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Urantia Book Paper 5 God's Relation To The Individual
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Subjects Archive The Urantia Book Urantia Book PART I: The Central and Super
Universes : The Universal Father The Nature Of God The Attributes Of God God's
Relation To The Universe God's Relation To The Individual The Eternal Son
Relation Of The Eternal Son To The Universe The Infinite Spirit Relation Of The
Infinite Spirit To The Universe The Paradise Trinity The Eternal Isle Of
Paradise The Universe Of Universes The Sacred Spheres Of Paradise The Central
And Divine Universe The Seven Superuniverses The Seven Master Spirits The Seven
Supreme Spirit Groups The Supreme Trinity Personalities The Co-ordinate
Trinity-origin Beings The Paradise Sons Of God The Paradise Creator Sons The
Trinitized Sons Of God The Solitary Messengers Higher Personalities Of The
Infinite Spirit The Messenger Hosts Of Space Ministering Spirits Of The Central
Universe Ministry Of The Primary Supernaphim Ministering Spirits Of The
Superuniverses The Universe Power Directors Personalities Of The Grand Universe
The Corps Of The Finality
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Paper 5 God's Relation To The Individual
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Introduction
IF THE finite mind of man is unable to comprehend how so great and so majestic
a God as the Universal Father can descend from his eternal abode in infinite
perfection to fraternize with the individual human creature, then must such a
finite intellect rest assurance of divine fellowship upon the truth of the fact
that an actual fragment of the living God resides within the intellect of every
normal-minded and morally conscious Urantia mortal. The indwelling Thought
Adjusters are a part of the eternal Deity of the Paradise Father. Man does not
have to go farther than his own inner experience of the soul's contemplation of
this spiritual-reality presence to find God and attempt communion with him.
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.
1. THE APPROACH TO GOD
The inability of the finite creature to approach the infinite Father is
inherent, not in the Father's aloofness, but in the finiteness and material
limitations of created beings. The magnitude of the spiritual difference
between the highest personality of universe existence and the lower groups of
created intelligences is inconceivable. Were it possible for the lower orders
of intelligence to be transported instantly into the presence of the Father
himself, they would not know they were there. They would there be just as
oblivious of the presence of the Universal Father as where they now are. There
is a long, long road ahead of mortal man before he can consistently and within
the realms of possibility ask for safe conduct into the Paradise presence of
the Universal Father. Spiritually, man must be translated many times before he
can attain a plane that will yield the spiritual vision which will enable him
to see even any one of the Seven Master Spirits.
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
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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.
Although the approach to the Paradise presence of the Father must await your
attainment of the highest finite levels of spirit progression, you should
rejoice in the recognition of the ever-present possibility of immediate
communion with the bestowal spirit of the Father so intimately associated with
your inner soul and your spiritualizing self.
The mortals of the realms of time and space may differ greatly in innate
abilities and intellectual endowment, they may enjoy environments exceptionally
favorable to social advancement and moral progress, or they may suffer from the
lack of almost every human aid to culture and supposed advancement in the arts
of civilization; but the possibilities for spiritual progress in the ascension
career are equal to all; increasing levels of spiritual insight and cosmic
meanings are attained quite independently of all such sociomoral differentials
of the diversified material environments on the evolutionary worlds.
However Urantia mortals may differ in their intellectual, social, economic, and
even moral opportunities and endowments, forget not that their spiritual
endowment is uniform and unique. They all enjoy the same divine presence of the
gift from the Father, and they are all equally privileged to seek intimate
personal communion with this indwelling spirit of divine origin, while they may
all equally choose to accept the uniform spiritual leading of these Mystery
Monitors.
If mortal man is wholeheartedly spiritually motivated, unreservedly consecrated
to the doing of the Father's will, then, since he is so certainly and so
effectively spiritually endowed by the indwelling and divine Adjuster, there
cannot fail to materialize in that individual's experience the sublime
consciousness of knowing God and the supernal assurance of surviving for the
purpose of finding God by the progressive experience of becoming more and more
like him.
Man is spiritually indwelt by a surviving Thought Adjuster. If such a human
mind is sincerely and spiritually motivated, if such a human soul desires to
know God and become like him, honestly wants to do the Father's will, there
exists no negative influence of mortal deprivation nor positive power of
possible interference which can prevent such a divinely motivated soul from
securely ascending to the portals of Paradise.
The Father desires all his creatures to be in personal communion with him. He
has on Paradise a place to receive all those whose survival status and
spiritual nature make possible such attainment. Therefore settle in your
philosophy now and forever: To each of you and to all of us, God is
approachable, the Father is attainable, the way is open; the forces of divine
love and the ways and means of divine administration are all interlocked in an
effort to facilitate the advancement of every worthy intelligence of every
universe to the Paradise presence of the Universal Father.
The fact that vast time is involved in the attainment of God makes the presence
and personality of the Infinite none the less real. Your ascension is a part of
the circuit of the seven superuniverses, and though you swing around it
countless times, you may expect, in spirit and in status, to be ever swinging
inward. You can depend upon being translated from sphere to sphere, from the
outer circuits
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ever nearer the inner center, and some day, doubt not, you shall stand in the
divine and central presence and see him, figuratively speaking, face to face.
It is a question of the attainment of actual and literal spiritual levels; and
these spiritual levels are attainable by any being who has been indwelt by a
Mystery Monitor, and who has subsequently eternally fused with that Thought
Adjuster.
The Father is not in spiritual hiding, but so many of his creatures have hidden
themselves away in the mists of their own willful decisions and for the time
being have separated themselves from the communion of his spirit and the spirit
of his Son by the choosing of their own perverse ways and by the indulgence of
the self-assertiveness of their intolerant minds and unspiritual natures.
Mortal man may draw near God and may repeatedly forsake the divine will so long
as the power of choice remains. Man's final doom is not sealed until he has
lost the power to choose the Father's will. There is never a closure of the
Father's heart to the need and the petition of his children. Only do his
offspring close their hearts forever to the Father's drawing power when they
finally and forever lose the desire to do his divine will--to know him and to
be like him. Likewise is man's eternal destiny assured when Adjuster fusion
proclaims to the universe that such an ascender has made the final and
irrevocable choice to live the Father's will.
The great God makes direct contact with mortal man and gives a part of his
infinite and eternal and incomprehensible self to live and dwell within him.
God has embarked upon the eternal adventure with man. If you yield to the
leadings of the spiritual forces in you and around you, you cannot fail to
attain the high destiny established by a loving God as the universe goal of his
ascendant creatures from the evolutionary worlds of space.
2. THE PRESENCE OF GOD
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.
God lives in every one of his spirit-born sons. The Paradise Sons always have
access to the presence of God, "the right hand of the Father," and all of his
creature personalities have access to the "bosom of the Father." This refers to
the personality circuit, whenever, wherever, and however contacted, or
otherwise entails personal, self-conscious contact and communion with the
Universal Father, whether at the central abode or at some other designated
place, as on one of the seven sacred spheres of Paradise.
The divine presence cannot, however, be discovered anywhere in nature or even
in the lives of God-knowing mortals so fully and so certainly as in your
attempted communion with the indwelling Mystery Monitor, the Paradise Thought
Adjuster. What a mistake to dream of God far off in the skies when the spirit
of the Universal Father lives within your own mind!
It is because of this God fragment that indwells you that you can hope, as you
progress in harmonizing with the Adjuster's spiritual leadings, more fully to
discern the presence and transforming power of those other spiritual influences
that surround you and impinge upon you but do not function as an integral part
of
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you. The fact that you are not intellectually conscious of close and intimate
contact with the indwelling Adjuster does not in the least disprove such an
exalted experience. The proof of fraternity with the divine Adjuster consists
wholly in the nature and extent of the fruits of the spirit which are yielded
in the life experience of the individual believer. "By their fruits you shall
know them."
It is exceedingly difficult for the meagerly spiritualized, material mind of
mortal man to experience marked consciousness of the spirit activities of such
divine entities as the Paradise Adjusters. As the soul of joint mind and
Adjuster creation becomes increasingly existent, there also evolves a new phase
of soul consciousness which is capable of experiencing the presence, and of
recognizing the spirit leadings and other supermaterial activities, of the
Mystery Monitors.
The entire experience of Adjuster communion is one involving moral status
mental motivation, and spiritual experience. The self-realization of such an
achievement is mainly, though not exclusively, limited to the realms of soul
consciousness, but the proofs are forthcoming and abundant in the manifestation
of the fruits of the spirit in the lives of all such inner-spirit contactors.
3. TRUE WORSHIP
Though the Paradise Deities, from the universe standpoint, are as one, in their
spiritual relations with such beings as inhabit Urantia they are also three
distinct and separate persons. There is a difference between the Godheads in
the matter of personal appeals, communion, and other intimate relations. In the
highest sense, we worship the Universal Father and him only. True, we can and
do worship the Father as he is manifested in his Creator Sons, but it is the
Father, directly or indirectly, who is worshiped and adored.
Supplications of all kinds belong to the realm of the Eternal Son and the Son's
spiritual organization. Prayers, all formal communications, everything except
adoration and worship of the Universal Father, are matters that concern a local
universe; they do not ordinarily proceed out of the realm of the jurisdiction
of a Creator Son. But worship is undoubtedly encircuited and dispatched to the
person of the Creator by the function of the Father's personality circuit. We
further believe that such registry of the homage of an Adjuster-indwelt
creature is facilitated by the Father's spirit presence. There exists a
tremendous amount of evidence to substantiate such a belief, and I know that
all orders of Father fragments are empowered to register the bona fide
adoration of their subjects acceptably in the presence of the Universal Father.
The Adjusters undoubtedly also utilize direct prepersonal channels of
communication with God, and they are likewise able to utilize the
spirit-gravity circuits of the Eternal Son.
Worship is for its own sake; prayer embodies a self- or creature-interest
element; that is the great difference between worship and prayer. There is
absolutely no self-request or other element of personal interest in true
worship; we simply worship God for what we comprehend him to be. Worship asks
nothing and expects nothing for the worshiper. We do not worship the Father
because of anything we may derive from such veneration; we render such devotion
and engage in such worship as a natural and spontaneous reaction to the
recognition of the Father's matchless personality and because of his lovable
nature and adorable attributes.
The moment the element of self-interest intrudes upon worship, that instant
devotion translates from worship to prayer and more appropriately should be di-
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rected to the person of the Eternal Son or the Creator Son. But in practical
religious experience there exists no reason why prayer should not be addressed
to God the Father as a part of true worship.
When you deal with the practical affairs of your daily life, you are in the
hands of the spirit personalities having origin in the Third Source and Center;
you are co-operating with the agencies of the Conjoint Actor. And so it is: You
worship God; pray to, and commune with, the Son; and work out the details of
your earthly sojourn in connection with the intelligences of the Infinite
Spirit operating on your world and throughout your universe.
The Creator or Sovereign Sons who preside over the destinies of the local
universes stand in the place of both the Universal Father and the Eternal Son
of Paradise. These Universe Sons receive, in the name of the Father, the
adoration of worship and give ear to the pleas of their petitioning subjects
throughout their respective creations. To the children of a local universe a
Michael Son is, to all practical intents and purposes, God. He is the local
universe personification of the Universal Father and the Eternal Son. The
Infinite Spirit maintains personal contact with the children of these realms
through the Universe Spirits, the administrative and creative associates of the
Paradise Creator Sons.
Sincere worship connotes the mobilization of all the powers of the human
personality under the dominance of the evolving soul and subject to the divine
directionization of the associated Thought Adjuster. The mind of material
limitations can never become highly conscious of the real significance of true
worship. Man's realization of the reality of the worship experience is chiefly
determined by the developmental status of his evolving immortal soul. The
spiritual growth of the soul takes place wholly independently of the
intellectual self-consciousness.
The worship experience consists in the sublime attempt of the betrothed
Adjuster to communicate to the divine Father the inexpressible longings and the
unutterable aspirations of the human soul--the conjoint creation of the
God-seeking mortal mind and the God-revealing immortal Adjuster. Worship is,
therefore, the act of the material mind's assenting to the attempt of its
spiritualizing self, under the guidance of the associated spirit, to
communicate with God as a faith son of the Universal Father. The mortal mind
consents to worship; the immortal soul craves and initiates worship; the divine
Adjuster presence conducts such worship in behalf of the mortal mind and the
evolving immortal soul. True worship, in the last analysis, becomes an
experience realized on four cosmic levels: the intellectual, the morontial, the
spiritual, and the personal--the consciousness of mind, soul, and spirit, and
their unification in personality.
4. GOD IN RELIGION
The morality of the religions of evolution drives men forward in the God quest
by the motive power of fear. The religions of revelation allure men to seek for
a God of love because they crave to become like him. But religion is not merely
a passive feeling of "absolute dependence" and "surety of survival"; it is a
living and dynamic experience of divinity attainment predicated on humanity
service.
The great and immediate service of true religion is the establishment of an
enduring unity in human experience, a lasting peace and a profound assurance.
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With primitive man, even polytheism is a relative unification of the evolving
concept of Deity; polytheism is monotheism in the making. Sooner or later, God
is destined to be comprehended as the reality of values, the substance of
meanings, and the life of truth.
God is not only the determiner of destiny; he is man's eternal destination. All
nonreligious human activities seek to bend the universe to the distorting
service of self; the truly religious individual seeks to identify the self with
the universe and then to dedicate the activities of this unified self to the
service of the universe family of fellow beings, human and superhuman.
The domains of philosophy and art intervene between the nonreligious and the
religious activities of the human self. Through art and philosophy the
material-minded man is inveigled into the contemplation of the spiritual
realities and universe values of eternal meanings.
All religions teach the worship of Deity and some doctrine of human salvation.
The Buddhist religion promises salvation from suffering, unending peace; the
Jewish religion promises salvation from difficulties, prosperity predicated on
righteousness; the Greek religion promised salvation from disharmony, ugliness,
by the realization of beauty; Christianity promises salvation from sin,
sanctity; Mohammedanism provides deliverance from the rigorous moral standards
of Judaism and Christianity. The religion of Jesus is salvation from self,
deliverance from the evils of creature isolation in time and in eternity.
The Hebrews based their religion on goodness; the Greeks on beauty; both
religions sought truth. Jesus revealed a God of love, and love is all-embracing
of truth, beauty, and goodness.
The Zoroastrians had a religion of morals; the Hindus a religion of
metaphysics; the Confucianists a religion of ethics. Jesus lived a religion of
service. All these religions are of value in that they are valid approaches to
the religion of Jesus. Religion is destined to become the reality of the
spiritual unification of all that is good, beautiful, and true in human
experience.
The Greek religion had a watchword "Know yourself"; the Hebrews centered their
teaching on "Know your God"; the Christians preach a gospel aimed at a
"knowledge of the Lord Jesus Christ"; Jesus proclaimed the good news of
"knowing God, and yourself as a son of God." These differing concepts of the
purpose of religion determine the individual's attitude in various life
situations and foreshadow the depth of worship and the nature of his personal
habits of prayer. The spiritual status of any religion may be determined by the
nature of its prayers.
The concept of a semihuman and jealous God is an inevitable transition between
polytheism and sublime monotheism. An exalted anthropomorphism is the highest
attainment level of purely evolutionary religion. Christianity has elevated the
concept of anthropomorphism from the ideal of the human to the transcendent and
divine concept of the person of the glorified Christ. And this is the highest
anthropomorphism that man can ever conceive.
The Christian concept of God is an attempt to combine three separate teachings:
1. The Hebrew concept--God as a vindicator of moral values, a righteous God.
2. The Greek concept--God as a unifier, a God of wisdom.
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3. Jesus' concept--God as a living friend, a loving Father, the divine
presence.
It must therefore be evident that composite Christian theology encounters great
difficulty in attaining consistency. This difficulty is further aggravated by
the fact that the doctrines of early Christianity were generally based on the
personal religious experience of three different persons: Philo of Alexandria,
Jesus of Nazareth, and Paul of Tarsus.
In the study of the religious life of Jesus, view him positively. Think not so
much of his sinlessness as of his righteousness, his loving service. Jesus
upstepped the passive love disclosed in the Hebrew concept of the heavenly
Father to the higher active and creature-loving affection of a God who is the
Father of every individual, even of the wrongdoer.
5. THE CONSCIOUSNESS OF GOD
Morality has its origin in the reason of self-consciousness; it is superanimal
but wholly evolutionary. Human evolution embraces in its unfolding all
endowments antecedent to the bestowal of the Adjusters and to the pouring out
of the Spirit of Truth. But the attainment of levels of morality does not
deliver man from the real struggles of mortal living. Man's physical
environment entails the battle for existence; the social surroundings
necessitate ethical adjustments; the moral situations require the making of
choices in the highest realms of reason; the spiritual experience (having
realized God) demands that man find him and sincerely strive to be like him.
Religion is not grounded in the facts of science, the obligations of society,
the assumptions of philosophy, or the implied duties of morality. Religion is
an independent realm of human response to life situations and is unfailingly
exhibited at all stages of human development which are postmoral. Religion may
permeate all four levels of the realization of values and the enjoyment of
universe fellowship: the physical or material level of self-preservation; the
social or emotional level of fellowship; the moral or duty level of reason; the
spiritual level of the consciousness of universe fellowship through divine
worship.
The fact-seeking scientist conceives of God as the First Cause, a God of force.
The emotional artist sees God as the ideal of beauty, a God of aesthetics. The
reasoning philosopher is sometimes inclined to posit a God of universal unity,
even a pantheistic Deity. The religionist of faith believes in a God who
fosters survival, the Father in heaven, the God of love.
Moral conduct is always an antecedent of evolved religion and a part of even
revealed religion, but never the whole of religious experience. Social service
is the result of moral thinking and religious living. Morality does not
biologically lead to the higher spiritual levels of religious experience. The
adoration of the abstract beautiful is not the worship of God; neither is
exaltation of nature nor the reverence of unity the worship of God.
Evolutionary religion is the mother of the science, art, and philosophy which
elevated man to the level of receptivity to revealed religion, including the
bestowal of Adjusters and the coming of the Spirit of Truth. The evolutionary
picture of human existence begins and ends with religion, albeit very different
qualities of religion, one evolutional and biological, the other revelational
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and periodical. And so, while religion is normal and natural to man, it is also
optional. Man does not have to be religious against his will.
Religious experience, being essentially spiritual, can never be fully
understood by the material mind; hence the function of theology, the psychology
of religion. The essential doctrine of the human realization of God creates a
paradox in finite comprehension. It is well-nigh impossible for human logic and
finite reason to harmonize the concept of divine immanence, God within and a
part of every individual, with the idea of God's transcendence, the divine
domination of the universe of universes. These two essential concepts of Deity
must be unified in the faith-grasp of the concept of the transcendence of a
personal God and in the realization of the indwelling presence of a fragment of
that God in order to justify intelligent worship and validate the hope of
personality survival. The difficulties and paradoxes of religion are inherent
in the fact that the realities of religion are utterly beyond the mortal
capacity for intellectual comprehension.
Mortal man secures three great satisfactions from religious experience, even in
the days of his temporal sojourn on earth:
1. Intellectually he acquires the satisfactions of a more unified human
consciousness.
2. Philosophically he enjoys the substantiation of his ideals of moral values.
3. Spiritually he thrives in the experience of divine companionship, in the
spiritual satisfactions of true worship.
God-consciousness, as it is experienced by an evolving mortal of the realms,
must consist of three varying factors, three differential levels of reality
realization. There is first the mind consciousness--the comprehension of the
idea of God. Then follows the soul consciousness--the realization of the ideal
of God. Last, dawns the spirit consciousness--the realization of the spirit
reality of God. By the unification of these factors of the divine realization,
no matter how incomplete, the mortal personality at all times overspreads all
conscious levels with a realization of the personality of God. In those mortals
who have attained the Corps of the Finality all this will in time lead to the
realization of the supremacy of God and may subsequently eventuate in the
realization of the ultimacy of God, some phase of the absonite
superconsciousness of the Paradise Father.
The experience of God-consciousness remains the same from generation to
generation, but with each advancing epoch in human knowledge the philosophic
concept and the theologic definitions of God must change. God-knowingness,
religious consciousness, is a universe reality, but no matter how valid (real)
religious experience is, it must be willing to subject itself to intelligent
criticism and reasonable philosophic interpretation; it must not seek to be a
thing apart in the totality of human experience.
Eternal survival of personality is wholly dependent on the choosing of the
mortal mind, whose decisions determine the survival potential of the immortal
soul. When the mind believes God and the soul knows God, and when, with the
fostering Adjuster, they all desire God, then is survival assured. Limitations
of intellect, curtailment of education, deprivation of culture, impoverishment
of social status, even inferiority of the human standards of morality resulting
from the unfortunate lack of educational, cultural, and social advantages,
cannot invalidate the presence of the divine spirit in such unfortunate and
humanly handicapped but believing individuals. The indwelling of the Mystery
Monitor con-
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stitutes the inception and insures the possibility of the potential of growth
and survival of the immortal soul.
The ability of mortal parents to procreate is not predicated on their
educational, cultural, social, or economic status. The union of the parental
factors under natural conditions is quite sufficient to initiate offspring. A
human mind discerning right and wrong and possessing the capacity to worship
God, in union with a divine Adjuster, is all that is required in that mortal to
initiate and foster the production of his immortal soul of survival qualities
if such a spirit-endowed individual seeks God and sincerely desires to become
like him, honestly elects to do the will of the Father in heaven.
6. THE GOD OF PERSONALITY
The Universal Father is the God of personalities. The domain of universe
personality, from the lowest mortal and material creature of personality status
to the highest persons of creator dignity and divine status, has its center and
circumference in the Universal Father. God the Father is the bestower and the
conservator of every personality. And the Paradise Father is likewise the
destiny of all those finite personalities who wholeheartedly choose to do the
divine will, those who love God and long to be like him.
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. We clearly perceive the numerous factors
which, when put together, constitute the vehicle for human personality, but we
do not fully comprehend the nature and significance of such a finite
personality.
Personality is potential in all creatures who possess a mind endowment ranging
from the minimum of self-consciousness to the maximum of God-consciousness. But
mind endowment alone is not personality, neither is spirit nor physical energy.
Personality is that quality and value in cosmic reality which is exclusively
bestowed by God the Father upon these living systems of the associated and
co-ordinated energies of matter, mind, and spirit. Neither is personality a
progressive achievement. Personality may be material or spiritual, but there
either is personality or there is no personality. The other-than-personal never
attains the level of the personal except by the direct act of the Paradise
Father.
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. The fundamental attributes of human selfhood, as
well as the absolute Adjuster nucleus of the human personality, are the
bestowals of the Universal Father, acting in his exclusively personal domain of
cosmic ministry.
The Adjusters of prepersonal status indwell numerous types of mortal creatures,
thus insuring that these same beings may survive mortal death to personalize as
morontia creatures with the potential of ultimate spirit attainment. For, when
such a creature mind of personality endowment is indwelt by a fragment of the
spirit of the eternal God, the prepersonal bestowal of the personal Father,
then does this finite personality possess the potential of the divine and the
eternal and aspire to a destiny akin to the Ultimate, even reaching out for a
realization of the Absolute.
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Capacity for divine personality is inherent in the prepersonal Adjuster;
capacity for human personality is potential in the cosmic-mind endowment of the
human being. But the experiential personality of mortal man is not observable
as an active and functional reality until after the material life vehicle of
the mortal creature has been touched by the liberating divinity of the
Universal Father, being thus launched upon the seas of experience as a
self-conscious and a (relatively) self-determinative and self-creative
personality. The material self is truly and unqualifiedly personal.
The material self has personality and identity, temporal identity; the
prepersonal spirit Adjuster also has identity, eternal identity. This material
personality and this spirit prepersonality are capable of so uniting their
creative attributes as to bring into existence the surviving identity of the
immortal soul.
Having thus provided for the growth of the immortal soul and having liberated
man's inner self from the fetters of absolute dependence on antecedent
causation, the Father stands aside. Now, man having thus been liberated from
the fetters of causation response, at least as pertains to eternal destiny, and
provision having been made for the growth of the immortal self, the soul, it
remains for man himself to will the creation or to inhibit the creation of this
surviving and eternal self which is his for the choosing. No other being,
force, creator, or agency in all the wide universe of universes can interfere
to any degree with the absolute sovereignty of the mortal free will, as it
operates within the realms of choice, regarding the eternal destiny of the
personality of the choosing mortal. As pertains to eternal survival, God has
decreed the sovereignty of the material and mortal will, and that decree is
absolute.
The bestowal of creature personality confers relative liberation from slavish
response to antecedent causation, and the personalities of all such moral
beings, evolutionary or otherwise, are centered in the personality of the
Universal Father. They are ever drawn towards his Paradise presence by that
kinship of being which constitutes the vast and universal family circle and
fraternal circuit of the eternal God. There is a kinship of divine spontaneity
in all personality.
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.
As all gravity is circuited in the Isle of Paradise, as all mind is circuited
in the Conjoint Actor and all spirit in the Eternal Son, so is all personality
circuited in the personal presence of the Universal Father, and this circuit
unerringly transmits the worship of all personalities to the Original and
Eternal Personality.
Concerning those personalities who are not Adjuster indwelt: The attribute of
choice-liberty is also bestowed by the Universal Father, and such persons are
likewise embraced in the great circuit of divine love, the personality circuit
of the Universal Father. God provides for the sovereign choice of all true
personalities. No personal creature can be coerced into the eternal adventure;
the portal of eternity opens only in response to the freewill choice of the
freewill sons of the God of free will.
top of page - 72
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.
[This is the fifth and last of the series presenting the narrative of the
Universal Father by a Divine Counselor of Uversa.]
top of page - 73
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Subjects Archive The Urantia Book Urantia Book PART I: The Central and Super
Universes : The Universal Father The Nature Of God The Attributes Of God God's
Relation To The Universe God's Relation To The Individual The Eternal Son
Relation Of The Eternal Son To The Universe The Infinite Spirit Relation Of The
Infinite Spirit To The Universe The Paradise Trinity The Eternal Isle Of
Paradise The Universe Of Universes The Sacred Spheres Of Paradise The Central
And Divine Universe The Seven Superuniverses The Seven Master Spirits The Seven
Supreme Spirit Groups The Supreme Trinity Personalities The Co-ordinate
Trinity-origin Beings The Paradise Sons Of God The Paradise Creator Sons The
Trinitized Sons Of God The Solitary Messengers Higher Personalities Of The
Infinite Spirit The Messenger Hosts Of Space Ministering Spirits Of The Central
Universe Ministry Of The Primary Supernaphim Ministering Spirits Of The
Superuniverses The Universe Power Directors Personalities Of The Grand Universe
The Corps Of The Finality
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