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Urantia Book Paper 115 The Supreme Being
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Subjects Archive The Urantia Book Urantia Book PART III: The History of Urantia
: The Origin Of Urantia Life Establishment On Urantia The Marine-life Era On
Urantia Urantia During The Early Land-life Era The Mammalian Era On Urantia The
Dawn Races Of Early Man The First Human Family The Evolutionary Races Of Color
The Overcontrol Of Evolution The Planetary Prince Of Urantia The Planetary
Rebellion The Dawn Of Civilization Primitive Human Institutions The Evolution
Of Human Government Development Of The State Government On A Neighboring Planet
The Garden Of Eden Adam And Eve The Default Of Adam And Eve The Second Garden
The Midway Creatures The Violet Race After The Days Of Adam Andite Expansion In
The Orient Andite Expansion In The Occident Development Of Modern Civilization
The Evolution Of Marriage The Marriage Institution Marriage And Family Life The
Origins Of Worship Early Evolution Of Religion The Ghost Cults Fetishes,
Charms, And Magic Sin, Sacrifice, And Atonement Shamanism--medicine Men And
Priests The Evolution Of Prayer The Later Evolution Of Religion Machiventa
Melchizedek The Melchizedek Teachings In The Orient The Melchizedek Teachings
In The Levant Yahweh--god Of The Hebrews Evolution Of The God Concept Among The
Hebrews The Melchizedek Teachings In The Occident The Social Problems Of
Religion Religion In Human Experience The Real Nature Of Religion The
Foundations Of Religious Faith The Reality Of Religious Experience Growth Of
The Trinity Concept Deity And Reality Universe Levels Of Reality Origin And
Nature Of Thought Adjusters Mission And Ministry Of Thought Adjusters Relation
Of Adjusters To Universe Creatures Relation Of Adjusters To Individual Mortals
... The Supreme Being
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Paper 115 The Supreme Being
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Introduction
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.
1. RELATIVITY OF CONCEPT FRAMES
Partial, incomplete, and evolving intellects would be helpless in the master
universe, would be unable to form the first rational thought pattern, were it
not for the innate ability of all mind, high or low, to form a universe frame
in which to think. If mind cannot fathom conclusions, if it cannot penetrate to
true origins, then will such mind unfailingly postulate conclusions and invent
origins that it may have a means of logical thought within the frame of these
mind-created postulates. And while such universe frames for creature thought
are indispensable to rational intellectual operations, they are, without
exception, erroneous to a greater or lesser degree.
Conceptual frames of the universe are only relatively true; they are
serviceable scaffolding which must eventually give way before the expansions of
enlarging cosmic comprehension. The understandings of truth, beauty, and
goodness, morality, ethics, duty, love, divinity, origin, existence, purpose,
destiny, time, space, even Deity, are only relatively true. God is much, much
more than a Father, but the Father is man's highest concept of God;
nonetheless, the Father-Son portrayal of Creator-creature relationship will be
augmented by those supermortal conceptions of Deity which will be attained in
Orvonton, in Havona, and on Paradise. Man must think in a mortal universe
frame, but that does not mean that he cannot envision other and higher frames
within which thought can take place.
In order to facilitate mortal comprehension of the universe of universes, the
diverse levels of cosmic reality have been designated as finite, absonite, and
absolute. Of these only the absolute is unqualifiedly eternal, truly
existential. Absonites and finites are derivatives, modifications,
qualifications, and attenuations of the original and primordial absolute
reality of infinity.
The realms of the finite exist by virtue of the eternal purpose of God. Finite
creatures, high and low, may propound theories, and have done so, as to the
necessity of the finite in the cosmic economy, but in the last analysis it
exists because God so willed. The universe cannot be explained, neither can a
finite creature offer a rational reason for his own individual existence
without appealing to the prior acts and pre-existent volition of ancestral
beings, Creators or procreators.
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2. THE ABSOLUTE BASIS FOR SUPREMACY
From the existential standpoint, nothing new can happen throughout the
galaxies, for the completion of infinity inherent in the I AM is eternally
present in the seven Absolutes, is functionally associated in the triunities,
and is transmitively associated in the triodities. But the fact that infinity
is thus existentially present in these absolute associations in no way makes it
impossible to realize new cosmic experientials. From a finite creature's
viewpoint, infinity contains much that is potential, much that is on the order
of a future possibility rather than a present actuality.
Value is a unique element in universe reality. We do not comprehend how the
value of anything infinite and divine could possibly be increased. But we
discover that meanings can be modified if not augmented even in the relations
of infinite Deity. To the experiential universes even divine values are
increased as actualities by enlarged comprehension of reality meanings.
The entire scheme of universal creation and evolution on all experiencing
levels is apparently a matter of the conversion of potentialities into
actualities; and this transmutation has to do equally with the realms of space
potency, mind potency, and spirit potency.
The apparent method whereby the possibilities of the cosmos are brought into
actual existence varies from level to level, being experiential evolution in
the finite and experiential eventuation in the absonite. Existential infinity
is indeed unqualified in all-inclusiveness, and this very all-inclusiveness
must, perforce, encompass even the possibility for evolutionary finite
experiencing. And the possibility for such experiential growth becomes a
universe actuality through triodity relationships impinging upon and in the
Supreme.
3. ORIGINAL, ACTUAL, AND POTENTIAL
The absolute cosmos is conceptually without limit; to define the extent and
nature of this primal reality is to place qualifications upon infinity and to
attenuate the pure concept of eternity. The idea of the infinite-eternal, the
eternal-infinite, is unqualified in extent and absolute in fact. There is no
language in the past, present, or future of Urantia adequate to express the
reality of infinity or the infinity of reality. Man, a finite creature in an
infinite cosmos, must content himself with distorted reflections and attenuated
conceptions of that limitless, boundless, never-beginning, never-ending
existence the comprehension of which is really beyond his ability.
Mind can never hope to grasp the concept of an Absolute without attempting
first to break the unity of such a reality. Mind is unifying of all
divergencies, but in the very absence of such divergencies, mind finds no basis
upon which to attempt to formulate understanding concepts.
The primordial stasis of infinity requires segmentation prior to human attempts
at comprehension. There is a unity in infinity which has been expressed in
these papers as the I AM--the premier postulate of the creature mind. But never
can a creature understand how it is that this unity becomes duality, triunity,
and diversity while yet remaining an unqualified unity. Man encounters a
similar problem when he pauses to contemplate the undivided Deity of Trinity
alongside the plural personalization of God.
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It is only man's distance from infinity that causes this concept to be
expressed as one word. While infinity is on the one hand UNITY, on the other it
is DIVERSITY without end or limit. Infinity, as it is observed by finite
intelligences, is the maximum paradox of creature philosophy and finite
metaphysics. Though man's spiritual nature reaches up in the worship experience
to the Father who is infinite, man's intellectual comprehension capacity is
exhausted by the maximum conception of the Supreme Being. Beyond the Supreme,
concepts are increasingly names; less and less are they true designations of
reality; more and more do they become the creature's projection of finite
understanding toward the superfinite.
One basic conception of the absolute level involves a postulate of three
phases:
1. The Original. The unqualified concept of the First Source and Center, that
source manifestation of the I AM from which all reality takes origin.
2. The Actual. The union of the three Absolutes of actuality, the Second,
Third, and Paradise Sources and Centers. This triodity of the Eternal Son, the
Infinite Spirit, and the Paradise Isle constitutes the actual revelation of the
originality of the First Source and Center.
3. The Potential. The union of the three Absolutes of potentiality, the Deity,
Unqualified, and Universal Absolutes. This triodity of existential potentiality
constitutes the potential revelation of the originality of the First Source and
Center.
The interassociation of the Original, the Actual, and the Potential yields the
tensions within infinity which result in the possibility for all universe
growth; and growth is the nature of the Sevenfold, the Supreme, and the
Ultimate.
In the association of the Deity, Universal, and Unqualified Absolutes,
potentiality is absolute while actuality is emergent; in the association of the
Second, Third, and Paradise Sources and Centers, actuality is absolute while
potentiality is emergent; in the originality of the First Source and Center, we
cannot say that either actuality or potentiality is either existent or
emergent--the Father is.
From the time viewpoint, the Actual is that which was and is; the Potential is
that which is becoming and will be; the Original is that which is. From the
eternity viewpoint, the differences between the Original, the Actual, and the
Potential are not thus apparent. These triune qualities are not so
distinguished on Paradise-eternity levels. In eternity all is--only has all not
yet been revealed in time and space.
From a creature's viewpoint, actuality is substance, potentiality is capacity.
Actuality exists centermost and expands therefrom into peripheral infinity;
potentiality comes inward from the infinity periphery and converges at the
center of all things. Originality is that which first causes and then balances
the dual motions of the cycle of reality metamorphosis from potentials to
actuals and the potentializing of existing actuals.
The three Absolutes of potentiality are operative on the purely eternal level
of the cosmos, hence never function as such on subabsolute levels. On the
descending levels of reality the triodity of potentiality is manifest with the
Ultimate and upon the Supreme. The potential may fail to time-actualize with
respect to a part on some subabsolute level, but never in the aggregate. The
will of God does
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ultimately prevail, not always concerning the individual but invariably
concerning the total.
It is in the triodity of actuality that the existents of the cosmos have their
center; be it spirit, mind, or energy, all center in this association of the
Son, the Spirit, and Paradise. The personality of the spirit Son is the master
pattern for all personality throughout all universes. The substance of the
Paradise Isle is the master pattern of which Havona is a perfect, and the
superuniverses are a perfecting, revelation. The Conjoint Actor is at one and
the same time the mind activation of cosmic energy, the conceptualization of
spirit purpose, and the integration of the mathematical causes and effects of
the material levels with the volitional purposes and motives of the spiritual
level. In and to a finite universe the Son, Spirit, and Paradise function in
and upon the Ultimate as he is conditioned and qualified in the Supreme.
Actuality (of Deity) is what man seeks in the Paradise ascent. Potentiality (of
human divinity) is what man evolves in that search. The Original is what makes
possible the coexistence and integration of man the actual, man the potential,
and man the eternal.
The final dynamics of the cosmos have to do with the continual transfer of
reality from potentiality to actuality. In theory, there may be an end to this
metamorphosis, but in fact, such is impossible since the Potential and the
Actual are both encircuited in the Original (the I AM), and this identification
makes it forever impossible to place a limit on the developmental progression
of the universe. Whatsoever is identified with the I AM can never find an end
to progression since the actuality of the potentials of the I AM is absolute,
and the potentiality of the actuals of the I AM is also absolute. Always will
actuals be opening up new avenues of the realization of hitherto impossible
potentials--every human decision not only actualizes a new reality in human
experience but also opens up a new capacity for human growth. The man lives in
every child, and the morontia progressor is resident in the mature God-knowing
man.
Statics in growth can never appear in the total cosmos since the basis for
growth--the absolute actuals--is unqualified, and since the possibilities for
growth--the absolute potentials--are unlimited. From a practical viewpoint the
philosophers of the universe have come to the conclusion that there is no such
thing as an end.
From a circumscribed view there are, indeed, many ends, many terminations of
activities, but from a larger viewpoint on a higher universe level, there are
no endings, merely transitions from one phase of development to another. The
major chronicity of the master universe is concerned with the several universe
ages, the Havona, the superuniverse, and the outer universe ages. But even
these basic divisions of sequence relationships cannot be more than relative
landmarks on the unending highway of eternity.
The final penetration of the truth, beauty, and goodness of the Supreme Being
could only open up to the progressing creature those absonite qualities of
ultimate divinity which lie beyond the concept levels of truth, beauty, and
goodness.
4. SOURCES OF SUPREME REALITY
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
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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.
The source of the Supreme is in the Paradise Trinity--eternal, actual, and
undivided Deity. The Supreme is first of all a spirit person, and this spirit
person stems from the Trinity. But the Supreme is secondly a Deity of
growth--evolutionary growth--and this growth derives from the two triodities,
actual and potential.
If it is difficult to comprehend that the infinite triodities can function on
the finite level, pause to consider that their very infinity must in itself
contain the potentiality of the finite; infinity encompasses all things ranging
from the lowest and most qualified finite existence to the highest and
unqualifiedly absolute realities.
It is not so difficult to comprehend that the infinite does contain the finite
as it is to understand just how this infinite actually is manifest to the
finite. But the Thought Adjusters indwelling mortal man are one of the eternal
proofs that even the absolute God (as absolute) can and does actually make
direct contact with even the lowest and least of all universe will creatures.
The triodities which collectively encompass the actual and the potential are
manifest on the finite level in conjunction with the Supreme Being. The
technique of such manifestation is both direct and indirect: direct in so far
as triodity relations repercuss directly in the Supreme and indirect in so far
as they are derived through the eventuated level of the absonite.
Supreme reality, which is total finite reality, is in process of dynamic growth
between the unqualified potentials of outer space and the unqualified actuals
at the center of all things. The finite domain thus factualizes through the
co-operation of the absonite agencies of Paradise and the Supreme Creator
Personalities of time. The act of maturing the qualified possibilities of the
three great potential Absolutes is the absonite function of the Architects of
the Master Universe and their transcendental associates. And when these
eventualities have attained to a certain point of maturation, the Supreme
Creator Personalities emerge from Paradise to engage in the agelong task of
bringing the evolving universes into factual being.
The growth of Supremacy derives from the triodities; the spirit person of the
Supreme, from the Trinity; but the power prerogatives of the Almighty are
predicated on the divinity successes of God the Sevenfold, while the conjoining
of the power prerogatives of the Almighty Supreme with the spirit person of God
the Supreme takes place by virtue of the ministry of the Conjoint Actor, who
bestowed the mind of the Supreme as the conjoining factor in this evolutionary
Deity.
5. RELATION OF THE SUPREME TO THE PARADISE
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
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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.
The function of the Trinity is related to the function of the Supreme, for the
Trinity is functional on all (total) levels, including the level of the
function of Supremacy. But as the age of Havona gives way to the age of the
superuniverses, so does the discernible action of the Trinity as immediate
creator give way to the creative acts of the children of the Paradise Deities.
6. RELATION OF THE SUPREME TO THE TRIODITIES
The triodity of actuality continues to function directly in the post-Havona
epochs; Paradise gravity grasps the basic units of material existence, the
spirit gravity of the Eternal Son operates directly upon the fundamental values
of spirit existence, and the mind gravity of the Conjoint Actor unerringly
clutches all vital meanings of intellectual existence.
But as each stage of creative activity proceeds out through uncharted space, it
functions and exists farther and farther removed from direct action by the
creative forces and divine personalities of central emplacement--the absolute
Isle of Paradise and the infinite Deities resident thereon. These successive
levels of cosmic existence become, therefore, increasingly dependent upon
developments within the three Absolute potentialities of infinity.
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.
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.
In the present universe age this dual motion is revealed in the descending and
ascending personalities of the grand universe. The Supreme Creator
Personalities and all their divine associates are reflective of the outward,
diverging motion of the Supreme, while the ascending pilgrims from the seven
superuniverses are indicative of the inward, converging trend of Supremacy.
Always is the finite Deity seeking for dual correlation, inward toward Paradise
and the Deities thereof and outward toward infinity and the Absolutes therein.
The mighty eruption of the Paradise-creative divinity personalizing in the
Creator Sons and powerizing in the power controllers, signifies the vast
outsurge of Supremacy into the domains of potentiality, while the endless
procession of the ascending creatures of the grand universe witnesses the
mighty insurge of Supremacy toward unity with Paradise Deity.
Human beings have learned that the motion of the invisible may sometimes be
discerned by observing its effects on the visible; and we in the universes have
top of page - 1266
long since learned to detect the movements and trends of Supremacy by observing
the repercussions of such evolutions in the personalities and patterns of the
grand universe.
Though we are not sure, we believe that, as a finite reflection of Paradise
Deity, the Supreme is engaged in an eternal progression into outer space; but
as a qualification of the three Absolute potentials of outer space, this
Supreme Being is forever seeking for Paradise coherence. And these dual motions
seem to account for most of the basic activities in the presently organized
universes.
7. THE NATURE OF THE SUPREME
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.
All this must be according to the Father's plan, which has predicated finite
progress upon effort, creature achievement upon perseverance, and personality
development upon faith. By thus ordaining the experience-evolution of the
Supreme, the Father has made it possible for finite creatures to exist in the
universes and, by experiential progression, sometime to attain the divinity of
Supremacy.
Including the Supreme and even the Ultimate, all reality, excepting the
unqualified values of the seven Absolutes, is relative. The fact of Supremacy
is predicated on Paradise power, Son personality, and Conjoint action, but the
growth of the Supreme is involved in the Deity Absolute, the Unqualified
Absolute, and the Universal Absolute. And this synthesizing and unifying
Deity--God the Supreme--is the personification of the finite shadow cast
athwart the grand universe by the infinite unity of the unsearchable nature of
the Paradise Father, the First Source and Center.
To the extent that the triodities are directly operative on the finite level,
they impinge upon the Supreme, who is the Deity focalization and cosmic
summation of the finite qualifications of the natures of the Absolute Actual
and the Absolute Potential.
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.
God the Supreme does not appear to have been inevitable in unqualified
infinity, but he seems to be on all relativity levels. He is the indispensable
focalizer, summarizer, and encompasser of evolutionary experience, effectively
unifying the results of this mode of reality perception in his Deity nature.
And all this he appears to do for the purpose of contributing to the appearance
of the inevitable eventuation, the superexperience and superfinite
manifestation of God the Ultimate.
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The Supreme Being cannot be fully appreciated without taking into consideration
source, function, and destiny: relationship to the originating Trinity, the
universe of activity, and the Trinity Ultimate of immediate destiny.
By the process of summating evolutionary experience the Supreme connects the
finite with the absonite, even as the mind of the Conjoint Actor integrates the
divine spirituality of the personal Son with the immutable energies of the
Paradise pattern, and as the presence of the Universal Absolute unifies Deity
activation with the Unqualified reactivity. And this unity must be a revelation
of the undetected working of the original unity of the First Father-Cause and
Source-Pattern of all things and all beings.
[Sponsored by a Mighty Messenger temporarily sojourning on Urantia.]
top of page - 1268
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Subjects Archive The Urantia Book Urantia Book PART III: The History of Urantia
: The Origin Of Urantia Life Establishment On Urantia The Marine-life Era On
Urantia Urantia During The Early Land-life Era The Mammalian Era On Urantia The
Dawn Races Of Early Man The First Human Family The Evolutionary Races Of Color
The Overcontrol Of Evolution The Planetary Prince Of Urantia The Planetary
Rebellion The Dawn Of Civilization Primitive Human Institutions The Evolution
Of Human Government Development Of The State Government On A Neighboring Planet
The Garden Of Eden Adam And Eve The Default Of Adam And Eve The Second Garden
The Midway Creatures The Violet Race After The Days Of Adam Andite Expansion In
The Orient Andite Expansion In The Occident Development Of Modern Civilization
The Evolution Of Marriage The Marriage Institution Marriage And Family Life The
Origins Of Worship Early Evolution Of Religion The Ghost Cults Fetishes,
Charms, And Magic Sin, Sacrifice, And Atonement Shamanism--medicine Men And
Priests The Evolution Of Prayer The Later Evolution Of Religion Machiventa
Melchizedek The Melchizedek Teachings In The Orient The Melchizedek Teachings
In The Levant Yahweh--god Of The Hebrews Evolution Of The God Concept Among The
Hebrews The Melchizedek Teachings In The Occident The Social Problems Of
Religion Religion In Human Experience The Real Nature Of Religion The
Foundations Of Religious Faith The Reality Of Religious Experience Growth Of
The Trinity Concept Deity And Reality Universe Levels Of Reality Origin And
Nature Of Thought Adjusters Mission And Ministry Of Thought Adjusters Relation
Of Adjusters To Universe Creatures Relation Of Adjusters To Individual Mortals
The Adjuster And The Soul Personality Survival Seraphic Guardians Of Destiny
Seraphic Planetary Government The Supreme Being The Almighty Supreme God The
Supreme Supreme And Ultimate--time And Space The Bestowals Of Christ Michael
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