© 2017 Patrick Morelli
© 2017 French-speaking Association of Readers of the Urantia Book
One of the conditions for obtaining personality is indicated in UB 5:6.3:
“Personality is potential in all creatures who possess a mind endowment ranging from the minimum of self-consciousness to the maximum of God-consciousness. But mind endowment alone is not personality, neither is spirit nor physical energy. Personality is that quality and value in cosmic reality which is exclusively bestowed by God the Father upon these living systems of the associated and co-ordinated energies of matter, mind, and spirit. Neither is personality a progressive achievement. Personality may be material or spiritual, but there either is personality or there is no personality. The other-than-personal never attains the level of the personal except by the direct act of the Paradise Father.” (UB 5:6.3)
This text implies that the presence and association of the three levels of manifestation are explicitly necessary, physical, mental and spirit energy, for the sudden and not gradual appearance of that quality and value of cosmic reality which is personality.
“The Universal Father is the God of personalities. The domain of universe personality, from the lowest mortal and material creature of personality status to the highest persons of creator dignity and divine status, has its center and circumference in the Universal Father. God the Father is the bestower and the conservator of every personality. And the Paradise Father is likewise the destiny of all those finite personalities who wholeheartedly choose to do the divine will, those who love God and long to be like him.” (UB 5:6.1)
This text shows us that personality is the only element necessary for the final destiny of all those who possess it to be the Universal Father in Paradise. Any other mechanism, mental and even spiritual endowment taken in isolation without association of the three elements, are only means implemented to allow those who possess personality to first manifest the divergence of the First Source Center, to then create the Master Universe so that their creatures, as well as themselves, the creators, converge towards the source of their creation, the Universal Father in Paradise.
As for the sudden appearance of the personality, when the prerequisites are required, it is a manifestation in the same way as the appearance of the Thought Adjusters, quite surprising on the experiential level of the Supreme where we are currently. Indeed on this level of Supremacy, almost all manifestations are progressive and based on evolution, apart from a few rare exceptions, such as the appearance of Majeston, and certainly a few others. We are with personalization, faced with a phenomenon that goes beyond our experiential conceptual framework, we are told that the personality never changes, whatever the level of its manifestation it functions without any difficulty on the material, morontial, spiritual, or finite absonite, subabsolute, or even absolute level. What is the element that does not change one iota and that allows the same possibility of optimal function on all levels? As far as we are concerned, we change our minds and bodies, in our local universe 570 times for bodies, our identity evolves, and this evolution concerning us, leads to overwhelming changes, without however affecting in the least the composition of our personality.
Reading the booklet, one could almost think that there are two kinds of personality, the human personality mentioned in UB 5:6.6:
“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)
And the divine personality mentioned UB 5:6.6:
“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)
So mortals who do not fuse with their adjuster, and especially those who do not yet have an Adjuster, and therefore do not have a soul, therefore have a temporal identity. Then those who have an adjuster, with whom they can fuse, therefore have the possibility of attaining divine personality.
“The material self has personality and identity, temporal identity; the prepersonal spirit Adjuster also has identity, eternal identity. This material personality and this spirit prepersonality are capable of so uniting their creative attributes as to bring into existence the surviving identity of the immortal soul.” (UB 5:6.7)
These two apparent types of personalities are ultimately one and the same, whose potentiality includes both possibilities and certainly much more.
UB 5:6.12:
“Concerning those personalities who are not Adjuster indwelt: The attribute of choice-liberty is also bestowed by the Universal Father, and such persons are likewise embraced in the great circuit of divine love, the personality circuit of the Universal Father. God provides for the sovereign choice of all true personalities. No personal creature can be coerced into the eternal adventure; the portal of eternity opens only in response to the freewill choice of the freewill sons of the God of free will.” (UB 5:6.12)
In this last chapter booklet 5-6-12, this great circuit of divine love that is the personality, can we imagine that “the circuit of divine love” manifests itself in another way?
Personally it seems to me not, and I also think that personality is the keystone of divine creation, it is its source and its instrument. Paper UB 5:6.1:
“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)
In reading this chapter, what might appear to be outside the circuit of the personality of God the Father, certainly everything that pertains to the status of Deity, the existential Trinity which is not personal, the Absolutes, Unqualified, Universal, perhaps not the Absolute of Deity because paper UB 105:3.6:
“5. The Deity Absolute. The causational, potentially personal possibilities of universal reality, the totality of all Deity potential. The Deity Absolute is the purposive qualifier of the unqualified, absolute, and nondeity realities. The Deity Absolute is the qualifier of the absolute and the absolutizer of the qualified—the destiny inceptor.” (UB 105:3.6)
It may be envisaged that one of the final functions of the realizations of The First Source and Center is to stabilize nebulae, which will give birth to such units as the seven super universes and the four rings of the outer universes, which will be, once stabilized, the supports upon which, and through which, beings endowed with personality will be able to accomplish, after their creation and final accomplishment, the return to the bosom of the Universal Father of all personalities. Paper UB 1:0.2:
“The myriads of planetary systems were all made to be eventually inhabited by many different types of intelligent creatures, beings who could know God, receive the divine affection, and love him in return. The universe of universes is the work of God and the dwelling place of his diverse creatures. “God created the heavens and formed the earth; he established the universe and created this world not in vain; he formed it to be inhabited.”” (UB 1:0.2)
One clue as to why the Universal Father shares his personality through his personal circuit with the myriads of created individuals can be found in paper UB 1:5.15:
“The absolute perfection of the infinite God would cause him to suffer the awful limitations of unqualified finality of perfectness were it not a fact that the Universal Father directly participates in the personality struggle of every imperfect soul in the wide universe who seeks, by divine aid, to ascend to the spiritually perfect worlds on high. This progressive experience of every spirit being and every mortal creature throughout the universe of universes is a part of the Father’s ever-expanding Deity-consciousness of the never-ending divine circle of ceaseless self-realization.” (UB 1:5.15)
Chapter booklet 101 page 1108 evokes the primacy of the personality that the Father delegates to the Eternal Son and to the Infinite Spirit, in order to truly escape the absolutism of this personality:
“THE Paradise Trinity of eternal Deities facilitates the Father’s escape from personality absolutism. The Trinity perfectly associates the limitless expression of God’s infinite personal will with the absoluteness of Deity. The Eternal Son and the various Sons of divine origin, together with the Conjoint Actor and his universe children, effectively provide for the Father’s liberation from the limitations otherwise inherent in primacy, perfection, changelessness, eternity, universality, absoluteness, and infinity.” (UB 10:0.1)
Another example of the appearance of personality primacy, UB 6:7.1:
“The Eternal Son is that infinite personality from whose unqualified personality fetters the Universal Father escaped by the technique of trinitization, and by virtue of which he has ever since continued to bestow himself in endless profusion upon his ever-expanding universe of Creators and creatures. The Son is absolute personality; God is *father personality—*the source of personality, the bestower of personality, the cause of personality. Every personal being derives personality from the Universal Father just as the Original Son eternally derives his personality from the Paradise Father.” (UB 6:7.1)
This chapter can be considered as: the term personality implies the manifestation of a totality, because in the last paragraph cited on page 79 -1 booklet 6, the Father escapes from the constraints he suffers from the infinite personality, while the revelators do not tell us that the First Source Center escapes from the constraints it suffers, by the creation of the Isle of Paradise or by that of the Unqualified Absolute. The personality certainly represents the totality of an absolute which manifests itself by a circuit which bathes all of creation and which crystallizes into unique individualization with each creation of identity capable of being placed in the great plan planned by the Master Architects of the Universe. This would explain the fact that during the period of post-mortem transit, resurrection, the personality of each person is not located in a very specific place, the phenomenon of the personality remains in the totality of what it represents, because it is already in the potentiality of the Whole.
Furthermore the precision concerning the inevitability of the Trinity is implied in this sentence, UB 10:0.3:
“From the present situation on the circle of eternity, looking backward into the endless past, we can discover only one inescapable inevitability in universe affairs, and that is the Paradise Trinity. I deem the Trinity to have been inevitable. As I view the past, present, and future of time, I consider nothing else in all the universe of universes to have been inevitable. The present master universe, viewed in retrospect or in prospect, is unthinkable without the Trinity. Given the Paradise Trinity, we can postulate alternate or even multiple ways of doing all things, but without the Trinity of Father, Son, and Spirit we are unable to conceive how the Infinite could achieve threefold and co-ordinate personalization in the face of the absolute oneness of Deity. No other concept of creation measures up to the Trinity standards of the completeness of the absoluteness inherent in Deity unity coupled with the repleteness of volitional liberation inherent in the threefold personalization of Deity.” (UB 10:0.3)
The appearance of the personality can possibly be located in paper UB 105:2.5:
“1. The Universal Father. I AM father of the Eternal Son. This is the primal personality relationship of actualities. The absolute personality of the Son makes absolute the fact of God’s fatherhood and establishes the potential sonship of all personalities. This relationship establishes the personality of the Infinite and consummates its spiritual revelation in the personality of the Original Son. This phase of the I AM is partially experiencible on spiritual levels even by mortals who, while yet in the flesh, may worship our Father.” (UB 105:2.5)
Thanks also to the developments of booklet 10-2 page end 109 and beginning 110, we can push our reasoning, always taking as paradigm the phases of completely arbitrary sequences, that the personality of infinity is prior to the absolute personality of the Eternal Son and posterior to the “I AM”, unmanifested stasis, then always comes this notion of liberation of the Universal Father in relation to the personality of the Infinity of the First Source-Center.
“The personality of the First Source and Center is the personality of infinity minus the absolute personality of the Eternal Son. The personality of the Third Source and Center is the superadditive consequence of the union of the liberated Father-personality and the absolute Son-personality.” (UB 10:2.5)
Still in the sense of primacy of the personality the passage from the introduction UB 0:11.10:
“3. The Universal Absolute, we logically deduce, was inevitable in the Universal Father’s absolute freewill act of differentiating universe realities into deified and undeified—personalizable and nonpersonalizable—values. The Universal Absolute is the Deity phenomenon indicative of the resolution of the tension created by the freewill act of thus differentiating universe reality, and functions as the associative co-ordinator of these sum totals of existential potentialities.” (UB 0:11.10)
This analogy of the last two terms of this chapter indicates that the personality is inseparable from the First Source-Center, and perhaps even accompanies the Father during the act of his free will.
In approaching the study of the source of personality, we are referred to the sequence of the appearance of the Eternal Son and the concomitant advent of the Isle of Paradise, in paper UB 10:3.7:
“In bestowing absoluteness of personality upon the Eternal Son, the Universal Father escapes from the fetters of personality absolutism, but in so doing he takes a step which makes it forever impossible for him to act alone as the personality-absolute. And with the final personalization of coexistent Deity—the Conjoint Actor—there ensues the critical trinitarian interdependence of the three divine personalities with regard to the totality of Deity function in absolute.” (UB 10:3.7)
In this chapter 5 the term “critical trinitarian interdependence” indicates that the threshold necessary for the total functioning of Deity in the absolute is reached only with the relationship which involves the “interdependence” of the three personal Deities; the Universal Father, the Eternal Son, and the Conjoint Actor. This in a very personal way, brings to mind the need of the First Source-Center, in deciding to surrender and delegate its universe jurisdiction and authority, in a voluntary and self-imposed manner, to achieve this desire through the choice of fatherhood and the consequent brotherhood. In doing so, it is made clear to us in chapter 6 that there are two distinct aspects of this abandonment in the universe of universes “the Father is personally absolute in freedom to act”, but in the phenomenal universes, that is to say outside Paradise-Havona, the control and action of events are conditioned on the action with its simultaneous creations of the other Deities. In paper UB 10:2.1:
“By the technique of trinitization the Father divests himself of that unqualified spirit personality which is the Son, but in so doing he constitutes himself the Father of this very Son and thereby possesses himself of unlimited capacity to become the divine Father of all subsequently created, eventuated, or other personalized types of intelligent will creatures. As the absolute and unqualified personality the Father can function only as and with the Son, but as a personal Father he continues to bestow personality upon the diverse hosts of the differing levels of intelligent will creatures, and he forever maintains personal relations of loving association with this vast family of universe children.” (UB 10:2.1)
The essential difference between the “absolute personality” and the “Personal Father” is certainly that it is necessary for the First Source-Center to divest itself of the absolute personality which is unqualified, therefore not yet manifested as a “personalization of a Father”, in order for the consequence of this “absolute personality” to manifest itself, which is the birth, so to speak, of the notion and reality of a personal Father. Moreover, the Universal Father only manifested himself as a Father when he created and therefore personalized the Eternal Son, because before that he was always an unqualified absolute personality. Paper UB 9:0.1:
“A STRANGE thing occurred when, in the presence of Paradise, the Universal Father and the Eternal Son unite to personalize themselves. Nothing in this eternity situation foreshadows that the Conjoint Actor would personalize as an unlimited spirituality co-ordinated with absolute mind and endowed with unique prerogatives of energy manipulation. His coming into being completes the Father’s liberation from the bonds of centralized perfection and from the fetters of personality absolutism. And this liberation is disclosed in the amazing power of the Conjoint Creator to create beings well adapted to serve as ministering spirits even to the material creatures of the subsequently evolving universes.” (UB 9:0.1)
And the personality of the First Source and Center is in some way indispensable to the manifestation of the seven Absolutes because it unifies them; certainly the whole which these seven Absolutes represent retains the indelible trace of their origin of unity thanks to this personality phenomenon which emanates from the First Source and Center. Paper UB 56:4.2:
“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)
With regard to personality and Thought Adjusters, Adjusters acquire personality, either through fusion with the various types of mortals, or when they occupy the minds of
Sons of God incarnate, and that they are then personalized by the Universal Father. Paper UB 20:4.3:
“When incarnated on either bestowal or magisterial missions, the Paradise Sons have experienced Adjusters, and these Adjusters are different for each incarnation. The Adjusters that occupy the minds of the incarnated Sons of God can never hope for personality through fusion with the human-divine beings of their indwelling, but they are often personalized by fiat of the Universal Father. Such Adjusters form the supreme Divinington council of direction for the administration, identification, and dispatch of Mystery Monitors to the inhabited realms. They also receive and accredit Adjusters on their return to the “bosom of the Father” upon the mortal dissolution of their earthly tabernacles. In this way the faithful Adjusters of the world judges become the exalted chiefs of their kind.” (UB 20:4.3)
Can we think that the type of prepersonality that the Adjusters with whom we are endowed have, can only hope, with regard to obtaining personality by fusion, to finalize this phenomenon with personalities like us, who do not yet have a definitive spiritual identity, but just a transitory temporal identity, as is specified to us several times in The Urantia Book. This would imply an endowment of personality with several degrees of constitution, our personality being fundamentally different from an Avonal for example, perhaps because of our destiny as finaliters, somewhat apart from the other orders. The special status of finaliters is illustrated among other passages in the paper UB 19:2.5:
“The Perfectors of Wisdom will always require this complement of experiential wisdom for the completion of their administrative sagacity. But it has been postulated that a high and hitherto unattained level of wisdom may possibly be achieved by the Paradise finaliters after they are sometime inducted into the seventh stage of spirit existence. If this inference is correct, then would such perfected beings of evolutionary ascent undoubtedly become the most effective universe administrators ever to be known in all creation. I believe that such is the high destiny of finaliters.” (UB 19:2.5)
One of the differences can also be noted between the prepersonal levels of the Thought Adjusters and the level of manifestation of our mortal personality, this perhaps comes from the fact that one of the definitions of personality is “to unify and harmonize” different elements such as the mind, the self of each individualization, the so-called unconscious drives and others, in order to capture the spiritual essence coming from our Adjuster. Whereas in the prepersonality of the Adjusters, I think there is nothing to unify and harmonize, no antagonism arises from a divine activity. With the personalities of the circuits of the Universal Father, this manifests through the individualities of time and space on post-paradise levels, where the experiential of the Supreme is dominant.
The essential difference that there can be between the prepersonality of the Adjuster and the human personality is that the Adjuster has the choice of selection of a mortal subject, as well as its perfection regarding the program chosen for this subject, which consists of a total optimization of its possibilities. The personality of the mortal, through free will, allows to accept or to refuse the totality of the Divine plan.
One of the surprising facets of the term personality is mentioned in booklet UB 109:6.7:
“In other cases, the Monitors, once personalized, keep these preserved and surviving realities in deposit to use them later in the service of the Architects of the Master Universe”. UB 109:6.7
With this clarification concerning the Architects of the Master Universe in relation to the Personalized Adjusters, it is the entire classical hierarchy stemming from the Eternal Son and the Infinite Spirit which is short-circuited on the one hand, then in the analysis of chapter UB 109:7.3:
“Personalized Adjusters are the infinitely wise and powerful personal agents of the full ministry of the Universal Father—personal, prepersonal, and superpersonal.” UB 109:7.3
“They are the only beings in the universes who embrace within themselves all known personality relationships. They are omnipersonal, they are before personality, they are personality, and they are after personality.” UB 109:7.4
“The Father gave to the Eternal Son existential personality on the levels of the infinite and the absolute, but he chose to reserve for his own ministry the experiential personality proper to the Personalized Adjuster, which personality is given to the existential prepersonal Adjuster. These two personality phases, therefore, are destined for the future eternal superpersonality of transcendental ministry in the absonite realms of the Ultimate and the Supreme-Ultimate, even to the level of the Ultimate-Absolute.” UB 109:7.5
Here we find in UB 109:7.3-5 and 5 the extent of the essential position of the Personalized Adjusters, who are at once the premanifestation, the manifestation, and the supermanifestation of personality phenomenon, plus the direct and privileged relationship with the Architects of the Master Universe.
Just a clarification about the 28,011 Architects of the Master Universe, for the 28,012th, the attempt at exteriorization encountered the mathematical level of the presence of the Absolute, so the absonitization of this being failed, his personality being seized by the Universal Absolute. So not the Absolute of Deity but the Universal Absolute. The Universal Absolute booklet 105 page 1156 -5:
“7. The Universal Absolute. Unifier of the deified and the undeified; correlator of the absolute and the relative. The Universal Absolute (being static, potential, and associative) compensates the tension between the ever-existent and the uncompleted.” (UB 105:3.8)
The relationship with the Personalized Adjusters, who are the personal agents of the full ministry of the Universal Father, and the 28,011 Architects of the Master Universe, themselves manifestations of the Universal Absolute, illustrates the primacy of the personality which finds its source in the Universal Father and the Universal Absolute.
To return to the main theme of personality in paper UB 116:5.15:
“The spirit struggles of time and space have to do with the evolution of spirit dominance over matter by the mediation of (personal) mind; the physical (nonpersonal) evolution of the universes has to do with bringing cosmic energy into harmony with the equilibrium concepts of mind subject to the overcontrol of spirit. The total evolution of the entire grand universe is a matter of the personality unification of the energy-controlling mind with the spirit-co-ordinated intellect and will be revealed in the full appearance of the almighty power of the Supreme.” (UB 116:5.15)
This paragraph clearly identifies the essential and final place of personality.
For the Infinite Spirit “when the Infinite Spirit is personalized, the divine personality cycle becomes perfect and complete” booklet 8-1-1 page ; this implies that the personality cycle is started by the first two divine personalities, the Father and the Son, and prior to the Divine Trinity, further on page UB 8:1.8:
“These are the grand and awful times of the creative expansion of the Father and the Son by, and in, the action of their conjoint associate and exclusive executive, the Third Source and Center. There exists no record of these stirring times. We have only the meager disclosures of the Infinite Spirit to substantiate these mighty transactions, and he merely verifies the fact that the central universe and all that pertains thereto eternalized simultaneously with his attainment of personality and conscious existence.” (UB 8:1.8)
Attaining personality qualifies the individuality to take its place in the great divine system of the Universal Father. A paradox may arise from reading Paper UB 8:3.2:
“Since the personalization of the Third Source, the First Source no more personally participates in universe creation. The Universal Father delegates everything possible to his Eternal Son; likewise does the Eternal Son bestow all possible authority and power upon the Conjoint Creator.” (UB 8:3.2)
In this paragraph one can ask, but what remains for the Universal Father, if he personally no longer participates in the creation of the universe. Can we imagine that he sustains all this creation by a perpetual energy distributed fully and he gives a framework which is space (infinite) and desiring experientialization, he conceptualizes time and eternity, without forgetting the Absolute Personality to the Eternal Son, and to finish with his circuit of personality He thus sustains all the personalities bathing in these created universes. Paper UB 8:3.4:
“A Creator Son of the Eternal Son and a Creative Spirit of the Infinite Spirit created you and your universe; and while the Father in faithfulness upholds that which they have organized, it devolves upon this Universe Son and this Universe Spirit to foster and sustain their work as well as to minister to the creatures of their own making.” (UB 8:3.4)
Once the personality is crystallized by invading an identity it is indestructible, unlike this identity and the associated mind which will be annihilated in the event of sin and iniquity, following the judgments of the Ancients of Days. Therefore this personality deprived of identity and of a continuous vital vehicle, is always current, minus these two elements identity and vehicle or means of expression. The elements of the mind which have experienced these sins and iniquities have been annihilated, there remains the quality of the degree of divinity of the personality which can only record the spiritual elements if there have been any in the missed experience of these fallen individualities, and in this case, this will be absorbed into the Supreme oversoul. Paper UB 2:3.4:
“When this sentence is finally confirmed, the sin-identified being instantly becomes as though he had not been. There is no resurrection from such a fate; it is everlasting and eternal. The living energy factors of identity are resolved by the transformations of time and the metamorphoses of space into the cosmic potentials whence they once emerged. As for the personality of the iniquitous one, it is deprived of a continuing life vehicle by the creature’s failure to make those choices and final decisions which would have assured eternal life. When the continued embrace of sin by the associated mind culminates in complete self-identification with iniquity, then upon the cessation of life, upon cosmic dissolution, such an isolated personality is absorbed into the oversoul of creation, becoming a part of the evolving experience of the Supreme Being. Never again does it appear as a personality; its identity becomes as though it had never been. In the case of an Adjuster-indwelt personality, the experiential spirit values survive in the reality of the continuing Adjuster.” (UB 2:3.4)
As for the personality, once it has invaded an identity, an individuality, in addition to its role mentioned, of unifying and harmonizing its elements, it plays a directive role, like a powerful pole of activation of the great circuit of divine love, because according to the booklet UB 67:1.4-5, it can only be that and cannot unify and harmonize sin and iniquity in a lasting way.
“There are many ways of looking at sin, but from the universe philosophic viewpoint sin is the attitude of a personality who is knowingly resisting cosmic reality. Error might be regarded as a misconception or distortion of reality. Evil is a partial realization of, or maladjustment to, universe realities. But sin is a purposeful resistance to divine reality—a conscious choosing to oppose spiritual progress—while iniquity consists in an open and persistent defiance of recognized reality and signifies such a degree of personality disintegration as to border on cosmic insanity.”
“Error suggests lack of intellectual keenness; evil, deficiency of wisdom; sin, abject spiritual poverty; but iniquity is indicative of vanishing personality control.” (UB 67:1.4-5)
On universal gravity booklet UB 12:3.1-6:
“All forms of force-energy—material, mindal, or spiritual—are alike subject to those grasps, those universal presences, which we call gravity. Personality also is responsive to gravity—to the Father’s exclusive circuit; but though this circuit is exclusive to the Father, he is not excluded from the other circuits; the Universal Father is infinite and acts over all four absolute-gravity circuits in the master universe:”
- The Personality Gravity of the Universal Father.
- The Spirit Gravity of the Eternal Son.
- The Mind Gravity of the Conjoint Actor.
- The Cosmic Gravity of the Isle of Paradise.
These four circuits are not related to the nether Paradise force center; they are neither force, energy, nor power circuits. They are absolute presence circuits and like God are independent of time and space. (UB 12:3.1-6)
Yet another possibility to imagine that we are immersed in this universe of gravities which are not circumscribed by geographically defined circuits.
A particularity concerning personality is to be noted in the booklet UB 38:1.2:
“These angelic orders are projected at the time of planning for the evolution of mortal will creatures. The creation of seraphim dates from the attainment of relative personality by the Universe Mother Spirit, not as the later co-ordinate of the Master Son, but as the early creative helper of the Creator Son. Previous to this event the seraphim on duty in Nebadon were temporarily loaned by a neighboring universe.” (UB 38:1.2)
If we take up the expression quoted above, “the personality exists or does not exist” we could suppose that this existence includes the full and entire totality, certainly in many cases, unmanifested, but nevertheless entire and not relative, while the case of the Divine Mother is a truly surprising exception. In the same vein, to a relative personality is added the term transitory, in paper UB 47:3.4:
“If a transitory personality of mortal origin should never be thus reassembled, the spirit elements of the nonsurviving mortal creature would forever continue as an integral part of the individual experiential endowment of the onetime indwelling Adjuster.” (UB 47:3.4)
Booklet UB 47:4.4:
“A newly developed and suitably adjusted morontia body is acquired at the time of each advance from one mansion world to another. You go to sleep with the seraphic transport and awake with the new but undeveloped body in the resurrection halls, much as when you first arrived on mansion world number one except that the Thought Adjuster does not leave you during these transit sleeps between the mansion worlds. Your personality remains intact after you once pass from the evolutionary worlds to the initial mansion world.” (UB 47:4.4)
Booklet UB 47:10.6:
“The mortal personality initiated on the evolutionary worlds… is not fully mobilized, realized and unified until the day when, having become a citizen of Jerusem, it is authorized to go to Edentia to be proclaimed… an immortal survivor associated with its Adjuster, an ascender of Paradise, a personality of morontia status and a loyal child of the Most Highs”.
Apparently we can assume that the personality we possess is in the transitional stage, with the term “initiated”, and that at the time of our death, the possible break-up of the personality can be envisaged, since there is a reconstitution afterwards in the temples of resurrection, and that then the passage to morontial status leaves this personality intact. One of the stages of finality of the personality is mentioned in paper UB 26:4.14:
“Faith has won for the ascendant pilgrim a perfection of purpose which admits the children of time to the portals of eternity. Now must the pilgrim helpers begin the work of developing that perfection of understanding and that technique of comprehension which are so indispensable to Paradise perfection of personality.” (UB 26:4.14)
So in addition to perfection of design, the potential total personality involves understanding all these metamorphoses which allow us to grasp the functioning of all these final levels.
It is only on Edentia, the seat of our constellation, that our personality is mobilized, unified and realized, fascicle UB 15:7.7, it can be assumed that even before our fusion with our Thought Adjuster, approximately on the fifth mansion world, we have not yet realized the fullness of our personality, which apparently will never cease to grow before returning to the bosom of the Universal Father.
In the UB 47:3 booklet, a clarification is necessary regarding the passage “to the morontial status which leaves this personality intact”, in fact in booklet UB 66:2.9:
“The entire transaction of repersonalization, from the time of the arrival of the seraphic transports bearing the one hundred Jerusem volunteers until they became conscious, threefold beings of the realm, consumed exactly ten days.” (UB 66:2.9)
The personality on morontial worlds such as Jerusem or others can therefore certainly, in specific circumstances, be again shattered or metamorphosed and then be reconstituted. Perhaps in this very specific case, because the recovery of consciousness concerns ternary beings, a term rarely used in the L. U.
The personality of Jesus well illustrates the constitution of at least two kinds of personality endowment, human and divine, the dilemma is evoked in booklet UB 188:3.8:
“3. The acquired spirit identity of the man of Nazareth which was built up during his lifetime in the flesh, first, by the direct efforts of his Thought Adjuster, and later, by his own perfect adjustment between the physical necessities and the spiritual requirements of the ideal mortal existence, as it was effected by his never-ceasing choice of the Father’s will, must have been consigned to the custody of the Paradise Father. Whether or not this spirit reality returned to become a part of the resurrected personality, we do not know, but we believe it did. But there are those in the universe who hold that this soul-identity of Jesus now reposes in the “bosom of the Father,” to be subsequently released for leadership of the Nebadon Corps of the Finality in their undisclosed destiny in connection with the uncreated universes of the unorganized realms of outer space.” (UB 188:3.8)
As well as the statement made in fascicle UB 140:5.2: and fascicle UB 134:8.5:
“Jesus loves mankind with a dual affection. He lived on earth as a twofold personality—human and divine. As the Son of God he loves man with a fatherly love—he is man’s Creator, his universe Father. As the Son of Man, Jesus loves mortals as a brother—he was truly a man among men.” (UB 140:5.2)
“After more than five weeks of unbroken communion with his Paradise Father, Jesus became absolutely assured of his nature and of the certainty of his triumph over the material levels of time-space personality manifestation. He fully believed in, and did not hesitate to assert, the ascendancy of his divine nature over his human nature.” (UB 134:8.5)
We can think that until this day her divine personality had not yet had this level of total manifestation within space-time, but this implies that potentially she had the perfect inscription of this possibility.
The intrinsic value of the phenomenon “personality” can certainly only be viewed as a whole that is fragmenting, perhaps in the same way as the Thought Adjusters, who are fragmentation entities constituting the factual presence of the Infinite God, the unqualified and undiluted parts of Deity. This is probably what the phrase UB 133:5.6, can reveal to us, by specifying that the consequence of “the association of personalities is equal to the square of the number of personalities in the equation rather than their simple arithmetic sum.”
Because the harmonization of this association comes much closer to the totality of the Deity by an osmosis specific to the undiluted and unqualified constitution of the personality phenomenon than the simple addition that can give the accumulation of a classic circuit.
This analogy with personality and Adjusters can find its place in the phenomenon of Deity divergence and convergence described by Bill Sadler.
Universality of the personality phenomenon fascicle UB 11:1.4:
“The Father is always to be found at this central location. Did he move, universal pandemonium would be precipitated, for there converge in him at this residential center the universal lines of gravity from the ends of creation. Whether we trace the personality circuit back through the universes or follow the ascending personalities as they journey inward to the Father; whether we trace the lines of material gravity to nether Paradise or follow the insurging cycles of cosmic force; whether we trace the lines of spiritual gravity to the Eternal Son or follow the inward processional of the Paradise Sons of God; whether we trace out the mind circuits or follow the trillions upon trillions of celestial beings who spring from the Infinite Spirit—by any of these observations or by all of them we are led directly back to the Father’s presence, to his central abode. Here is God personally, literally, and actually present. And from his infinite being there flow the flood-streams of life, energy, and personality to all universes.” (UB 11:1.4)
Booklet UB 56:1.5-6:
“In the infinite nature of God the Father there could not possibly exist duality of reality, such as physical and spiritual; but the instant we look aside from the infinite levels and absolute reality of the personal values of the Paradise Father, we observe the existence of these two realities and recognize that they are fully responsive to his personal presence; in him all things consist.”
“The moment you depart from the unqualified concept of the infinite personality of the Paradise Father, you must postulate MIND as the inevitable technique of unifying the ever-widening divergence of these dual universe manifestations of the original monothetic Creator personality, the First Source and Center—the I AM.” (UB 56:1.5-6)
In conclusion, this may lead us to consider that the personality externalizes itself outside the conceptual framework of our body, and manifests itself as an influential part of our immediate surroundings, and perhaps beyond, because the personality as such has a cosmic positional value in the great organized system of the future Supreme Being, the following four chapters allow us to consider some of these hypotheses, UB 112:1.13-14 and 112:1.18-19:
“Life is really a process which takes place between the organism (selfhood) and its environment. The personality imparts value of identity and meanings of continuity to this organismal-environmental association. Thus it will be recognized that the phenomenon of stimulus-response is not a mere mechanical process since the personality functions as a factor in the total situation. It is ever true that mechanisms are innately passive; organisms, inherently active.”
“Physical life is a process taking place not so much within the organism as between the organism and the environment. And every such process tends to create and establish organismal patterns of reaction to such an environment. And all such directive patterns are highly influential in goal choosing.” (UB 112:1.13-14)
“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.”
“In aggregations parts are added; in systems parts are arranged. Systems are significant because of organization—positional values. In a good system all factors are in cosmic position. In a bad system something is either missing or displaced—deranged. In the human system it is the personality which unifies all activities and in turn imparts the qualities of identity and creativity.” (UB 112:1.18-19)
The term BETWEEN UB 112:1.13, “life is in reality a process which takes place between the organism (the individuality) and its environment”, and UB 112:1.14 “physical life is a process which takes place between the organism and the environment, rather than within the organism”, can give us a clue to develop through Bill Sadler’s metaphor on personality: “Personality can be symbolized by the color yellow, the color yellow cannot be imagined without a support on which it will be, but apart from that, it exists, and only manifests itself in an effective way when it covers, or encompasses an individuality in its totality”
The personality circuit is the ocean in which all personalities bathe, this reality of the Father corresponds to the globality of the Universal Father in its totality which also signifies its finality in terms of the Absolute. The fragmentation of the parts can only represent unique parts, because each one holds an indispensable position value to coordinate in the totality the finality of the whole.
Following the statement fascicle UB 160:2.2:
“Since animals cannot communicate ideas to each other, they cannot develop personality. Man develops personality because he can thus communicate with his fellows concerning both ideas and ideals.” (UB 160:2.2)
The personality of man only develops, or manifests itself, with the exchange and interaction with other personalities on the one hand, and then its existence as an endowment of the Father is only actual, when this permanent and indispensable connection is real. It is therefore an undividable totality put in place by the Father, which encompasses and surrounds all of creation, in a latent manner, and which manifests itself in an automatic way as soon as the elements constituting reality are coordinated and arranged in a suitable and adequate manner, to be the receptacle of this personality, which will manifest itself from then on, only by unique mobilization for each individualization, and which will remain indelibly as an element returning to its divine source. This even when the receptacle support is itself annihilated as a result of a voluntary positioning in disagreement with the divine norms provided.
Patrick Morelli.