities of the seven Absolutes are not perceivable by the technique of experience; only the personality realities of the Father, Son, and Spirit can be grasped by the personality of the finite creature in the prayer-worship attitude.” (1165.4) 106:2.7

6. Proposition. The cosmic tension of God-striving finds resolution in the union of almighty power and the spirit person of the Supreme Being.

“Man’s urge for Paradise perfection, his striving for God-attainment, creates a genuine divinity tension in the living cosmos which can only be resolved by the evolution of an immortal soul; this is what happens in the experience of a single mortal creature. But when all creatures and all Creators in the grand universe likewise strive for God-attainment and divine perfection, there is built up a profound cosmic tension which can only find resolution in the sublime synthesis of almighty power with the spirit person of the evolving God of all creatures, the Supreme Being.” 
(1276.7) 116:7.6

7. Proposition. The scheme of descending God-revealing Creators and ascending God-seeking creatures is revelatory of the Deity evolution of the Supreme.

“In the persons of the Supreme Creators the Gods have descended from Paradise to the domains of time and space, there to create and to evolve creatures with Paradise-attainment capacity who can ascend thereto in quest of the Father. This universe procession of descending God-revealing Creators and ascending God-seeking creatures is revelatory of the Deity evolution of the Supreme, in whom both descenders and ascenders achieve mutuality of understanding, the discovery of eternal and universal brotherhood. The Supreme Being thus becomes the finite synthesis of the experience of the perfect-Creator cause and the perfecting-creature response.” (1278.6) 117:1.2

8. Proposition. The evolving Supreme portrays the combined experiences of Creators and creatures with the vicissitudes of the finite cosmos.

“The evolving divine nature of the Supreme is becoming a faithful portrayal of the matchless experience of all creatures and of all Creators in the grand universe. In the Supreme, creatorship and creaturehood are at one; they are forever united by that experience which was born of the vicissitudes attendant upon the solution of the manifold problems which beset all finite creation as it pursues the eternal path in quest of perfection and liberation from the fetters of incompleteness.” (1279.4) 117:1.6

9. Proposition. God the Supreme is truth, beauty, and goodness—the finite maximum of ideational experience.

“Truth, beauty, and goodness are correlated in the ministry of the Spirit, the grandeur of Paradise, the mercy of the Son, and the experience of the Supreme. God the Supreme is truth, beauty, and goodness, for these concepts of divinity represent finite maximums of ideational experience. The eternal sources of these triune qualities of divinity are on superfinite levels, but a creature could only conceive of such sources as supertruth, superbeauty, and supergoodness.” (1279.5) 117:1.7

10. Proposition. Cosmic morality is predicated on the creature’s appreciation of experiential obligation to experiential Deity.

“The temporal relation of man to the Supreme is the foundation for cosmic morality, the universal sensitivity to, and acceptance of, duty. This is a morality which transcends the temperal sense of relative right and wrong; it is a morality directly predicated on the self-conscious creature’s appreciation of experiential obligation to experiential Deity.” (1284.4) 117:4.8

11. Proposition. Man’s refusal of the Paradise ascent delays divinity expression in the grand universe.

“To the extent that the human self thus refuses to take part in the Paradise ascent, to just that extent is the Supreme delayed in achieving divinity expression in the grand universe.

“Into the keeping of mortal man has been given not only the Adjuster presence of the Paradise Father but also control over the destiny of an infinitesimal fraction of the future of the Supreme. For as man attains human destiny, so does the Supreme achieve destiny on deity levels.” (1284.7) 117:4.11

12. Proposition. Rejection of ascension is cosmic suicide. Personality of a nonascender returns to the Supreme as a drop of water returns to the sea.

“The human personality can truly destroy individuality of creaturehood, and though all that was worth while in the life of such a cosmic suicide will persist, these qualities will not persist as an individual creature. The Supreme will again find expression in the creatures of the universes but never again as that particular person; the unique personality of a nonascender returns to the Supreme as a drop of water returns to the sea.” 
(1283.6) 117:4.4

13. Proposition. Uncertainty characterizes the relation of the Supreme to catastrophic events.

“The mortal mind can immediately think of a thousand and one things—catastrophic physical events, appalling accidents, horrific disasters, painful illnesses, and world-wide scourges—and ask whether such visitations are correlated in the unknown maneuvering of this probable functioning of the Supreme Being. Frankly, we do not know; we are not really sure.” 
(115.7) 10:7.5

14. Proposition. The experiential approach to the Supreme is differential for mortals and central universe natives.

“There is no approach to the Supreme except through experience, and in the current epochs of creation there are only three avenues of creature approach to Supremacy;

“1. The Paradise Citizens descend from the eternal Isle through Havona, where they acquire capacity for Supremacy comprehension through observation of the Paradise-Havona reality differential and by exploratory discovery of the manifold activities of the Supreme Creator Personalities, ranging from the Master Spirits to the Creator Sons.

“2. The time-space ascenders coming up from the evolutionary universes of the Supreme Creators make close approach to the Supreme in the traversal of Havona as a preliminary to the augmenting appreciation of the unity of the Paradise Trinity.

“3. The Havona natives acquire a comprehension of the Supreme through contacts with descending pilgrims from Paradise and ascending pilgrims from the seven superuniverses, Havona natives are inherently in position to harmonize the essentially different viewpoints of the citizens of the eternal Isle and the citizens of the evolutionary universes.” (1289.4) 117:6.11

15. Proposition. We find the Father in our hearts, but we discover the Supreme in the hearts of other mortals.

“Man can discover the Father in his heart, but he will have to search for the Supreme in the hearts of all other men; and when all creatures perfectly reveal the love of the Supreme, then will he become a universe actuality to all creatures. And that is just another way of saying that the universes will be settled in light and life.” (1290.9) 117:6.23

16. Proposition. Through the Adjuster, man’s soul gains experience from the pre-existent potential within the Supreme.

“Even the experience of man and Adjuster must find echo in the divinity of God the Supreme, for, as the Adjusters experience, they are like the Supreme, and the evolving soul of mortal man is created out of the pre-existent possibility for such experience within the Supreme.”
(1287.2) 117:5.11

17. Proposition. As God the Father journeys through the cosmos with man, the very way traversed is the presence of the Supreme.

“But no God-knowing mortal can ever be lonely in his journey through the cosmos, for he knows that the Father walks beside him each step of the way, while the very way that he is traversing is the presence of the Supreme.” (1291.4) 117:6.27


1. Proposition. God the Supreme is the evolving and actualizing God of time and space—realizing creature-Creator identity.

God the Supreme — the actualizing or evolving God of time and space. Personal Deity associatively realizing the time-space experiential achievement of creature-Creator identity. The Supreme Being is personally experiencing the achievement of Deity unity as the evolving and experiential God of the evolutionary creatures of time and space.” (4.9) 0:2.15

2. Proposition. The Supreme is a derived Deity—the transformation of potentials into actuals on the finite level.

“Any consideration of the origins of God the Supreme must begin with the Paradise Trinity, for the Trinity is original Deity while the Supreme is derived Deity. Any consideration of the growth of the Supreme must give consideration to the existential triodities, for they encompass all absolute actuality and all infinite potentiality (in conjunction with the First Source and Center). And the evolutionary Supreme is the culminating and personally volitional focus of the transmutation—the transformation—of potentials to actuals in and on the finite level of existence. The two triodities, actual and potential, encompass the totality of the interrelationships of growth in the universes.” (1263.7) 115:4.1

3. Proposition. The power-mind-spirit personality actualization of the Supreme is an evolutionary inevitability.

“The Paradise Trinity is considered to be the absolute inevitability; the Seven Master Spirits are apparently Trinity inevitabilities; the power-mind-spirit-personality actualization of the Supreme must be the evolutionary inevitability.” (1266.6) 115:7.5

4. Proposition. When the grand universe achieves the will of God, the Almighty Deity potential factualizes as the Supreme Being.

“If all grand universers should ever relatively achieve the full living of the will of God,, then would the time-space creations be settled in light and life, and then would the Almighty, the deity potential of Supremacy, become factual in the emergence of the divine personality of God the Supreme.” (1278.2) 117:0.2

5. Proposition. The finite God cannot be discovered by any one creature until the day of attained perfection when all creatures simultaneously find him.

“It is not only man’s own limitations which prevent him from finding the finite God, it is also the incompletion of the universe; even the incompletion of all creatures—past, present, and future—makes the Supreme inaccessible. God the Father can be found by any individual who has attained the divine level of Godlikeness, but God the Supreme will never be personally discovered by any one creature until that far-distant time when, through the universal attainment of perfection, all creatures will simultaneously find him.” (1290.2) 117:6.16

6. Proposition. The concept of the Supreme is essential to the co-ordination of the divine and unchanging overworld with the finite and ever-changing underworld.

“The linking of the absolute and eternal truth of the Creator with the factual experience of the finite and temporal creature eventuates a new and emerging value of the Supreme. The concept of the Supreme is essential to the co-ordination of the divine and unchanging overworld with the finite and ever-changing underworld.” (1297.5) 118:3.4

7. Proposition. When the kingdom of God becomes actual in the heart of every individual on a world, the sovereignty of the Supreme Being has been there attained.

“The kingdom of God is in the hearts of men, and when this kingdom becomes actual in the heart of every individual on a world, then God’s rule has become actual on that planet; and this is the attained sovereignty of the Supreme Being.” (1306.6) 118:10.17

8. Proposition. With God the Supreme, achievement is the prerequisite—you must do something.

“With God the Father, sonship is the great relationship. With God the Supreme, achievement is the prerequisite to status—one must do something as well as be something.” 
(1260.1) 115:0.1


1. Proposition. Providence is the realm of the Supreme and the Conjoint Actor—the Immanence of the Projected Incomplete.

“There is also an organic unity in the universes of time and space which seems to underlie the whole fabric of cosmic events. This living presence of the evolving Supreme Being, this Immanence of the Projected Incomplete, is inexplicably manifested ever and anon by what appears to be an amazingly fortuitous co-ordination of apparently unrelated universe happenings. This must be the function of Providence—the realm of the Supreme Being and the Conjoint Actor.” (56.2) 4:1.10

2. Proposition. Mortal survival enlarges the experiential sovereignty of the Supreme.

“Throughout the grand universe the Supreme struggles for expression. His divine evolution is in measure predicated on the wisdom-action of every personality in existence. When a human being chooses eternal survival, he is co-creating destiny; and in the life of this ascending mortal the finite God finds an increased measure of personality self-realization and an enlargement of experiential sovereignty.” (1283.4) 117:4.2

3. Proposition. The personality of non-survivors is absorbed into the oversoul of creation—the Deity of the Supreme.

“But if a creature rejects the eternal career, that part of the Supreme which was dependent on this creature’s choice experiences inescapable delay, a deprivation which must be compensated by substitutional or collateral experience; as for the personality of the nonsurvivor, it is absorbed into the oversoul of creation, becoming a part of the Deity of the Supreme.” (1283.4) 117:4.2

4. Proposition. The Supreme is the cosmic oversoul of the Grand Universe. In him the realities of the cosmos find a Deity reflection.

“The great Supreme is the cosmic oversoul of the grand universe. In him the qualities and quantities of the cosmos do find their deity reflection, his deity nature is the mosaic composite of the total vastness of all creature-Creator nature throughout the evolving universes. And the Supreme is also an actualizing Deity embodying a creative will which embraces an evolving universe purpose.” (1285.4) 117:5.1


1. Proposition. In Havona, the Supreme is a spirit person; in the grand universe, a power-personality; in the master universe, an unknown mind potential.

“The Supreme Being functions primarily in the central universe as a spirit personality; secondarily in the grand universe as God the Almighty, a personality of power. The tertiary function of the Supreme in the master universe is now latent, existing only as an unknown mind potential. No one knows just what this third development of the Supreme Being will disclose. Some believe that, when the superuniverses are settled in light and life, the Supreme will become functional from Uversa as the almighty and experiential sovereign of the grand universe while expanding in power as the superalmighty of the outer universes. Others speculate that the third stage of Supremacy will involve the third level of Deity manifestation. But none of us really know.” (1268.5) 116:0.5

2. Proposition. The Father conceives the finite, the Creator Sons factualize it, the Supreme insures its culminating destiny with the absonite.

“The Supreme apparently cannot initiate original causation but appears to be the catalyzer of all universe growth and is seemingly destined to provide totality culmination as regards the destiny of all experiential-evolutionary beings. The Father originates the concept of a finite cosmos; the Creator Sons factualize this idea in time and space with the consent and co-operation of the Creative Spirits; the Supreme culminates the total finite and establishes its relationship with the destiny of the absonite.” (1283.2) 117:3.13

3. Proposition. In the next universe age, outer-spacers will pass through the Supreme rule of the grand universe.

“As existent upon the consummation of the present universe age, the Supreme Being will function as an experiential sovereign in the grand universe. Outer-spacers—citizens of the next universe age—will have a postsuperuniverse growth potential, a capacity for evolutionary attainment presupposing the sovereignty of the Almighty Supreme, hence excluding creature participation in the power personality synthesis of the present universe age.” (1280.7) 117:2.7

4. Proposition. When God the Supreme rules the time-space universes, it will be under the overcontrol of God the Ultimate—the transcendental Almighty.

“If God the Supreme ever assumes direct control of the universes of time and space, we are confident such a Deity administration will function under the overcontrol of the Ultimate. In such an event God the Ultimate would begin to become manifest to the universes of time as the transcendental Almighty (the Omnipotent) exercising the overcontrol of supertime and transcended space concerning the administrative functions of the Almighty Supreme.”(1296.6) 118:2.4

5. Proposition. The concept of the completed evolution of the Supreme is now complicated by three inherent problems.

“While this is an entirely proper concept of the future of the Supreme, we would call attention to certain problems inherent in this concept:

1. The Unqualified Supervisors of the Supreme could hardly be deitized at any stage prior to his completed evolution, and yet these same supervisors even now qualifiedly exercise the sovereignty of supremacy concerning the universes settled in light and life.

“2. The Supreme could hardly function in the Trinity Ultimate until he had attained complete actuality of universe status, and yet the Trinity Ultimate is even now a qualified reality, and you have been informed of the existence of the Qualified Vicegerents of the Ultimate.

“3. The Supreme is not completely real to universe creatures, but there are many reasons for deducing that he is quite real to the Sevenfold Deity, extending from the Universal Father on Paradise to the Creator Sons and the Creative Spirits of the local universes.” (1291.6) 117:7.2

6. Proposition. At the end of the variegated and long evolutionary struggle, the brief relaxation will be followed by the challenge for the attainment of God the Ultimate.

“The perfected grand universe of those future days will be vastly different from what it is at present. Gone will be the thrilling adventures of the organization of the galaxies of space, the planting of life on the uncertain worlds of time, and the evolving of harmony out of chaos, beauty out of potentials, truth out of meanings, and goodness out of values. The time universes will have achieved the fulfillment of finite destiny I And perhaps for a space there will be rest, relaxation from the agelong struggle for evolutionary perfection. But not for long! Certainly, surely, and inexorably the enigma of the emerging Deity of God the Ultimate will challenge these perfected citizens of the settled universes just as their struggling evolutionary forebears were once challenged by the quest for God the Supreme. The curtain of cosmic destiny will draw back to reveal the transcendent grandeur of the alluring absonite quest for the attainment of the Universal Father on those new and higher levels revealed in the ultimate of creature experience.” (1293.1) 117:7.17

7. Proposition. The eternal future will reveal God the Supreme in the mind and soul of ascenders, even as the Father was revealed in the earth life of Jesus.

“In the eternal future, God the Supreme will be actualized—creatively expressed and spiritually portrayed—in the spiritualized mind, the immortal soul, of ascendant man, even as the Universal Father was so revealed in the earth life of Jesus.” (1286.2) 117:5.4


1. Proposition. Choosing to do the will of God is a cosmic value reacted to by the ubiquitous force of the Supreme Being.

“The act of the creature’s choosing to do the will of the Creator is a cosmic value and has a universe meaning which is immediately reacted to by some unrevealed but ubiquitous force of co-ordination, probably the functioning of the ever-enlarging action of the Supreme Being.” (1288.3) 117:6.4

2. Proposition. God the Supreme may not be time-space omnipresent, but he is the divine ubiquitous becoming.

“God the Supreme may not be a demonstration of the time-space omnipresence of Deity, but he is literally a manifestation of divine ubiquity. Between the spiritual presence of the Creator and the material manifestations of creation there exists a vast domain of the ubiquitous becoming — the universe emergence of evolutionary Deity.” (1296.5) 118:2.3

3. Proposition. The factualized Supreme may be resident on Uversa, but his ubiquity will penetrate the universe of universes.

“It is possible that the Supreme may then be personally resident on Uversa, the headquarters of Orvonton, from which he will direct the administration of the time creations, but this is really only a conjecture. Certainly, though, the personality of the Supreme Being will be definitely contactable at some specific locality, although the ubiquity of his Deity presence will probably continue to permeate the universe of universes. “What the relation of the superuniverse citizens of that age will be to the Supreme we do not know, but it may be something like the present relationship between the Havona natives and the Paradise Trinity.” (1292.10) 117:7.16


1. Proposition. In the Supreme and the Ultimate impersonal realities with their volitional counterparts—a new relationship between pattern and person.

“We understand something of how the mechanism of Paradise is correlated with the personality of the Eternal Son; this is the function of the Conjoint Actor. And we have theories regarding the operations of the Universal Absolute with respect to the theoretical mechanisms of the Unqualified and the potential person of the Deity Absolute. But in the evolving Deities of Supreme and Ultimate we observe that certain impersonal phases are being actually united with their volitional counterparts, and thus there is evolving a new relationship between pattern and person.”(1303.8) 118:9.7

2. Proposition. Providence does not imply God’s predecision—cosmic tyranny. Man has relative powers of choice.

“Providence does not mean that God has decided all things for us and in advance. God loves us too much to do that, for that would be nothing short of cosmic tyranny. Man does have relative powers of choice. Neither is the divine love that shortsighted affection which would pamper and spoil the children of men.” (1304.3) 118:10.1

3. Proposition. Reflectivity is an association of energy, mind, and spirit under the overcontrol of the Supreme.

“The phenomenon of reflectivity, as it is disclosed on the superuniverse headquarters worlds in the amazing performances of the reflective personalities there stationed, represents the most complex interassociation of all phases of existence to be found in all creation. Lines of spirit can be traced back to the Son, physical energy to Paradise, and mind to the Third Source; but in the extraordinary phenomenon of universe reflectivity there is a unique and exceptional unification of all three, so associated as to enable the universe rulers to know about remote conditions instantaneously, simultaneously with their occurrence.” (105.2) 9:7.2

4. Proposition. The reflectivity of the Supreme explains the consciousness of the cosmos.

“If the Supreme is not concerned in reflectivity, we are at a loss to explain the intricate transactions and unerring operations of this consciousness of the cosmos.” (105.4) 9:7.4


  1. God the Ultimate
  2. The Transcendental Level



1. Proposition. God the Ultimate is the eventuated and evolving God of the absonite level of super-time and transcended space.

God the Ultimate — the eventuating God of supertime and transcended space. The second experiential level of unifying Deity manifestation. God the Ultimate implies the attained realization of the synthesized absonite-superpersonal, time-space-transcended, and eventuated-experiential values, co-ordinated on final creative levels of Deity reality.” (4.11) 0:2.17

2. Proposition. The Ultimate functions on the second level of unifying deity expression as absonite overcontroller and upholder.

Ultimate — self-projected and time-space-transcending Deity. Deity omnipotent, omniscient, and omnipresent. Deity functioning on the second level of unifying divinity expression as effective over-controllers and absonite upholders of the master universe. As compared with the ministry of the Deities to the grand universe, this absonite function in the master universe is tantamount to universal overcontrol and supersustenance, sometimes called the Ultimacy of Deity.” (2.10) 0:1.10

3. Proposition. Actualization of Ultimate Deity signalizes absonite unification of the first experiential Trinity.

“The actualization of Ultimate Deity signalizes absonite unification of the first experiential Trinity and signifies unifying Deity expansion on the second level of creative self-realization. This constitutes the personality-power equivalent of the universe experiential-Deity actualization of Paradise absonite realities on the eventuating levels of transcended time-space value. The completion of such an experiential unfoldment is designed to afford ultimate service-destiny for all time-space creatures who have attained absonite levels through the completed realization of the “Supreme Being and by the ministry of God the Sevenfold.” (12.4) 0:9.1

4. Proposition. God the Ultimate is personal Deity functioning on absonite levels of supertime and transcended space.

God the Ultimate is designative of personal Deity functioning on the divinity levels of the absonite and on the universe spheres of supertime and transcended space. The Ultimate is a supersupreme eventuation of Deity. The Supreme is the Trinity unification comprehended by finite beings; the Ultimate is the unification of the Paradise Trinity comprehended by absonite beings.” (12.5) 0:9.2

5. Proposition. The Ultimate will eventually extend to the outer margins of the fourth space level—periphery of the master universe.

“The Ultimate is, or sometime will be, space present to the outer margins of the fourth space level. We doubt that the Ultimate will ever have a space presence beyond the periphery of the master universe, but within this limit the Ultimate is progressively integrating the creative organization of the potentials of the three Absolutes.” (137.3) 12:6.13

6. Proposition. The emergence of the Ultimate will be shared by all personalities who participated in his actualization.

“But irrespective of the administrative repercussions attendant upon the emergence of Ultimate Deity, the personal values of his transcendental divinity will be experiencible by all personalities who have been participants in the actualization of this Deity level. Transcendence of the finite can lead only to ultimate attainment. God the Ultimate exists in transcendence of time and space but is nonetheless subabsolute notwithstanding-inherent capacity for functional association with absolutes.” (1167.1) 106:4.4

7. Proposition. The Ultimate is spiritually present in Havona—and we know of the Qualified Vicegerents of the Ultimate.

“What changes will be inaugurated by the full emergence of the Ultimate we do not know. But as the Supreme is now spiritually and personally present in Havona, so also is the Ultimate there present but in the absonite and super-personal sense. And you have been informed of the existence of the Qualified Vicegerents of the Ultimate, though you have not been informed of their present whereabouts or function.” (1166.6) 106:4.3

8. Proposition. As the Supreme is associated with finites, the Ultimate is identified with transcendentals—but the Ultimate is something more than a super-Supreme.

“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.” (1160.1) 105:7.3


1. Proposition. On absonite levels, things and beings are without beginnings and endings. Absonites are not created—they are eventuated.

The absonite level of reality is characterized by things and beings without beginnings or endings and by the transcendence of time and space. Absoniters are not created; they are eventuated—they simply are. The Deity level of Ultimacy connotes a function in relation to absonite realities. No matter in what part of the master universe, whenever time and space are transcended, such an absonite phenomenon is an act of the Ultimacy of Deity.”(2.12) 0:1.12

2. Proposition. The Architects of the Master Universe are the governors of Paradise Transcendentalers. They number 28,011 persons of master minds, superb spirits, and supernal absonites.

“The Architects of the Master Universe are the governing corps of the Paradise Transcendentalers. This governing corps numbers 28,011 personalities possessing master minds, superb spirits, and supernal absonites. The presiding officer of this magnificent group, the senior Master Architect, is the co-ordinating head of all Paradise intelligences below the level of Deity.

“The sixteenth proscription of the mandate authorizing these narratives says: ‘If deemed wise, the existence of the Architects of the Master Universe and their associates may be disclosed, but their origin, nature, and destiny may not be fully revealed.’ We may, however, inform you that these Master Architects exist in seven levels of the absonite.” (351.2) 31:9.1

3. Proposition. The seven levels of the function of the Master Architects are:

  1. The Paradise level—1 Architect
  2. The Havona level—3 Architects
  3. The superuniverse level - 7 Architects
  4. Primary space level—70 Architects
  5. Secondary space level—490 Architects
  6. Tertiary space level—3,430 Architects
  7. Quartan space level—24,010 Architects. (351.3) 31:9.2 and (352.3) 31:9.10

4. Proposition. All trinitized sons of time creatures and Paradise Citizens are wards of the Master Architects.

“All beings produced by the union of the children of time and eternity, such as the trinitized offspring of the finaliters and the Paradise Citizens, become wards of the Master Architects. But of all other creatures or entities revealed as functioning in the present organized universes, only Solitary Messengers and Inspired Trinity Spirits maintain any organic association with the Transcendentalers and the Architects of the Master Universe.” (352.6) 31:9.13

5. Proposition. The unique beings of the outer space universes, while sublime in ultimacy, will be deficient in finite experience.

“We venture the forecast of future and greater outer universes of inhabited worlds, new spheres peopled with new orders of exquisite and unique beings, a material universe sublime in its ultimacy, a vast creation lacking in only one important detail—the presence of actual finite experience in the universal life of ascendant existence. Such a universe will come into being under a tremendous experiential handicap: the deprivation of participation in the evolution of the Almighty Supreme. These outer universes will all enjoy the matchless ministry and supernal overcontrol of the Supreme Being, but the very fact of his active presence precludes their participation in the actualization of the Supreme Deity.” (353.7) 31:10.11

6. Proposition. Though ignorant of the plans of the Master Architects, we do know three things:

  1. Outer space swarms with new and uninhabited universes.
  2. The finality corps continues to mobilize on Paradise.
  3. The Supreme Person of Deity continues to evolve.

“But though we really know nothing about the plans of the Architects of the Master Universe respecting these outer creations, nevertheless, of three things we are certain:

“1. There actually is a vast and new system of universes gradually organizing in the domains of outer space. New orders of physical creations, enormous and gigantic circles of swarming universes upon universes far out beyond the present bounds of the peopled and organized creations, are actually visible through your telescopes. At present, these outer creations are wholly physical; they are apparently uninhabited and seem to be devoid of creature administration.

“2. For ages upon ages there continues the unexplained and wholly mysterious Paradise mobilization of the perfected and ascendant beings of time and space, in association with the six: other finaliter corps.

“3. Concomitantly with these transactions the Supreme Person of Deity is powerizing as the almighty sovereign of the supercreations.”(354.1) 31:10.15

7. Proposition. The transcendental level embraces ten meanings and values.

“Among those realities which are associated with the transcendental level are the following:

  1. The Deity presence of the Ultimate.
  2. The concept of the master universe.
  3. The Architects of the Master Universe.
  4. The two orders of Paradise force organizers.
  5. Certain modifications in space potency.
  6. Certain values of spirit.
  7. Certain meanings of mind.
  8. Absonite qualities and realities.
  9. Omnipotence, omniscience, and omnipresence.
  10. Space.” (1160.2) 105:7.4

8. Proposition. The universes exist on three levels: finite, transcendental, and absolute.

“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.” (1160.13) 105:7.15

9. Proposition. All universe realities are unified:

  1. Absolutely—by the triunities.
  2. Functionally—by the Master Architects.
  3. Relatively—by the Seven Master Spirits.

“And all of these manifold realities are unified absolutely by the several triunities, functionally by the Architects of the Master Universe, and relativelyby the Seven Master Spirits, the subsupreme co-ordinators of the divinity of God the Sevenfold.” (1160.14) 105:7.16


1. Proposition. God the Absolute would be the experientialization of divinity realities now existential as the Deity Absolute.

"God the Absolute — the experientializing God of transcended superpersonal values and divinity meanings, now existential as the Deity Absolute. This is the third level of unifying Deity expression and expansion.” (4.12) 0:2.18

Proposition. On this level. Deity experiences exhaustion of personalizable potentials, encounters completion of divinity, and undergoes depletion of capacity for self-revelation.

“On this supercreative level. Deity experiences exhaustion of personalizable potential, encounters completion of divinity, and undergoes depletion of capacity for self-revelation to successive and progressive levels of other-personalization. Deity now encounters, impinges upon, and experiences identity with, the Unqualified Absolute.” (4.12) 0:2.18

3. Proposition. God the Absolute is the attainment goal of all superabsonite beings, but the potential of the Deity Absolute transcends finite concepts.

“God the Absolute is the realization-attainment goal of all superabsonite beings, but the power and personality potential of the Deity Absolute transcends our concept, and we hesitate to discuss those realities which are so far removed from experiential actualization.” (13.5) 0:10.2


1. Proposition. Deity functions on seven levels.

“Deity functions on personal, prepersonal, and superpersonal levels. Total Deity is functional on the following seven levels:

“1. Static — self-contained and self-existent Deity.

“2. Potential — self-willed and self-purposive Deity.

“3. Associative — self-personalized and divinely fraternal Deity.

“4. Creative — self-distributive and divinely revealed Deity.

“5. Evolutional — self-expansive and creature-identified Deity.

“6. Supreme — self-experiential and creature-creator-unifying Deity. Deity functioning on the first creature-identificational level as time-space overcontrollers of the grand universe, sometimes designated the Supremacy of Deity.

“7. Ultimate — self-projected and time-space-transcending Deity. Deity omnipotent, omniscient, and omnipresent. Deity functioning on the second level of unifying divinity expression as effective overcontrollers and absonite upholders of the master universe. As compared with the ministry of the Deities to the grand universe, this absonite function in the master universe is tantamount to universal overcontrol and supersustenance, sometimes called the Ultimacy of Deity.” (2.3) 0:1.3

2. Proposition. Deity is personalizable as God and is characterized by unity—actual and potential.

“Deity is personalizable as God, is prepersonal and superpersonal in ways not altogether comprehensible by man. Deity is characterized by the quality of unity—actual or potential—on all supermaterial levels of reality; and this unifying quality is best comprehended by creatures as divinity.” (2.2) 0:1.2

3. Proposition. Deity may be:

  1. Existential—the Eternal Son.
  2. Experiential—the Supreme Being.
  3. Associative—God the Sevenfold.
  4. Undivided—the Paradise Trinity.

“Deity may be existential, as in the Eternal Son; experiential, as in the Supreme Being; associative, as in God the Sevenfold; undivided, as in the Paradise Trinity.” (3.1) 0:1.14

4. Proposition. While Deity is divine, all that which is divine is not Deity. Divinity is the characteristic unifying quality of Deity.

“Deity is the source of all that which is divine. Deity is characteristically and invariably divine, but all that which is divine is not necessarily Deity, though it will be co-ordinated with Deity and will tend towards some phase of unity with Deity—spiritual, mindal, or personal.

“Divinity is the characteristic, unifying, and co-ordinating quality of Deity.” (3.2) 0:1.15

5. Proposition. Divinity is creature comprehensible as truth, beauty, and goodness; correlated in personality as love, mercy, and ministry; on impersonal levels disclosed as power, justice, and sovereignty.

“Divinity is creature comprehensible as truth, beauty, and goodness; correlated in personality as love, mercy, and ministry; disclosed on impersonal levels as justice, power, and sovereignty.”(3.4) 0:1.17

6. Proposition. In contemplating Deity, the concept of personality must be divested of the idea of corporeality.

“In 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.” (29.2) 1:5.12

7. Proposition. The presence of God is variously determined on differential levels of human experience.

“The physical presence of the Infinite is the reality of the material universe. The mind presence of Deity must be determined by the depth of individual intellectual experience and by the evolutionary personality level. The spiritual presence of Divinity must of necessity be differential in the universe. It is determined by the spiritual capacity of receptivity and by the degree of the consecration of the creature’s will to the doing of the divine will.” (64.4) 5:2.1

8. Proposition. Mind equivalent—to know and be known—is indigenous to Deity.

“The equivalent of mind, the ability to know and be known, is indigenous to Deity. Deity may be personal, prepersonal, superpersonal, or impersonal, but Deity is never mindless, that is, never without the ability at least to communicate with similar entities, beings, or personalities.” (78.5) 6:6.2

9. Proposition. Deity is manifested in seven phases.

“Concerning the several natures of Deity, it may be said:

“1. The Father is self-existent self.

“2. The Son is coexistent self.

“3. The Spirit is conjoint-existent self.

“4. The Supreme is evolutionary-experiential self.

“5. The Sevenfold is self-distributive divinity.

“6. The Ultimate is transcendental-experiential self.

“7. The Absolute is existential-experiential self.” (1294.1) 118:0.1

10. Proposition. Evolutionary Deity is essential to the attainment of destiny—linking the beginnings and the completion of all creative growth.

“While God the Sevenfold is indispensable to the evolutionary attainment of the Supreme, the Supreme is also indispensable to the eventual emergence of the Ultimate. And the dual presence of the Supreme and the Ultimate constitutes the basic association of subabsolute and derived Deity, for they are interdependently complemental in the attainment of destiny Together they constitute the experiential bridge linking the beginnings and the completions of all creative growth in the master universe.” (1294.9) 118:0.9

11. Proposition. Ubiquity must not be confused with omnipresence. God wills that the Supreme, Ultimate, and Absolute should unify his time-space ubiquity with his timeless and spaceless absolute presence.

“The ubiquity of Deity must not be confused with the ultimacy of the divine omnipresence. It is volitional with the Universal Father that the Supreme, the Ultimate, and the Absolute should compensate, coordinate, and unify his time-space ubiquity and his time-space-transcended omnipresence with his timeless and spaceless universal and absolute presence. And you should remember that, while Deity ubiquity may be so often space associated, it is not necessarily time conditioned.” (1296.3) 118:2.1

12. Proposition. Omnipotence does not imply the power to do the nondoable. God cannot create a square circle.

“The omnipotence of Deity does not imply the power to do the nondoable. Within the time-space frame and from the intellectual reference point of mortal comprehension, even the infinite God cannot create square circles or produce evil that is inherently good. God cannot do the ungodlike thing. Such a contradiction of philosophic terms is the equivalent of nonentity and implies that nothing is thus created. A personality trait cannot at the same time be Godlike and ungodlike. Compossibility is innate in divine power. And all of this is derived from the fact that omnipotence not only creates things with a nature but also gives origin to the nature of all things and beings.” (1299.1) 118:5.1

13. Proposition. God is omnipotent, but not omnificent—he does not do all that is done.

“God is truly omnipotent, but he is not omnificent—he does not personally do all that is done. Omnipotence embraces the powers-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.” (1299.4) 118:6.1

14. Proposition. Omnificence of primal Deity would disenfranchise millions of God’s concurring creative assistants and associates.

“To advocate the omnificence of primal Deity would be equal to disenfranchising well-nigh a million Creator Sons of Paradise, not to mention the innumerable hosts of various other orders of concurring creative assistants. There is but one uncaused Cause in the whole universe. All other causes are derivatives of this one First Great Source and Center. And none of this philosophy does any violence to the freewillness of the myriads of the children of Deity scattered through a vast universe.” (1299.5) 118:6.2

15. Proposition. Deity omnipotence affords security of cosmic citizenship, but the error of omnificence entails the fallacy of Pantheism.

“To 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.” (1300.4) 118:6.8

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