DISPUTED QUESTIONS
about December 30th
I wanted to put this on the forum at Monjoronson Com, but it
got too long, so I will do it as a blog and put the link on the forum and also
on Facebook etc etc.
Does the Father act directly in any way in the finite worlds
? If so when and how?
Some disagreement has arisen on these questions. There are
those who say that consistency requires that the Father should act only through
the normal agencies He has set up as executives throughout creation. Others
claim that He sometimes intervenes directly.
It is certainly asserted in TUB (The Urantia Book) that
Master Sons enjoy unqualified sovereignty within their own local universe. The
whole of Paper 21, especially the last two sections, makes that abundantly
clear. After studying it, I have come to the preliminary conclusion that,
except as stated below, the Father would not override the ordinary jurisdiction
of a Master Son unless the Master Son requested Him to intervene directly. If
the T/R and Father Fragment contacts of Ron Besser are valid (and I do not
intend to beg the question about that), then this condition has been fulfilled,
because not only has our Master Son requested God's intervention, but so have
our three Ancients of Days. The reason given was that otherwise they would not
know how to avoid the destruction of our world under standard procedures.
In solving this difficulty
we should first realize the inherent unity of divinity, pervaded by the
will of the Father. TUB stresses the unity of divinity. All divine beings are
working together in such a way that the primacy and reserved will of the Father
is implemented in everything they do. TUB says that it is not known whether the
Father reserves His will because it is impossible to delegate or alienate it or
for some other reason. Personally I am convinced that it is so much an
intrinsic part of Him that it is impossible for Him to become detached from His
will. My argument is that love is will, and will is love. You can't have true
love without will. Therefore, will can no more be detached from the Father than
love can. But others can participate in His will just as they can in His love.
His love is the root of all love. His will is the root of all will. He is the
Root of everything, period. The Father cannot surrender His will to other
persons because His will is the only guarantee of the welfare of the totality
and the greatest good of the greatest number impartially. It applies the power
of His love in action. For this reason "what the Father wills is ". I believe that His
love/will/truth is the salient factor in the Principle of Self-Existence that
He constitutes. It is the urgund of
all existence as such, both ens a se ipso
and ens in se ipso. From that we
get the ipsum esse subsistens of
Thomas Aquinas. That is why the "I AM" Father is the First Cause,
Center, and Source of everything.
In the ff. quotation TUB stresses how the Creator Son
functions in close unity with all other deities. As we all know, Jesus was
passionate in his insistence on the point that he did nothing except what he
saw the Father doing. This presupposes that everything has happened before at
the absolute level (as stated in Psalm 139 as well as by Thomas Aquinas'
philosophy), without eliminating free will. This suggests to my mind that the
finite level of reality loops out from the absolute, something like a parallel
processor.
"(239.6) 21:3.24 In settling the question of sovereignty in a local universe,
the Creator Son is not only demonstrating his own fitness to rule but is also
revealing the nature and portraying the sevenfold attitude of the Paradise
Deities. The finite understanding and creature appreciation of the Father’s
primacy is concerned in the adventure of a Creator Son when he condescends to
take upon himself the form and experiences of his creatures. These primary
Paradise Sons are the real revealers of the Father’s loving nature and
beneficent authority, the same Father who, in association with the Son and the
Spirit, is the universal head of all power, personality, and government
throughout all the universal realms."
In view of this I would shun any attempt
to restrict our sense of what the Father is capable of doing. Obviously, He is
omnipotent without being omnificent, and to see Him as omnificent would be to
consign us to the dangerous trap of pantheism, which led Lucifer ultimately to
deny the existence of the Father. But that does not imply that we should
attempt to restrict His full freedom of action. We know He can not do the
undoable, like making something a square and a circle at the same time. But
only divine wisdom could tell where exactly are the boundaries of His free
action. It is not within our remit to define such intimate aspects of Infinity.
TUB shows us that when rebellion occurs we can, by observing the reactions of divinity, find out more
about how God functions. The invisible becomes visible in its effects, just as
the wind becomes visible in shaking the branches of trees.
This also shows us that the reactions of
God are specific and possibly unique in each concrete situation, and,
therefore, cannot be fully determined by precedents. We cannot bind Him by
precedents. If we attempt to do so we stand in danger of becoming like the
"deceitful scoffers" mentioned in the Gospels: "In the last days
there shall come deceitful scoffers, and they shall say: 'where is his promise
and his coming, for behold, all things are as they were from the beginning.'
" Whereas, in fact, if you observe
things closely, even if it is true in principle to say "plus ca change
plus c'est la meme chose" (because spiritual realities never change),
everything else is always changing.
Undoubtedly the Gospels also told us to
beware of many false prophets that would come. But if every prophet is held to
be false where is the value of prophecy? Discernment should not be overcome by
gullibility, but neither should it give way to pedantic skepticism.
Factors of Primacy:
The whole of Paper 1 should be read to make
clear the primacy of the Father. But I must give one quotation that refers
specifically to the local universes:
"(24.7) 1:2.9 In theory you may think of God as the Creator, and he is the
personal creator of Paradise and the central universe of perfection, but the
universes of time and space are all created and organized by the Paradise corps
of the Creator Sons. The Universal Father is not the personal creator of the
local universe of Nebadon; the universe in which you live is the creation of
his Son Michael. Though the Father does not personally create the evolutionary
universes, he does control them in many of their universal relationships and in
certain of their manifestations of physical, mindal, and spiritual energies.
God the Father is the personal creator of the Paradise
universe and, in association with the Eternal Son, the creator of all other personal
universe Creators."
Note: The FBI can come into play when a criminal offence crosses
interstate borders. Similarly the intervention of the Father can come into play
wherever a local universe impacts other jurisdictions. In the Lucifer Rebellion
it very obviously did impact other jurisdictions. Furthermore, God the Father
is the sole Source of all energies, including material, mindal, and spiritual
energies, and, as such, He automatically exercises overcontrol of all universe
powers. All energies flow through Him as an inexhaustible Infinite river of
energy. According to Paper 42 of TUB, material energies are derived from
spiritual energy, and I would think that mindal energy also comes from spirit. That
is why the controller of infinite mind is called the Infinite Spirit rather
than the Infinite Mind.
Note: The degree of Unity is absolute among the Absolutes and their subabsolute
confederates. There is always absolute agreement with the Father on the part of
the Eternal Son and Infinite Spirit as well as their confederates. That is how
you get 3 Persons in 1 God. All 3 Persons are equally Eternal, Infinite and
Absolute, and, united as God, they deal with the totality. So any act of the
Father in regard to the totality cannot be isolated from the other two absolute
Persons once His first and second acts have been constituted. His First act is
engendering the Son, and the second is their joint engendering of the Infinite
Spirit. Together they set up the order of creation within which they act in
perfect unity with all other elements of God the Sevenfold, including the
Michael Sons with their Consorts. Disagreement or dissent from the will of the
Father at that level of reality is impossible.
It is also obvious to my mind that the will of the sole Source and
First Cause, the perfect absolute, eternal, infinite, and sole Self-Existent
God the "I AM" Father must be so perfect that any person who can
graduate to a level where he can understand it would become radically incapable
of dissent from it. Such might be the case after we get Adjuster-fused, at
least by the time our combined personality in union with the Adjuster has
received sufficient training and experience. It is this unity that allows the
absolute sovereignty of a Master Son to co-exist with the overcontrol of the
Father through His own reserved will and process of deity fiat, which can also
be exercised by the Eternal Son, as for example in Directive 55 , as well as in
the decision to upgrade homo sapiens. What we have here is not a rejection but
an upgrade, in my opinion. I see the glass as half full rather than half empty.
"(24.8) 1:2.10 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. 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."
An example of this can be seen at the time
of the Crucifixion, when Sananda, the Personalized Adjuster of Christ
Michael/Jesus, took over command of the angelic hosts on behalf of God the
Father from the Bright and Morning Star, Gabriel. This is a clear example of
the overcontrol of the Father given in
the TUB. And the TUB is the official reference work established for solving
disputes. So we should not ignore that event.
Another example was the miracle of the
water changed into wine at the marriage feast of Caana. This was done by the
angels chemically by time compression; but it definitely signified the deity
fiat of the Father. Another was the raising of Lazarus from death in his mortal
body. This was a unique event recorded by Gabriel for which Gabriel himself had
no explanation, so it must have been a deity fiat of the Almighty Father. There
was no precedent in Nebadon for the raising of Lazarus. Therefore, the
consistency of the Father should not be held to require that He must follow
precedents. I believe His consistency must be the following of His own
principles. We may derive laws from this, but what we call laws (for us) would
best be described as principles for Him. Principles are intrinsically above
laws because they are the source and foundation of laws. To deny that is to
surrender to the vice of juridicism. That is good enough for robots but not for
sons of God.
God learns from our own experience in parallel with the
experience of the Supreme, Who is the summation of all finite experience. The
main job of the Supreme is to co-ordinate the finite with the Infinite
Absolutes, and to co-ordinate the material with the spiritual. In doing so She
exercises a dual movement, inward towards Paradise
and outward towards the uttermost regions of space.
Now I would like to give the reader some advice. Don't
bother about HOW God does all this , but try to understand WHAT He is doing.
That's all I am really interested in knowing – and it's important to know. The
HOW will always remain far beyond our finite understanding.
"6. Universal
Overcontrol
(135.11) 12:6.1 The universe is nonstatic. Stability is not
the result of inertia but rather the product of balanced energies, co-operative
minds, co-ordinated morontias, spirit overcontrol, and personality unification.
Stability is wholly and always proportional to divinity.
(135.12) 12:6.2 In the physical control of the master
universe the Universal Father exercises priority and primacy through the Isle
of Paradise; God is absolute in the spiritual administration of the cosmos in
the person of the Eternal Son. Concerning the domains of mind, the Father and
the Son function co-ordinately in the Conjoint Actor.
(136.1) 12:6.3 The Third Source and Center assists in the
maintenance of the equilibrium and co-ordination of the combined physical and
spiritual energies and organizations by the absoluteness of his grasp of the cosmic
mind and by the exercise of his inherent and universal physical- and
spiritual-gravity complements. 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 interassociate the physical forces and energies
of the material level with the spiritual powers and beings
of the spirit level.
(136.2) 12:6.4 In all your contemplation of universal
phenomena, make certain that you take into consideration the interrelation of
physical, intellectual, and spiritual energies, and that due allowance is made
for the unexpected phenomena attendant upon their unification by personality
and for the unpredictable phenomena resulting from the actions and reactions of
experiential Deity and the Absolutes.
(136.3) 12:6.5 The universe is highly predictable only in
the quantitative or gravity-measurement sense; even the primal physical forces
are not responsive to linear gravity, nor are the higher mind meanings and true
spirit values of ultimate universe realities. Qualitatively, the universe is
not highly predictable as regards new associations of forces, either physical,
mindal, or spiritual, although many such combinations of energies or forces
become partially predictable when subjected to critical observation. When
matter, mind, and spirit are unified by creature personality, we are unable
fully to predict the decisions of such a freewill being.
(136.4) 12:6.6 All
phases of primordial force, nascent spirit, and other nonpersonal ultimates
appear to react in accordance with certain relatively stable but unknown laws
and are characterized by a latitude of performance and an elasticity of
response which are often disconcerting when encountered in the phenomena of a
circumscribed and isolated situation. What is the explanation of this
unpredictable freedom of reaction disclosed by these emerging universe
actualities? These unknown, unfathomable unpredictables — whether pertaining to
the behavior of a primordial unit of force, the reaction of an unidentified
level of mind, or the phenomenon of a vast preuniverse in the making in the
domains of outer space — probably disclose the activities of the Ultimate and
the presence-performances of the Absolutes, which antedate the function of all
universe Creators."
Now, if we are
talking about the Absolutes, we should remember that the Father is not only the
First of the seven Absolutes but also the Absolute of Absolutes. On that point
I must quote a Melchizedek in Paper 104 of TUB:
"(1146.7)
104:3.5 In these papers total reality (infinity) has been presented as it
exists in the seven Absolutes:
(1146.8)
104:3.6 1. The Universal Father.
(1146.9)
104:3.7 2. The Eternal Son.
(1146.10)
104:3.8 3. The Infinite Spirit.
(1147.1)
104:3.9 4. The Isle of Paradise .
(1147.2)
104:3.10 5. The Deity Absolute.
(1147.3)
104:3.11 6. The Universal Absolute.
(1147.4)
104:3.12 7. The Unqualified Absolute.
(1147.5)
104:3.13 The First Source and Center, who is Father to the Eternal Son, is also
Pattern to the Paradise Isle. He is personality unqualified in the Son but
personality potentialized in the Deity Absolute. The Father is energy revealed
in Paradise-Havona and at the same time energy concealed in the Unqualified
Absolute. The Infinite is ever disclosed in the ceaseless acts of the Conjoint
Actor while he is eternally functioning in
the
compensating but enshrouded activities of the Universal Absolute. Thus is the
Father related to the six co-ordinate Absolutes, and thus do all seven
encompass the circle of infinity throughout the endless cycles of eternity.
(1147.6)
104:3.14 It would seem that triunity of absolute relationships is inevitable. Personality
seeks other personality association on absolute as well as on all other levels.
And the association of the three Paradise personalities
eternalizes the first triunity, the personality union of the Father, the Son,
and the Spirit. For when these three persons, as persons, conjoin for
united function, they thereby constitute a triunity of functional unity, not a
trinity — an organic entity — but nonetheless a triunity, a threefold
functional
aggregate
unanimity.
(1147.7)
104:3.15 The Paradise Trinity is not a triunity; it is not a functional
unanimity; rather is it undivided and indivisible Deity. The Father, Son, and
Spirit (as persons) can sustain a relationship to the Paradise Trinity, for the
Trinity is their undivided Deity. The Father, Son, and Spirit sustain no
such personal relationship to the first triunity, for that is their
functional union as three persons. Only as the Trinity — as undivided Deity
— do
they collectively sustain an external relationship to the triunity of their
personal aggregation.
(1147.8)
104:3.16 Thus does the Paradise Trinity stand unique among absolute
relationships; there are several existential triunities but only one
existential Trinity. A triunity is not an entity. It is functional
rather than organic. Its members are partners rather than corporative. The
components of the triunities may be entities, but a triunity itself is an
association.
(1147.9)
104:3.17 There is, however, one point of comparison between trinity and
triunity: Both eventuate in functions that are something other than the
discernible sum of the attributes of the component members. But while they are
thus comparable from a functional standpoint, they otherwise exhibit no
categorical relationship. They are roughly related as the relation of function
to structure. But the function of the triunity association is not the function
of the trinity structure or entity.
(1147.10)
104:3.18 The triunities are nonetheless real; they are very real. In them is
total reality functionalized, and through them does the Universal Father
exercise immediate and personal control over the master functions of infinity.
"4. The Seven Triunities
(1147.11) 104:4.1 In attempting the description of
seven triunities, attention is directed to the fact that the Universal Father
is the primal member of each. He is, was, and ever will be: the First Universal
FatherSource, Absolute
Center
(1148.1) 104:4.2 The nature and meaning of the seven
triunities may be suggested as:
(1148.2) 104:4.3 The First Triunity — the
personal-purposive triunity. This is the grouping of the three Deity personalities:
(1148.3) 104:4.4 1. The Universal Father.
(1148.4) 104:4.5 2. The Eternal Son.
(1148.5) 104:4.6 3. The Infinite Spirit.
(1148.6) 104:4.7 This is the threefold union of love,
mercy, and ministry — the purposive and personal association of the three
eternal Paradise personalities. This is the
divinely fraternal, creatureloving, fatherly-acting, and ascension-promoting
association. The divine personalities of this first
triunity are personality-bequeathing,
spirit-bestowing, and mind-endowing Gods.
(1148.7) 104:4.8 This is the triunity of infinite
volition; it acts throughout the eternal present and in all of the
past-present-future flow of time. This association yields volitional infinity
and provides the mechanisms whereby personal Deity becomes self-revelatory to
the creatures of the evolving
cosmos."
If we accept this Melchizedek's
explanation, we can better understand Paper 12,which we now resume:
"(136.5) 12:6.7 We do not really know, but we surmise
that such amazing versatility and such profound coordination signify the
presence and performance of the Absolutes, and that such diversity of response
in the face of apparently uniform causation discloses the reaction of the
Absolutes, not only to the immediate and situational causation, but also to all
other related causations throughout the entire master universe.
(136.6) 12:6.8 Individuals have their guardians of destiny;
planets, systems, constellations, universes, and superuniverses each have their
respective rulers who labor for the good of their domains. Havona and even the
grand universe are watched over by those intrusted with such high
responsibilities. But who fosters and cares
for the fundamental needs of the master universe as a whole, from Paradise to the fourth and outermost space level?
Existentially such overcare is probably attributable to the Paradise
Trinity, but from an experiential viewpoint the appearance of the post-Havona
universes is dependent on:
(136.7) 12:6.9 1. The Absolutes in potential.
(136.8) 12:6.10 2. The Ultimate in direction.
(137.1) 12:6.11 3. The Supreme in evolutionary
co-ordination.
(137.2) 12:6.12 4. The Architects of the Master Universe in
administration prior to the appearance of specific rulers.
(137.3) 12:6.13 The Unqualified Absolute pervades all space.
We are not altogether clear as to the exact status of the Deity and Universal
Absolutes, but we know the latter functions wherever the Deity and Unqualified Absolutes
function. The Deity Absolute may be universally present but hardly space
present. 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.
"7. The Part and
the Whole
(137.4) 12:7.1 There
is operative throughout all time and space and with regard to all reality of
whatever nature an inexorable and impersonal law which is equivalent to the
function of a cosmic providence. Mercy characterizes God’s attitude of love for
the individual; impartiality motivates God’s attitude toward the total. The
will of God does not necessarily prevail in the part — the heart of any one
personality — but his will does actually rule the whole, the universe of
universes.
(137.5) 12:7.2 In all his dealings with all his beings it is
true that the laws of God are not inherently arbitrary. To you, with your
limited vision and finite viewpoint, the acts of God must often appear to be
dictatorial and arbitrary. The laws of God are merely the habits of God, his
way of repeatedly doing things; and he ever does all things well. You observe that God does the same thing in
the same way, repeatedly, simply because that is the best way to do that
particular thing in a given circumstance; and the best way is the right way,
and therefore does infinite wisdom always order it done in that precise and perfect
manner. You should also remember that nature is not the exclusive act of
Deity; other influences are present in those phenomena which man calls nature."
Note: Even if God usually does the same thing in the same
way repeatedly, that does not mean that He is bound by any law or precedent,
but He does the same thing because it is the right thing to do in those
recurring circumstances. However, circumstances may occur that are different
and unique, and these may call for a different solution as the best. Such has
been the case because of the peculiar effects of the Lucifer Rebellion, which
proved impossible to rectify without the direct intervention of Almighty God.
"(137.6) 12:7.3
It is repugnant to the divine nature to suffer any sort of deterioration or
ever to permit the execution of any purely personal act in an inferior way. It
should be made clear, however, that, if, in the divinity of any situation, in
the extremity of any circumstance, in any case where the course of supreme wisdom
might indicate the demand for different conduct — if the demands of perfection
might for any reason dictate another method of reaction, a better one, then and
there would the all-wise God function in that better and more suitable way.
That would be the expression of a higher law, not the reversal of a lower law."
Note: I conclude that
in any emergency Our Almighty Father can and will do whatever He needs to do to
put things right. That's all I need to know.
"(137.7) 12:7.4
God is not a habit-bound slave to the chronicity of the repetition of his own
voluntary acts. There is no conflict among the laws of the Infinite; they are
all perfections of the infallible nature; they are all the unquestioned acts
expressive of faultless decisions. Law is the unchanging reaction of an
infinite, perfect, and divine mind. The acts of God are all volitional
notwithstanding this apparent sameness. In God there “is no variableness
neither shadow of changing.” But all this which can be truly said of the
Universal Father cannot be said with equal certainty of all his subordinate
intelligences or of his evolutionary creatures.
(137.8) 12:7.5
Because God is changeless, therefore can you depend, in all ordinary
circumstances, on his doing the same thing in the same identical and ordinary
way. God is the assurance of stability for all created things and beings. He is
God; therefore he changes not."
Note: This is an example of why I prefer an original quote
to my own commentary. If you leave out the words "in all ordinary
circumstances" you could get a contrary interpretation of this item. However,
anyone who calls the Lucifer Rebellion "ordinary circumstances" is
not using discernment at all.
"(138.1) 12:7.6 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 selfacting 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."
Note: What I cannot understand is how anyone can hold that
our own personality is more capable of common sense than God's. I have met
people who cannot grasp the fact that God is just as much a person as they are.
How could we be persons if He were not? Tell me that.
"(138.2) 12:7.7 The will of God does not uniformly
prevail in the heart of the God-seeking material mortal, but if the time frame
is enlarged beyond the moment to embrace the whole of the first life, then does
God’s will become increasingly discernible in the spirit fruits which are borne
in the lives of the spirit-led children of God. And then, if human life is
further enlarged to include the morontia experience, the divine will is observed
to shine brighter and brighter in the spiritualizing acts of those creatures of
time who have begun to taste the divine delights of experiencing the
relationship of the personality of man with the personality of the Universal Father.
(138.3) 12:7.8 The Fatherhood of God and the brotherhood of
man present the paradox of the part and the whole on the level of personality.
God loves each individual as an individual child in the heavenly family. Yet
God thus loves every individual; he is no respecter of persons, and the
universality of his love brings into being a relationship of the whole, the
universal brotherhood.
(138.4) 12:7.9 The love of the Father absolutely individualizes
each personality as a unique child of the Universal Father, a child without
duplicate in infinity, a will creature irreplaceable in all eternity. The
Father’s love glorifies each child of God, illuminating each member of the
celestial family, sharply silhouetting the unique nature of each personal being
against the impersonal levels that lie outside the fraternal circuit of the
Father of all. The love of God strikingly portrays the
transcendent value of each will creature, unmistakably reveals the high value
which the Universal Father has placed upon each and every one of his children
from the highest creator personality of Paradise status to the lowest
personality of will dignity among the savage tribes of men in the dawn of the
human species on some evolutionary world of time and space.
(138.5) 12:7.10 This very love of God for the individual
brings into being the divine family of all individuals, the universal
brotherhood of the freewill children of the Paradise Father. And this
brotherhood, being universal, is a relationship of the whole. Brotherhood, when
universal, discloses not the each relationship, but the all relationship.
Brotherhood is a reality of the total and therefore discloses qualities of the
whole in
contradistinction to qualities of the part.
(138.6) 12:7.11 Brotherhood constitutes a fact of
relationship between every personality in universal existence. No person can
escape the benefits or the penalties that may come as a result of relationship
to other persons. The part profits or suffers in measure with the whole. The
good effort of each man benefits all men; the error or evil of each man
augments the tribulation of all men. As moves the part, so moves the whole. As
the progress of the whole, so the progress of the part. The relative velocities
of part and whole determine whether the part is retarded by the inertia of the
whole or is carried forward by the momentum of the cosmic brotherhood.
(139.1) 12:7.12 It is a mystery that God is a highly
personal self-conscious being with residential headquarters, and at the same
time personally present in such a vast universe and personally in contact with
such a wellnigh infinite number of beings. That such a phenomenon is a mystery
beyond human comprehension should not in the least lessen your faith. 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."
Note: Remember to concentrate on the WHAT, not the HOW. The
ego always wants to know how something works because it then has the illusion
that it is in control. But you cannot always control things even when you
understand how they work. That is where the illusion comes in.
"(139.2) 12:7.13 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.
(139.3) 12:7.14 Even though the spirit of a Son be poured
out upon all flesh, even though a Son once dwelt with you in the likeness of
mortal flesh, even though the seraphim personally guard and guide you, how can
any of these divine beings of the Second and Third Centers ever hope to come as
near to you or to understand you as fully as the Father, who has given a part
of himself to be in you, to be your real and divine, even
your eternal, self?"
Further points:
"(1299.2) 118:5.2 In the beginning the Father does all,
but as the panorama of eternity unfolds in response to the will and mandates of
the Infinite, it becomes increasingly apparent that creatures, even men, are to
become God’s partners in the realization of finality of destiny. And this is
true even in the life in the flesh; when man and God enter into partnership, no
limitation can be placed upon the future possibilities of such a partnership.
When man realizes that the Universal Father is his partner in eternal
progression, when he fuses with the indwelling Father presence, he has, in
spirit, broken the fetters of time and has already entered upon the
progressions of eternity in the quest for the Universal Father.
(1299.3) 118:5.3 Mortal consciousness proceeds from the
fact, to the meaning, and then to the value. Creator consciousness proceeds
from the thought-value, through the word-meaning, to the fact of action. Always
must God act to break the deadlock of the unqualified unity inherent in
existential infinity. Always must Deity provide the pattern universe, the
perfect personalities, the original truth, beauty, and goodness for which all
subdeity creations strive. Always must God first find man that man may later
find God. Always must there be a Universal Father before there can ever be universal
sonship and consequent universal brotherhood.
6. Omnipotence and
Omnificence
(1299.4) 118:6.1 God is truly omnipotent, but he is not
omnificent — he does not personally do all that is done. Omnipotence embraces
the power-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.
(1299.5) 118:6.2 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
'free-willness' (sic) of the myriads of the children of
Deity scattered through a vast universe. *
(1299.6) 118:6.3 Within a local frame, volition may appear
to function as an uncaused cause, but it unfailingly exhibits inheritance
factors which establish relationship with the unique, original, and absolute
First Causes.
(1299.7) 118:6.4 All volition is relative. In the
originating sense, only the Father-I AM possesses finality of volition; in the
absolute sense, only the Father, the Son, and the Spirit exhibit the
prerogatives of volition unconditioned by time and unlimited by space. Mortal
man is endowed with free will, the power of choice, and though such choosing is
not absolute, nevertheless, it is relatively final on the finite level and concerning
the destiny of the choosing personality.
(1300.1) 118:6.5 Volition on any level short of the absolute
encounters limitations which are constitutive in the very personality
exercising the power of choice. Man cannot choose beyond the range of that
which is choosable. He cannot, for instance, choose to be other than a human
being except that he can elect to become more than a man; he can choose to
embark upon the voyage of universe ascension, but this is because the human
choice and the divine will happen to be coincident upon this point. And what a
son
desires and the Father wills will certainly come to pass.
(1300.2) 118:6.6 In the mortal life, paths of differential
conduct are continually opening and closing, and during the times when choice
is possible the human personality is constantly deciding between these many courses
of action. Temporal volition is linked to time, and it must await the passing
of time to find opportunity for expression. Spiritual volition has begun to taste
liberation from the fetters of time, having achieved partial escape from time
sequence, and that is because spiritual volition is self-identifying with
the will of God.
(1300.3) 118:6.7 Volition, the act of choosing, must
function within the universe frame which has actualized in response to higher
and prior choosing. The entire range of
human will is strictly finite-limited except in one particular: When man
chooses to find God and to be like him, such a choice is superfinite; only eternity can disclose whether this choice is also
superabsonite.
(1300.4) 118:6.8 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. *
(113.5) 10:5.4 1. Attitude toward the Finite: The
maximum self-limitation of the Trinity is its attitude toward the finite. The
Trinity is not a person, nor is the Supreme Being an exclusive personalization
of the Trinity, but the Supreme is the nearest approach to a power-personality focalization
of the Trinity which can be comprehended by finite creatures. Hence the Trinity
in relation to the finite is sometimes spoken of as the Trinity of Supremacy."
We should also pay attention to Paper 10:
"7. The
Overcontrol of Supremacy
(115.3) 10:7.1 The First, Second, and Third Persons of Deity
are equal to each other, and they are one. “The Lord our God is one God.” There
is perfection of purpose and oneness of execution in the divine Trinity of eternal
Deities. The Father, the Son, and the Conjoint Actor are truly and divinely
one. Of a truth it is written: “I am the first, and I am the last, and beside
me there is no God.”
(115.4) 10:7.2 As things appear to the mortal on the finite
level, the Paradise Trinity, like the Supreme Being, is concerned only with the
total — total planet, total universe, total superuniverse, total grand
universe. This totality attitude exists because the Trinity is the total of
Deity and for many other reasons.
(115.5) 10:7.3 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.
(115.6) 10:7.4 We do not find the overcontrol of Supremacy
to be wholly predictable. Furthermore, this unpredictability appears to be
characterized by a certain developmental incompleteness, undoubtedly an earmark
of the incompleteness of the Supreme and of the incompleteness of finite
reaction to the Paradise Trinity.
(115.7) 10:7.5 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. But we do observe that, as time passes, all these difficult and
more or less mysterious situations always work out for the welfare and progress
of the universes. It may be that the circumstances of existence and the
inexplicable vicissitudes of living are all interwoven into a meaningful
pattern of high value by the function of the Supreme and the overcontrol of the
Trinity.
(116.1) 10:7.6 As a son of God you can discern the personal
attitude of love in all the acts of God the Father. But you will not always be
able to understand how many of the universe acts of the Paradise Trinity redound
to the good of the individual mortal on the evolutionary worlds of space. In
the progress of eternity the acts of the Trinity will be revealed as altogether
meaningful and considerate, but they do not always so appear to the creatures
of time.
(162.2) 14:6.27 5. The Co-ordinate Creator Sons:
Havona is the educational training ground where the Paradise Michaels are
prepared for their subsequent adventures in universe creation. This divine and
perfect creation is a pattern for every Creator Son. He strives to make his own
universe eventually attain to these Paradise-Havona levels of perfection.
(162.3) 14:6.28 A Creator Son uses the creatures of Havona
as personality-pattern possibilities for his own mortal children and spirit
beings. The Michael and other Paradise Sons view Paradise
and Havona as the divine destiny of the children of time.
(162.4) 14:6.29 The Creator Sons know that the central
creation is the real source of that indispensable universe overcontrol which
stabilizes and unifies their local universes. They know that the personal
presence of the ever-present influence of the Supreme and of the Ultimate is in
Havona.
(162.5) 14:6.30 Havona and Paradise
are the source of a Michael Son’s creative power. Here dwell the beings who
co-operate with him in universe creation. From Paradise
come the Universe Mother Spirits, the cocreators of local universes.
(162.6) 14:6.31 The Paradise Sons regard the central
creation as the home of their divine parents — their home. It is the place they
enjoy returning to ever and anon.
(176.4) 15:8.9 The farther out we go, the more certainly we
encounter those variational and unpredictable phenomena which are so unerringly
characteristic of the unfathomable presence-performances of the Absolutes and
the experiential Deities. And these phenomena must be indicative of some
universal overcontrol of all things.
(176.5) 15:8.10 The superuniverse of Orvonton is apparently
now running down; the outer universes seem to be winding up for unparalleled
future activities; the central Havona universe is eternally stabilized. Gravity
and absence of heat (cold) organize and hold matter together; heat and
antigravity disrupt matter and dissipate energy. The living power directors and
force organizers are the secret of the special control and intelligent
direction of the endless metamorphoses of universe making,
unmaking, and remaking. Nebulae may disperse, suns burn out, systems vanish,
and planets perish, but the universes do not run down."
All the above arguments from TUB were the main reasons why I
accepted the truth of the messages given through Ron Besser: because they did
not contradict TUB. But these are not the only reasons I accepted the truth of
the prediction about December 30th 2012. In my poem about this I
referred to passages taken from the Gospels, such as the coming of the new
Jerusalem decked out like a bride for her husband, the powers of the heavens
shall be moved, the night sky will depart like a folded book as a new sky comes
into place. All these parallel the prediction about December 30th.
That blue planet has also been seen by astronomers recently,
and the same was reported on BBC World Service TV channel. Only the question of
its size and distance from earth might be slightly different, but this could be
explained either by errors of calculation or by the possibility that it is
still moving into place.
I also give a lot of weight to the predictions of Major Ed
Dames, because he has been proved right many times in the past. He has seen
that Israel is going to bomb
Iran and North Korea is going to bomb South Korea , and when U.S.A.
gets locked into combat with Iran ,
China will take its chance
to try to grab Taiwan
and a few other places. I don't even need any prophet to tell me that this is
highly probable. I can predict it from my own understanding of current events.
But one thing that Major Dames said seems to parallel the December 30th
prediction. He said that after the war starts there will come a time when they
all look up at the sky – he has seen them looking up at the sky in speechless
wonder – and then they will all spontaneously stop fighting and go home:
silently, it seems, without argument or discussion or shouted orders – they will
all stop fighting and go home. In my opinion, this could only happen if they
were looking up at a divine theophany.
Why does the Gospel say that when a divine theophany appears
and they see the glory of the coming of the Lord, the tribes of the earth shall
mourn? Obviously, because the rich and powerful will know that the jig's over,
and they are about to be demoted from their eminent positions; while the poor
are going to lose their cabbage patches, like they did at Fatima .
It is quite easy for a mortal to care more about his cabbages than about the
redemption of the world, is it not? So the tribes of the earth shall mourn. But
I hope we will not be mourning at all, even if we do lose a few cabbages.
A further point is that the stated motive of the Father is
leniency, which means mercy. He wants the people who have given Him the cold
shoulder to change their minds and repent so they can be saved for immortal
life. If they repent now, at the last minute before judgment is pronounced,
they can surely be saved. As I told my kids: "Jo afsos hain mafi
milega." (Those who are sorry will receive forgiveness). Is it impartial
for Him to grant them this extraordinary grace? Yes. Because Lucifer has
deliberately messed up our connections with God. Dash it all, he even made most
of us deaf to the voice of spirit, which is why, in my seminary days, I used to
sleep through every single meditation. Exceptional circumstances demand
exceptional grace, and it is not contrary to the integrity of God to award it.
What we are getting is nothing less than "Amazing Grace" beyond our
wildest dreams, straight from the heart of our Eternal Father, in total union and
accord with the Eternal Son and His Creator Son Michael, and the Infinite
Spirit and His Minister Nebadonia, and the Almighty Supreme Our Mother, and the
Master Spirits and Ancients of Days etc.etc. Need I say more? Or is it about
time I shut up and let somebody else have a go?
Signing off at Malbazar on October 22, 2012
John Robert Thwaytes
AMDG
No comments:
Post a Comment