© 2023 Claude Flibotte
© 2023 Urantia Association of Quebec
Claude Flibotte
Sainte-Julie
Dr William S Sadler MD
The composition of this text is based on the book “The Urantia Book Workbooks, volume III” by Dr. William S. Sadler, MD.
Personality as detailed in The Urantia Book.
¶ I. PERSONALITY OF THE DIVINITY
I. God is an infinite personality.
This Infinite ONE that we call God, this First Source Center designating him as spirit and energy, is truly personal. Since he is Infinite, his personality is also infinite.
Do not permit the magnitude of God, his infinity, either to obscure or eclipse his personality. “He who planned the ear, shall he not hear? He who formed the eye, shall he not see?” The Universal Father is the acme of divine personality; he is the origin and destiny of personality throughout all creation. God is both infinite and personal; he is an infinite personality. The Father is truly a personality, notwithstanding that the infinity of his person places him forever beyond the full comprehension of material and finite beings. (UB 1:5.1)
2. God is also much more than a personality.
As individuals, we are accustomed to seeing God personally as the Universal Father. However, He is much more than that, for as First Source and Center, He is the Causeless Cause, the Source of spirits, energies and personalities.
God is much more than a personality as personality is understood by the human mind; he is even far more than any possible concept of a superpersonality. But it is utterly futile to discuss such incomprehensible concepts of divine personality with the minds of material creatures whose maximum concept of the reality of being consists in the idea and ideal of personality. The material creature’s highest possible concept of the Universal Creator is embraced within the spiritual ideals of the exalted idea of divine personality. Therefore, although you may know that God must be much more than the human conception of personality, you equally well know that the Universal Father cannot possibly be anything less than an eternal, infinite, true, good, and beautiful personality. (UB 1:5.2)
3. God is not an egocentric personality.
The Universal Father is love in its highest possible sense. Through this infinite love, he never ceases to share all that he is with his two divine equals and all his creatures, his children.
Divine personality is not self-centered; self-distribution and sharing of personality characterize divine freewill selfhood. Creatures crave association with other personal creatures; Creators are moved to share divinity with their universe children; the personality of the Infinite is disclosed as the Universal Father, who shares reality of being and equality of self with two co-ordinate personalities, the Eternal Son and the Conjoint Actor. (UB 10:1.3)
4. How did the divinity become personalized?
Since the Infinite ONE is all, in order to express his infinite will, he separated the deified from the undeified. That is, he differentiated spirit from energy. Pure spirit became the Original Son, and pure energy materialized in the Isle of Paradise. Since this Infinite One had a son, this made him the Father of that son. The simultaneous step was that the Father and the Son united in the presence of Paradise and the Infinite Spirit sprang into existence. These three personal deities united their divinity to form the Paradise Trinity reconstituting the original unity of the Infinite ONE philosophically called the I AM. Finally, from this divine union sprang the central universe of Havona, then the cosmic experiential potential of the Supreme, the Ultimate and the Absolute.
In this original transaction the theoretical I AM achieved the realization of personality by becoming the Eternal Father of the Original Son simultaneously with becoming the Eternal Source of the Isle of Paradise. Coexistent with the differentiation of the Son from the Father, and in the presence of Paradise, there appeared the person of the Infinite Spirit and the central universe of Havona. With the appearance of coexistent personal Deity, the Eternal Son and the Infinite Spirit, the Father escaped, as a personality, from otherwise inevitable diffusion throughout the potential of Total Deity. Thenceforth it is only in Trinity association with his two Deity equals that the Father fills all Deity potential, while increasingly experiential Deity is being actualized on the divinity levels of Supremacy, Ultimacy, and Absoluteness. (UB 0:3.22)
¶ II. WHAT IS PERSONALITY?
1. Personality, an immutable reality.
We must clearly differentiate between identity and personality. What identifies us here below is our identity which is temporal unless we collaborate with our Adjuster who is an eternal identity. Our personality implies in addition to identity, self-consciousness, a will of our own and the possibility of self-revelation.
Personality. The personality of mortal man is neither body, mind, nor spirit; neither is it the soul. Personality is the one changeless reality in an otherwise ever-changing creature experience; and it unifies all other associated factors of individuality. The personality is the unique bestowal which the Universal Father makes upon the living and associated energies of matter, mind, and spirit, and which survives with the survival of the morontial soul. (UB 0:5.11)
2. The mind is the framework in which the personality is exercised.
It is through the mechanism of the mind that material man connects to spiritual realities, thus ensuring his eternal existence.
Material mind is the arena in which human personalities live, are self-conscious, make decisions, choose God or forsake him, eternalize or destroy themselves. (UB 111:1.3)
3. The dimensions of personality.
For anyone using their mind, the meanings of observable facts lead to values of the spirit opening the door to the clairvoyance of spiritual realities currently beyond the reach of our current status.
The type of personality bestowed upon Urantia mortals has a potentiality of seven dimensions of self-expression or person-realization. These dimensional phenomena are realizable as three on the finite level, three on the absonite level, and one on the absolute level. On subabsolute levels this seventh or totality dimension is experiencible as the fact of personality. This supreme dimension is an associable absolute and, while not infinite, is dimensionally potential for subinfinite penetration of the absolute. (UB 112:1.9)
The finite dimensions of personality have to do with cosmic length, depth, and breadth. Length denotes meaning; depth signifies value; breadth embraces insight—the capacity to experience unchallengeable consciousness of cosmic reality. (UB 112:1.10)
4. The divine concept of personality.
It is through the observation of the magnificent human personality of Jesus that we can gain a partial idea of the divine personality of this Creator Son and our Heavenly Father.
Never lose sight of the antipodal viewpoints of personality as it is conceived by God and man. Man views and comprehends personality, looking from the finite to the infinite; God looks from the infinite to the finite. Man possesses the lowest type of personality; God, the highest, even supreme, ultimate, and absolute. Therefore did the better concepts of the divine personality have patiently to await the appearance of improved ideas of human personality, especially the enhanced revelation of both human and divine personality in the Urantian bestowal life of Michael, the Creator Son. (UB 1:6.3)
5. Personality cannot be defined.
Probably what prevents us from defining exactly what personality is lies in its power to unify the various components of the identity that possesses it.
Though we can hardly undertake to define personality, we may attempt to narrate our understanding of the known factors which go to make up the ensemble of material, mental, and spiritual energies whose interassociation constitutes the mechanism wherein and whereon and wherewith the Universal Father causes his bestowed personality to function. (UB 16:8.2)
6. The divine spontaneity of personality.
Although our origin is animal, the gift of personality, a gift from the Universal Father, connects us to His own personality. For the very nature of personality is deified, always seeking to return to the source that created it.
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. (UB 5:6.9)
¶ III. SOURCE OF PERSONALITY
1. God is personality.
As much as God is Love and without Him Love would not exist, the personality is God, and the reality of the personality exists because God and personality are only ONE.
Without God and except for his great and central person, there would be no personality throughout all the vast universe of universes. God is personality. (UB 1:5.7)
2. God, source of all personality.
God being personality, he is the exclusive giver of personality. Even his two equals in divinity received their own personality from him.
The Universal Father is the secret of the reality of personality, the bestowal of personality, and the destiny of personality. The Eternal Son is the absolute personality, the secret of spiritual energy, morontia spirits, and perfected spirits. The Conjoint Actor is the spirit-mind personality, the source of intelligence, reason, and the universal mind. But the Isle of Paradise is nonpersonal and extraspiritual, being the essence of the universal body, the source and center of physical matter, and the absolute master pattern of universal material reality. (UB 0:5.5)
3. How do we acquire our personality?
The endowment of personality is included in the mind circuit received from the Divine Minister of our universe. It is through the work of her adjutant mind-spirits that the human personality expresses itself, but it is through the ministry of the indwelling Adjuster that this personality of deified nature divinizes the identity of this evolutionary being.
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. (UB 5:6.6)
4. Only the Father confers personality.
Since he is the origin and source of all personalities, it is conceivable that he is the giver of personality.
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. (UB 5:6.4)
5. God is the giver and preserver of every personality.
Since He is the source of personality, God the Universal Father is also the goal of the return of all personalities to their proper source.
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. (UB 5:6.1)
6. Personality is a universal mystery.
Just as God is a mystery by His infinite and absolute nature, personality is also a mystery, because we cannot fully understand it although we use it daily.
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. (UB 5:6.2)
¶ IV. THE HUMAN PERSONALITY
1. Personality and identity.
We must clearly distinguish the difference between personality and identity. One is deified while the other is temporary without transference into the more permanent soul.
In the human organism the summation of its parts constitutes selfhood—individuality—but such a process has nothing whatever to do with personality, which is the unifier of all these factors as related to cosmic realities. (UB 112:1.18)
2. Personality relationships.
The phenomenon of progressive evolution of thought is manifested in man by the work of unification of the personality.
Knowledge yields pride in the fact of personality; wisdom is the consciousness of the meaning of personality; religion is the experience of cognizance of the value of personality; revelation is the assurance of personality survival. (UB 102:3.9)
3. Psychic circles and personality.
Crossing the psychic circles gradually brings man from animality to divinity.
The psychic circles are not exclusively intellectual, neither are they wholly morontial; they have to do with personality status, mind attainment, soul growth, and Adjuster attunement. The successful traversal of these levels demands the harmonious functioning of the entire personality, not merely of some one phase thereof. The growth of the parts does not equal the true maturation of the whole; the parts really grow in proportion to the expansion of the entire self—the whole self—material, intellectual, and spiritual. (UB 110:6.3)
4. Personality quests.
Every man motivated by wisdom will seek the source of perfection under the control of his deified nature personality.
Self-consciousness is in essence a communal consciousness: God and man, Father and son, Creator and creature. In human self-consciousness, four realizations of universe realities are latent and inherent:
The search for knowledge, scientific logic.
The search for moral values, the sense of duty.
The search for spiritual values, religious experience.
The search for personality values, the ability to recognize the reality of God as a personality and the simultaneous realization of our fraternal relationships with the personalities of our fellow men.
5. The human personality is the shadow of the divine.
Here is a quote that says a lot about the nature of our personality by making us aware of the profound mystery that it represents!
Human personality is the time-space image-shadow cast by the divine Creator personality. And no actuality can ever be adequately comprehended by an examination of its shadow. Shadows should be interpreted in terms of the true substance. (UB 1:6.1)
6. Recognition of personality by census directors.
By describing the function of the Census Directors, we can better understand why the Father is truly aware of everything that happens in His creation!
The Census Directors are concerned with human beings—as with other will creatures—only to the extent of recording the fact of will function. They are not concerned with the records of your life and its doings; they are not in any sense recording personalities. The Census Director of Nebadon, number 81,412 of Orvonton, now stationed on Salvington, is at this very moment personally conscious and aware of your living presence here on Urantia; and he will afford the records confirmation of your death the moment you cease to function as a will creature. (UB 24:2.7)
¶ V. HOW THE PERSONALITY WORKS
1. Personality functions at many levels of the universe.
The personality type bestowed upon humans by the Father is not the only personality type in the universe.
The Universal Father bestows personality upon numerous orders of beings as they function on diverse levels of universe actuality. Urantia human beings are endowed with personality of the finite-mortal type, functioning on the level of the ascending sons of God. (UB 16:8.1)
2. Personality gives us a human identity.
Although we are a multitude of personalities, all of them are unique.
Personalities may be similar, but they are never the same. Persons of a given series, type, order, or pattern may and do resemble one another, but they are never identical. Personality is that feature of an individual which we know, and which enables us to identify such a being at some future time regardless of the nature and extent of changes in form, mind, or spirit status. Personality is that part of any individual which enables us to recognize and positively identify that person as the one we have previously known, no matter how much he may have changed because of the modification of the vehicle of expression and manifestation of his personality. (UB 16:8.4)
3. Two universal characteristics of personality.
Here are two characteristics of the human personality that definitely differentiate us from animals.
La personnalité de la créature se distingue par deux phénomènes spontanés et caractéristiques du comportement réactif d’un mortel : la conscience de soi et le libre arbitre relatif qui lui est associé.
La conscience de soi consiste à se rendre compte intellectuellement de l’actualité de la personnalité. Elle inclut l’aptitude à reconnaitre la réalité d’autres personnalités. Elle dénote que l’on est capable d’une expérience individualisée dans et avec les réalités cosmiques, ce qui équivaut à atteindre le statut d’identité dans les relations de personnalité de l’univers. La conscience de soi implique que l’on reconnait l’actualité du ministère du mental et que l’on réalise l’indépendance relative du libre arbitre créatif et déterminant. LU 16:8.5-6
4. The domain of human personality.
These seven enumerations characterize the domain of action of the personality.
The relative free will which characterizes the self-consciousness of human personality is involved in:
Moral decision, highest wisdom.
Spiritual choice, truth discernment.
Unselfish love, brotherhood service.
Purposeful co-operation, group loyalty.
Cosmic insight, the grasp of universe meanings.
Personality dedication, wholehearted devotion to doing the Father’s will.
Worship, the sincere pursuit of divine values and the wholehearted love of the divine Value-Giver.” LU 16:8.7-14
5. Personality attributes.
The following description of personality represents well how celestial beings perceive what it is as well as the three associated domains of recognition.
The Urantia type of human personality may be viewed as functioning in a physical mechanism consisting of the planetary modification of the Nebadon type of organism belonging to the electrochemical order of life activation and endowed with the Nebadon order of the Orvonton series of the cosmic mind of parental reproductive pattern. The bestowal of the divine gift of personality upon such a mind-endowed mortal mechanism confers the dignity of cosmic citizenship and enables such a mortal creature forthwith to become reactive to the constitutive recognition of the three basic mind realities of the cosmos:
The mathematical or logical recognition of the uniformity of physical causation.
The reasoned recognition of the obligation of moral conduct.
The faith-grasp of the fellowship worship of Deity, associated with the loving service of humanity.
The full function of such a personality endowment is the beginning realization of Deity kinship. Such a selfhood, indwelt by a prepersonal fragment of God the Father, is in truth and in fact a spiritual son of God. Such a creature not only discloses capacity for the reception of the gift of the divine presence but also exhibits reactive response to the personality-gravity circuit of the Paradise Father of all personalities.” LU 16:8.15-19
¶ VI. ADJUSTERS AND PERSONALITY
1. Personality is prior to Adjusters.
Long before we received our Adjuster, the personality had a chance to express itself in the human being. God is the absolute creator. Could it be that the personality, being endowed with great creativity, is the reason for such a quality being of the same source as the Father’s personality, a phenomenon occurring before any fragmentation in Adjuster form?
Personality is a unique endowment of original nature whose existence is independent of, and antecedent to, the bestowal of the Thought Adjuster. Nevertheless, the presence of the Adjuster does augment the qualitative manifestation of personality. Thought Adjusters, when they come forth from the Father, are identical in nature, but personality is diverse, original, and exclusive; and the manifestation of personality is further conditioned and qualified by the nature and qualities of the associated energies of a material, mindal, and spiritual nature which constitute the organismal vehicle for personality manifestation. (UB 16:8.3)
2. The Adjuster influences interpersonal relationships.
The following two quotes prove to us how essential the Adjusters are in the mental, societal and spiritual emancipation of humans.
“The higher forms of intelligent intercommunication between human beings are greatly helped by the indwelling Adjusters. Animals do have fellow feelings, but they do not communicate concepts to each other; they can express emotions but not ideas and ideals. Neither do men of animal origin experience a high type of intellectual intercourse or spiritual communion with their fellows until the Thought Adjusters have been bestowed, albeit, when such evolutionary creatures develop speech, they are on the highroad to receiving Adjusters.
Animals do, in a crude way, communicate with each other, but there is little or no personality in such primitive contact. Adjusters are not personality; they are prepersonal beings. But they do hail from the source of personality, and their presence does augment the qualitative manifestations of human personality; especially is this true if the Adjuster has had previous experience.” LU 109:4.1-2
3. Adjusters and personality potential.
Here is further proof of what I was saying just before!
The type of Adjuster has much to do with the potential for expression of the human personality. On down through the ages, many of the great intellectual and spiritual leaders of Urantia have exerted their influence chiefly because of the superiority and previous experience of their indwelling Adjusters. (UB 109:4.3)
¶ VII. PERSONALITY CHARACTERISTICS
1. Personality always seeks unification.
Knowing the real origin of personality, how can we be surprised that its main function is to unify the different components of individuality!
Personality inherently reaches out to unify all constituent realities. The infinite personality of the First Source and Center, the Universal Father, unifies all seven constituent Absolutes of Infinity; and the personality of mortal man, being an exclusive and direct bestowal of the Universal Father, likewise possesses the potential of unifying the constituent factors of the mortal creature. Such unifying creativity of all creature personality is a birthmark of its high and exclusive source and is further evidential of its unbroken contact with this same source through the personality circuit, by means of which the personality of the creature maintains direct and sustaining contact with the Father of all personality on Paradise. (UB 56:4.2)
2. Personality facts.
This is a partial description of what we can see about the human personality!
It would undoubtedly be presumptuous to attempt to define personality, but it might be useful to recall certain things known about it:
Personality is that quality in reality which is conferred by the Universal Father himself, or by the Conjoint Actor acting for the Father.
It can be bestowed on any living energy system that includes the mind or spirit.
It is not entirely subject to the constraints of antecedent causes. It is relatively creative or co-creative.
When bestowed upon evolutionary material creatures, it causes the spirit to strive to master matter-energy through the mind.
While devoid of identity, personality can unify the identity of any living energy system.
Its sensitivity to the personality circuit is only qualitative, unlike that of the three energies which are both qualitatively and quantitatively sensitive to gravity.
Personality is invariant in the presence of change.
It can make a gift to God—the dedication of free will to do God’s will.
It is characterized by morality the awareness of the relativity of relationships with other people. It discerns levels of conduct and makes a judicious choice among them.
Personality is unique, absolutely unique: it is unique in time and space; it is unique in eternity and in Paradise; it is unique when it is conferred — there are no copies of it; it is unique at any moment of existence; it is unique in relation to God — who is no respecter of persons, but who does not add them together either, because they are not addable — they are associable, but not totalizable. definitively class themselves apart from their companions who have absorbed only the wisdom of the world. Religionists seem to live effectively emancipated from the harassment of haste and the painful tension of the vicissitudes inherent in the secular currents of time. They display a stability of personality and a serenity of character that the laws of physiology, psychology and sociology do not explain.
3. Personality and moral character.
Morality is evolutionary, but personality gives it a value of spirit.
“By their fruits you shall know them.” Personality is basically changeless; that which changes—grows—is the moral character. (UB 140:4.7)
Personality responds directly to other-personality presence.
It is one thing which can be added to spirit, thus illustrating the primacy of the Father in relation to the Son. (Mind does not have to be added to spirit.)
Personality may survive mortal death with identity in the surviving soul. The Adjuster and the personality are changeless; the relationship between them (in the soul) is nothing but change, continuing evolution; and if this change (growth) ceased, the soul would cease.
Personality is uniquely conscious of time, and this is something other than the time perception of mind or spirit.” LU 112:0.13-16
¶ VIII. RELIGION AND PERSONALITY
1. Religion arises from the whole personality.
Personality and spiritual life go hand in hand in their origin.
The certainties of science proceed entirely from the intellect; the certitudes of religion spring from the very foundations of the entire personality. Science appeals to the understanding of the mind; religion appeals to the loyalty and devotion of the body, mind, and spirit, even to the whole personality. (UB 102:1.4)
2. Religion stabilizes the personality.
The closer a human being comes to religious truth, the more his personality finds peace and stability.
It is difficult to identify and analyze the factors of a religious experience, but it is not difficult to observe that such religious practitioners live and carry on as if already in the presence of the Eternal. Believers react to this temporal life as if immortality already were within their grasp. In the lives of such mortals there is a valid originality and a spontaneity of expression that forever segregate them from those of their fellows who have imbibed only the wisdom of the world. Religionists seem to live in effective emancipation from harrying haste and the painful stress of the vicissitudes inherent in the temporal currents of time; they exhibit a stabilization of personality and a tranquillity of character not explained by the laws of physiology, psychology, and sociology. (UB 102:2.3)
3. Personality and moral character.
Morality is evolutionary, but personality gives it a value of spirit.
““By their fruits you shall know them.” Personality is basically changeless; that which changes—grows—is the moral character. The major error of modern religions is negativism. The tree which bears no fruit is “hewn down and cast into the fire.” Moral worth cannot be derived from mere repression—obeying the injunction “Thou shalt not.” Fear and shame are unworthy motivations for religious living. Religion is valid only when it reveals the fatherhood of God and enhances the brotherhood of men.” (UB 140:4.7)
4. Love strengthens personality associations.
God is love. Personality has its origin in this God of love. It is therefore natural that love manifests itself in personal relationships.
Love is the secret of beneficial association between personalities. You cannot really know a person as the result of a single contact. You cannot appreciatingly know music through mathematical deduction, even though music is a form of mathematical rhythm. The number assigned to a telephone subscriber does not in any manner identify the personality of that subscriber or signify anything concerning his character. (UB 12:9.2)
5. Domination of the personality by the mind.
Since the personality is deified in nature, it is natural that it should be guided by the spirit.
In the evolutionary superuniverses energy-matter is dominant except in personality, where spirit through the mediation of mind is struggling for the mastery. The goal of the evolutionary universes is the subjugation of energy-matter by mind, the co-ordination of mind with spirit, and all of this by virtue of the creative and unifying presence of personality. Thus, in relation to personality, do physical systems become subordinate; mind systems, co-ordinate; and spirit systems, directive. (UB 116:6.1)
This union of power and personality is expressive on deity levels in and as the Supreme. But the actual evolution of spirit dominance is a growth which is predicated on the freewill acts of the Creators and creatures of the grand universe. (UB 116:6.2)
6. The ultimate conquest of the mind.
Matter, mind, and spirit are associated in personal expression.
The Supreme is the divine channel through which flows the creative infinity of the triodities that crystallizes into the galactic panorama of space, against which takes place the magnificent personality drama of time: the spirit conquest of energy-matter through the mediation of mind. (UB 117:3.2)
¶ IX. PERSONALITY POTENTIALS
1. The potentials of personality.
Are we using the full potential allocated to the personality on the finite level? If not, it is time to start doing so, because we also have to realize the potentials of our personality on the absonite level and even on the absolute level.
Personality is a level of deified reality and ranges from the mortal and midwayer level of the higher mind activation of worship and wisdom up through the morontial and spiritual to the attainment of finality of personality status. That is the evolutionary ascent of mortal- and kindred-creature personality, but there are numerous other orders of universe personalities.
Reality is subject to universal expansion, personality to infinite diversification, and both are capable of well-nigh unlimited Deity co-ordination and eternal stabilization. While the metamorphic range of nonpersonal reality is definitely limited, we know of no limitations to the progressive evolution of personality realities.
On attained experiential levels all personality orders or values are associable and even cocreational. Even God and man can coexist in a unified personality, as is so exquisitely demonstrated in the present status of Christ Michael—Son of Man and Son of God.” LU 0:5.1-3
2. Personality at the center of existence.
Personality joined to human identity fused with its Adjuster guarantees the eternal survival of this new creature.
All mortal concepts of reality are based on the assumption of the actuality of human personality; all concepts of superhuman realities are based on the experience of the human personality with and in the cosmic realities of certain associated spiritual entities and divine personalities. Everything nonspiritual in human experience, excepting personality, is a means to an end. Every true relationship of mortal man with other persons—human or divine—is an end in itself. And such fellowship with the personality of Deity is the eternal goal of universe ascension. (UB 112:2.8)
3. Cosmic unity of the personality.
It is in the personality of Jesus that we can witness the greatest possible unification of the human personality.
The purpose of cosmic evolution is to achieve unity of personality through increasing spirit dominance, volitional response to the teaching and leading of the Thought Adjuster. Personality, both human and superhuman, is characterized by an inherent cosmic quality which may be called “the evolution of dominance,” the expansion of the control of both itself and its environment. (UB 112:2.15)
4. Personality can eternalize its purpose.
Personality is already eternal in its deified nature. However, it is through the fusion of human identity and the Adjuster that the unified personality will make this identity eternal and deified.
The personality of the mortal creature may eternalize by self-identification with the indwelling spirit through the technique of choosing to do the will of the Father. Such a consecration of will is tantamount to the realization of eternity-reality of purpose. This means that the purpose of the creature has become fixed with regard to the succession of moments; stated otherwise, that the succession of moments will witness no change in creature purpose. A million or a billion moments makes no difference. Number has ceased to have meaning with regard to the creature’s purpose. Thus does creature choice plus God’s choice eventuate in the eternal realities of the never-ending union of the spirit of God and the nature of man in the everlasting service of the children of God and of their Paradise Father. (UB 118:1.2)
5. Personality action and supreme reaction.
Truly, man and the Supreme are intimately connected in personal self-creation.
The progressing personality leaves a trail of actualized reality as it passes through the ascending levels of the universes. Be they mind, spirit, or energy, the growing creations of time and space are modified by the progression of personality through their domains. When man acts, the Supreme reacts, and this transaction constitutes the fact of progression. (UB 117:5.6)
¶ X. THE PERSONALITY OF JESUS
1. Jesus was a unified personality.
Jesus is the human model par excellence for anyone seeking balance in everything and the unification of their personality.
Jesus was the perfectly unified human personality. And today, as in Galilee, he continues to unify mortal experience and to co-ordinate human endeavors. He unifies life, ennobles character, and simplifies experience. He enters the human mind to elevate, transform, and transfigure it. It is literally true: “If any man has Christ Jesus within him, he is a new creature; old things are passing away; behold, all things are becoming new.” (UB 100:7.18)
2. Jesus a well-integrated personality.
Any person who is self-possessed and balanced, as Jesus was, engenders the respect and admiration of others. A desirable quality that we should all eagerly seek.
The Son of Man was always a well-poised personality. Even his enemies maintained a wholesome respect for him; they even feared his presence. Jesus was unafraid. He was surcharged with divine enthusiasm, but he never became fanatical. He was emotionally active but never flighty. He was imaginative but always practical. He frankly faced the realities of life, but he was never dull or prosaic. He was courageous but never reckless; prudent but never cowardly. He was sympathetic but not sentimental; unique but not eccentric. He was pious but not sanctimonious. And he was so well-poised because he was so perfectly unified. (UB 100:7.4)
3. Jesus had great respect for the human personality.
Knowing the origin of personality, how can one not be filled with great respect for any person?
Always respect the personality of man. Never should a righteous cause be promoted by force; spiritual victories can be won only by spiritual power. This injunction against the employment of material influences refers to psychic force as well as to physical force. Overpowering arguments and mental superiority are not to be employed to coerce men and women into the kingdom. Man’s mind is not to be crushed by the mere weight of logic or overawed by shrewd eloquence. While emotion as a factor in human decisions cannot be wholly eliminated, it should not be directly appealed to in the teachings of those who would advance the cause of the kingdom. Make your appeals directly to the divine spirit that dwells within the minds of men. Do not appeal to fear, pity, or mere sentiment. In appealing to men, be fair; exercise self-control and exhibit due restraint; show proper respect for the personalities of your pupils. Remember that I have said: “Behold, I stand at the door and knock, and if any man will open, I will come in.”
In bringing men into the kingdom, do not lessen or destroy their self-respect. While overmuch self-respect may destroy proper humility and end in pride, conceit, and arrogance, the loss of self-respect often ends in paralysis of the will. It is the purpose of this gospel to restore self-respect to those who have lost it and to restrain it in those who have it. Make not the mistake of only condemning the wrongs in the lives of your pupils; remember also to accord generous recognition for the most praiseworthy things in their lives. Forget not that I will stop at nothing to restore self-respect to those who have lost it, and who really desire to regain it.” LU 159:3.2-3
4. We must respect all personalities.
Divine love should motivate all personalities in their dealings with lukewarm and fragile souls.
Take care that you do not wound the self-respect of timid and fearful souls. Do not indulge in sarcasm at the expense of my simple-minded brethren. Be not cynical with my fear-ridden children. Idleness is destructive of self-respect; therefore, admonish your brethren ever to keep busy at their chosen tasks, and put forth every effort to secure work for those who find themselves without employment. (UB 159:3.4)
¶ XI. SURVIVAL OF PERSONALITY
1. Survival of personality values.
In the cosmos, nothing is lost, not even the values of spirit developed by the personality of a non-survivor.
If mortal man fails to survive natural death, the real spiritual values of his human experience survive as a part of the continuing experience of the Thought Adjuster. The personality values of such a nonsurvivor persist as a factor in the personality of the actualizing Supreme Being. Such persisting qualities of personality are deprived of identity but not of experiential values accumulated during the mortal life in the flesh. The survival of identity is dependent on the survival of the immortal soul of morontia status and increasingly divine value. Personality identity survives in and by the survival of the soul. (UB 16:9.3)
2. Personality in relationship with God.
God is a person. Man is also a person. It is by this person-to-person nature that God and man are in relationship.
Man does not achieve union with God as a drop of water might find unity with the ocean. Man attains divine union by progressive reciprocal spiritual communion, by personality intercourse with the personal God, by increasingly attaining the divine nature through wholehearted and intelligent conformity to the divine will. Such a sublime relationship can exist only between personalities. (UB 1:7.2)
3. Revelation promotes the survival of the personality.
The truth of revelation gives full meaning to personality. Science will forever have only a partial idea of personality.
A human being is also aware that he is a part of the ideational cosmos, but though concept may endure beyond a mortal life span, there is nothing inherent in concept which indicates the personal survival of the conceiving personality. Nor will the exhaustion of the possibilities of logic and reason ever reveal to the logician or to the reasoner the eternal truth of the survival of personality. (UB 101:10.2)
4. Fate of the non-surviving personality.
In the face of the Supreme, each personality has a great responsibility towards this burgeoning deity!
Throughout the grand universe the Supreme struggles for expression. His divine evolution is in measure predicated on the wisdom-action of every personality in existence. When a human being chooses eternal survival, he is cocreating destiny; and in the life of this ascending mortal the finite God finds an increased measure of personality self-realization and an enlargement of experiential sovereignty. But if a creature rejects the eternal career, that part of the Supreme which was dependent on this creature’s choice experiences inescapable delay, a deprivation which must be compensated by substitutional or collateral experience; as for the personality of the nonsurvivor, it is absorbed into the oversoul of creation, becoming a part of the Deity of the Supreme. (UB 117:4.2)
The word “personality” does not appear in the Bible.
¶ PERSONALITY PSYCHOLOGY
Psychology considers personality as the sum of the individual’s constitutional, ideational, affective and reactive capacities. Personality is not limited to “charm”, urbanity and culture.
Personality is difficult to define, but it is recognized as functioning at different levels:
- Physical level — the physique.
- Intellectual level — the mind.
- The emotional level — temperament.
- Social level — ethical disposition.
- Moral level — character
¶ I. ATTEMPTS AT DEFINITION
- Brown: “Personality is self-consciousness, self-mastery, the power to know.”
- Kant: “That quality in every man which makes him worthy of interest.”
- Wordsworth: “Personality does not refer to any particular type of activity, such as speaking, remembering, thinking, or loving; but an individual may reveal his personality in the way he does any of these things.”
- Allport: “Personality is the dynamic organization, within the individual, of psychological systems which determine the individual’s unique adjustments to his environment.”
¶ II. CLASSIFICATION OF PERSONALITY
- Jung: Introverts and extroverts, to which are added ambiverts.
- Sheldon: This classification is the best and most scientific:
- a. Extroverted type:
- Endomorph
- Mesomorph.
- b. Introverted-ectomorph type.
- a. Extroverted type:
The endomorph is the extrovert of emotion. There is a close connection with the internal vital organs.
The mesomorph is the extrovert of action. He is in relation with the muscular system.
¶ III. PSYCHIATRIC CLASSIFICATION
- Asthenoid-neurotic type.
- Hysteroid.
- Schizoid
- Cycloid.
- Paranoid.
- Epileptoid.
- Psychopath.