© 1961 William S. Sadler Jr.
© 1975 Urantia Foundation
|Appendix XIV. Expanding Influence of the Master Spirits||Index||Appendix XVI. Space and Mass Magnitudes of the Master Universe|
Appendix VIII, Transformative Techniques, reviews in some detail the several ways in which beings are actualized, are brought into existence; and § 3 of that Appendix, Techniques of Eventuation, gives careful consideration to the possible method of the origin of the Transcendentalers and of their governing corps, the Master Universe Architects. UB 31:9.1 In connection with this study it was noted that these beings are concerned solely with “the superadministration of the master universe” UB 31:8.2, and we deduced that they may well be the personification of God’s plans for the entire master universe — past, present, and future. We arrived at the conclusion that these absonite beings eventuated (came into existence) as an inherent and virtually inevitable repercussion to the making of such plans for the master universe. In other words, God could hardly make serious plans concerning the master creation without eventuating (thinking out the existence of) the Architects and the Transcendentalers; and these absonite eventuators could come into existence only as a repercussive corollary to the making of such plans.
One of the purposes of Appendix XV is to bring together what the Papers have to say about numbers in relation to deity, to the co-ordinates of deity, to the organization of the universes, and further, to relate such data to the numbers that are given for The Architects of the Master Universe. UB 31:9.1 These numbers, and the organization of the Architects, should tell us something about the total plans for the past, the present, and the future of the entire master creation. It seems likely that a similar comparison of such numbers to the organization of the other groups of Transcendentalers would be equally significant, but no numerical data is given concerning the other Transcendentalers, therefore no such comparisons can be made.
We will also give consideration to the absonite level of reality and to the nature and functions of the Architects and other Transcendentalers. This study will lead to a broad consideration of the Organic Unity of Reality as a basic quality that is characteristic of Reality and which probably accounts for certain happenings that are discussed in the Papers. This quality of organic unity seems to give rise to the “principle of organic consistency” that has been encountered elsewhere. (See Appendix VIII § 2, Techniques of Eventuation — especially the discussion of Compossibility as a Corollary to God’s Omnipotence.)
The universes are mathematical, as well as organic and personal. The organization of a single superuniverse, for example, follows the decimal system with no deviations whatsoever. Its divisions and its subdivisions are all multiples of ten. UB 15:2.18-24 Certain numbers do seem to be inherent in the nature of things. For example: If existential Deity is to be undivided, then there can be only one existential Trinity, the Paradise Trinity.
Let us consider the pattern of numbers that seems to be disclosed in the narrative of the Papers. We are informed that “. . . the universe . . . is mind planned, mind made, and mind administered.” UB 42:11.2 If this is the case, then we should expect to find some kind of a mathematical pattern, some significant relationship between certain numbers and the plans for the master universe. What we are looking for is a system. In a system the interrelated parts are arranged, they are organized, they have a meaningful positional value. UB 112:1.19
The number One and the number Three. The number One appears to be significant in relationship to the concept of the Infinite, the One Uncaused, the Cause of Causes. UB 0:3.23 In terms of functioning reality it could be related to the one existential Trinity, to the indivisibility of Paradise Deity. The author of Paper Ten speaks of the Trinity as inevitable, as providing the only way in which an Infinite Being could bring about threefold and equal personalization of Deity. UB 10:0.3 We have here a clear illustration of the unique relationship between the numbers One and Three. There are truly Three persons of Deity, but in the Paradise Trinity existential Deity is undivided, absolutely One. In terms of “cosmic mathematics” this all seems to mean that it is not possible to have One without Three, and that it is equally impossible to have Three without One.
The number One appears in the organization of the Architects of the Master Universe; there is only one Senior Architect. UB 31:9.3 So also does the number Three appear; there are three Havona Architects. UB 31:9.4
Seven as a functional expansion of Three. The appearance of the Infinite Spirit completes the existential personalization of Deity. UB 10:2.7 When the Spirit gave expression to his primary personalities, they were experiential in nature and seven in number. (ibid)
The Papers say that the personalization of the three Paradise Deities (and their Trinity union) is the absolute inevitability, and that the creation of the Seven Master Spirits is the subabsolute inevitability. UB 16:1.1 There is nothing arbitrary in this functional expansion of Three into Seven. If the Master Spirits are to express the single and the plural functions of the Paradise Deities, then there can be only Seven because the three Paradise Deities have just seven possible combinations of single and plural expressions: Father, Son, Spirit, Father-Son, Father-Spirit, Son-Spirit, and Father-Son-Spirit. UB 16:0.1-9 No larger and no smaller number than Seven is mathematically possible.
The number Seven is of prime importance in all of the post-Havona creations. The Seven Master Spirits are post-Havona in origin and experiential in nature. They are active throughout the post-Havona (and experiential) history of the master universe, starting with the “near times of eternity” and the “dawn of time” at the very beginning of the Second Age. The superuniverses are seven in number because there are Seven Master Spirits. UB 16:0.11 All of the plans for the grand universe and the related segments of the outer universes are reflective of, and have been conditioned by, the fact that there are Seven Master Spirits. (ibid)
The number Seven appears in the numbers of the Architects that are assigned to all five of the post-Havona space levels: the superuniverse space level, and the Primary, Secondary, Tertiary and Quartan levels of outer space. In the first instance, it is the number seven, itself. In each succeeding instance, Seven is a factor in the total number, appearing one or more times.
Interaction of Three and Seven. The numbers Three and Seven interact in several ways: Three plus Seven equals Ten, Three times Seven equals 21, Three-plus-Seven times Seven equals Seventy. Let us examine these three interactions.
Interaction of Three and Seven — the number Ten. If there is any particular number that should be associated with the presence and the function of the Supreme Being, it would appear to be the number Ten — stated otherwise, Three plus Seven.
For example: Consider what took place when the Seven Master Spirits collaborated with the three Paradise Deities in the production of the Reflective Spirits. It was then that the Supreme Being functioned as a creator for the first (and only) time — in the creation of Majeston. UB 17:2.4
There are ten Architects that are assigned to the grand universe — three in Havona and seven in the superuniverses. We have observed that the grand universe is the nuclear universe out of which the Supreme Being is emerging.
We will observe (below) that the number Ten is a factor in the numbers of the Master Architects, starting with the corps assigned to the Primary Space Level; and that it continues to appear as a factor in the number of each succeeding corps. These are the Architect corps assigned to the outer space creations; these are the creations of the post-supreme ages; these are the ages in which the Supreme Being will be personally present and will be personally active.
Interaction of Three and Seven — The number 21. The number 21 does not appear in the organization of the Architects, but it does appear elsewhere. There are three circuits of Paradise satellites. Each of these circuits has seven worlds, totaling 21 words in all.UB 13:0.1-2 We are informed that these 21 satellites of Paradise “. . . embrace the potentials of the function of the master universe.” UB 13:0.7 There are also 21 Ancients of Days, three being assigned to the headquarters of each of the seven superuniverses. UB 18:3.4-5
Interaction of Three and Seven — The number Seventy. Three-plus-seven times seven equals Seventy. This number seems to symbolize the functional association of the Supreme Being and the Master Spirits. This may symbolize the first expression of the Dual-Deity association of the Spirit-Supreme. (Appendix V § 5)
The number Seventy is the number given for the Trinitized Secrets of Supremacy. There are exactly seventy of these Trinity-origin beings who rule Paradise worlds of the Father. UB 18:1.1 Ten Secrets of Supremacy are stationed on each of the seven worlds, and on each world the Ten are organized as Three in relation to Seven. UB 18:1.2 This is an exact expression of our analysis of the number Seventy — (3 + 7) x 7 = 70.
(It may not be of particular significance, but the highest beings assigned to the seven superuniverse government are seventy in number: the 21 Ancients of Days and the 49 Reflective Spirits.)
When we look at the primary divisions of the billion worlds of Havona, we observe that they are grouped in seven circuits. UB 14:1.9 This organization of the central universe appears to foreshadow the later division of the superuniverse space level into seven superuniverses. UB 15:0.1 When we examine the primary divisions of the seven superuniverses we observe that these are the major sectors, and that they are seventy in number. UB 15:2.12 Does this foreshadow the future organization of the Primary Space Level into seventy prime divisions? We do not know but it would appear so. We do know that there are seventy Architects assigned to this space level. UB 31:9.6
Seven interacting with itself: 7, 49, 343, and 2401. In Appendix XIV § 6, The Results of the Interaction of Seven times Seven, we considered this numerical relationship. Since we are now looking rather carefully into all of the significant numerical relationships, it will be in order to consider these expanding exponents of Seven a little more closely. Suppose we first look at the relationships of the numbers 7, 49, 343, 2401. They are all (exponential) expansions of the number Seven:
|7 x 1||= 7 x 1||= 71 = 7|
|7 x 7||= 7 x 7||= 72 = 49|
|7 x 49||= 7 x 7 x 7||= 73 = 343|
|7 x 343||= 7 x 7 x 7 x 7||= 74 = 2401|
What do these numbers signify? Let us start with the smallest number and work up, one by one, to the largest.
Seven. As we have already taken note, the most significant appearance of the number Seven is in connection with the Seven Master Spirits. There could be only seven of these Spirits, neither more nor less. Because of this, the superuniverse space level was divided into seven principal segments — the seven supercreations. UB 16:1.1 Each Master Spirit pervades one of the superuniverses, and so dominates the environment of his superuniverse that every native creature takes on the tinge, the unique character-coloration of this particular Master Spirit. UB 16:5.2 This natal stamp of each superuniverse is so permanent that even the finaliters assemble one finaliter from each superuniverse (seven finaliters in all) when attempting “to portray a complete Trinity relationship.” UB 16:5.5
Forty-nine. The first example of the expansion of Seven into 49 appears in the narrative of the origin of the Reflective Spirits. UB 17:3.2 There are just 49 of these beings. Seven of them are like the First Master Spirit and are reflective of his nature. Seven are like the Second Master Spirit, and so on to the last seven who are like the Seventh Master Spirit and are reflective of his nature. (ibid) One of each type of Reflective Spirit is stationed on each superuniverse capital. (ibid) On Uversa, for example, there are seven Reflective Spirits, each of diverse nature and each reflective of a different Master Spirit. Since these Reflective Spirits are also creative, this mode of assignment sets up in each superuniverse the potential for the appearance of creatures that will disclose seven different (Master-Spirit-like) performances because of having seven inherently different created natures. Since this is true in each of the superuniverses, and since each supercreation is environmentally dominated by one of the Master Spirits, then it logically follows that such creatures could develop along 49 divergent patterns of growth since there are 49 possible combinations of interacting heredity and environment.
This potential is actually expressed in the origin and the evolutionary Growth of the Universal Conciliators. (Appendix XIV § 7) The Conciliators are reflectively created in each superuniverse with seven different types of (Master-Spirit-like) inheritance. Since these seven types each evolve in seven different (Master-Spirit-dominated) environments, the net result is the production of 49 different viewpoints on the part of the Conciliators. We believe the evolution of these 49 different types of Conciliators is a Second-Age forecast of what will be typical of the normal transactions of the Third Universe Age and the affairs of the Primary Space Level.
There are seven basic (Master-Spirit-dominated) environments in the superuniverses. We believe there will be 49 analogous conditions in the Primary Space Level.
We further believe that such creative-environmental conditioning will result in the production of 49 basically different natures in those beings who will be concerned with the affairs of the Secondary Space Level.
The further expansions of Seven. If we have correctly established the expanding pattern of (the exponents of) Seven, then we can trace it on an out into the three outermost space levels — Secondary, Tertiary, and Quartan:
Is this line of reasoning reasonable, or not? We can test it. We can ask the question: Does the pattern of creation make for uniformity or for diversity?
Let us look at the original expression of the pattern of creation; let us look at Havona and its billion worlds. Each world is “original, unique, and exclusive” — “no two of them are alike.” UB 14:5.6 “Every world . . . is wholly unlike any other world . . .” UB 18:2.4 The pattern universe is created on the principle of diversity; it is quite reasonable to discover that the post-Havona creations will follow this same pattern of diversification.
The numbers given for the seven corps of the Architects of the Master Universe do not, at first glance, appear to have much meaning, system, or pattern. UB 31:9.1 An arithmetical factoring of these numbers, however, discloses that there is a distinct system or pattern as they build up, corps by corps, to the grand total of 28,011 for this entire group of the governing body of the Transcendentalers, the planners and co-ordinators of the master universe. Consider the following analysis of these numbers:
SUMMARY: THE NUMBERS OFTHE ARCHITECTS OF THE MASTER UNIVERSE
1- The Paradise Level 1 = Undivided Deity, the Paradise Trinity 2- The Havona Level 3 = The Threefold Personalization of Deity 3- The Superuniverse Level 7 = Sevenfold Expression of Triune Deity 4- The Primary Space Level 70 = (3 + 7) x 7 = 10 x 71 5- The Secondary Space Level 490 = (3 + 7) x 7 x 7 = 10 x 72 6- The Tertiary Space Level 3,430 = (3 + 7) x 7 x 7 x7 = 10 x 73 7- The Quartan Space Level 24,010 = (3 + 7) x 7 x 7 x 7 x 7 = 10 x 74 The total number 28,011
Note: This number — 28,011 — represents some kind of a limit, an exhaustion of the personalizable potential of the absonite level. It was not possible to eventuate an additional Architect; the number 28,011 reached the limits of absonity, and the attempted 28,012th Architect-eventuation failed because the conceptualization of the Architects transcended the absonite at this point and “. . . encountered the mathematical level of the presence of the absolute.” UB 31:9.10
(See UB 31:9.1, Architects of the Master Universe, for references in the Papers)
A summary of the numbers of the Architects. A tabulation is always helpful to the visualization of numerical relationships. On the summary facing this page such a tabulation has been made. Here we can see the expansion in numbers from one through three to seven, then see the three and seven combine to form ten, which number persists in the outer space levels with the addition of the expanding factor of seven — seven-to-the-first, the second, the third, and the fourth power. In our opinion, these numbers are not due to chance. There is no more of chance in them than there is in the number of Master Spirits — this number, Seven, is inherent in the creative situation that is involved in the origin of these high Spirits.
These numbers have significance; they do not seem to be the result of mere chance. They seem to express the unfolding of the interrelationships of Deity and Divinity in the domains of actual (and actualizing) Reality. Consider the following:
Expansion of Seven from the first to the fourth power. Is there any discernible reason why, in the numbers of the Architects, the number Seven should expand from the first to the fourth power? Why not the third power or the fifth? Well, we might take note that the Transcendentalers are projected for personality activity on exactly four ultimate levels. UB 30:1.93 This may, or may not, have something to do with the fact that there are four outer space levels. We should not confuse these “four ultimate levels” with the “seven levels of the absonite.” (ibid) The seven levels of the absonite are the seven functional levels of the Corps of the Master Architects. UB 31:9.2
We are instructed that the Transcendentalers are not created — they are not creatures nor are they creators — they are uncreated noncreators. We have previously considered the origin of Transcendentalers. (Appendix VIII § 3) In this study of the techniques of eventuation, we reached the conclusion that these beings come into existence (happen) because such a happening is a natural part of God’s thinking, because it is an inescapable consequence of his “thinking out” the plans for the master universe. Transcendentalers are not created; they happen (eventuate) as a repercussion to the making of master-universe plans of God’s part. Therefore they are not creatures, neither are they creators; they are not concerned with creation as such; they are pre-creators (inceptors) in relation to that which is involved in God’s plans for the master universe.
These “uncreated noncreators” who eventuate, who “happen,” are a complex order of existence inhabiting the westerly regions of Paradise. UB 31:8.1 They use a form of energy (tranosta) that is not found elsewhere in the universe. UB 33:5.4 They are the supercitizens of Paradise UB 31:8.1, concerned solely with the affairs of the master universe UB 31:8.2, and are subject to God the Ultimate and to the direction of the Paradise Trinity. UB 31:8.3 They can experience growth, but their Growth is by superevolutionary techniques UB 105:7.2; they are experiential beings, but their technique of experiencing is superexperience. (ibid)
Transcendentalers function on seven levels of the absonite UB 31:9.1 and exist on four ultimate levels of personality activity. UB 30:1.93 They work in twelve grand divisions and each of these divisions has one-thousand major working groups, 12,000 groups in all. (ibid), or 84,000 classes of Transcendentalers. (ibid) This is a large number of different types of beings. Paradise Citizens appear to be rather numerous, but the “more than three thousand orders” of the Citizens of Paradise UB 19:7.1 are relatively few when compared with the 84,000 classes of the supercitizens of the Eternal Isle.
Mortal arrivals on Paradise are able to associate with Transcendentalers UB 27:2.3; UB 31:8.3; this is facilitated by certain transcendental ministers. Mortal ascenders are personalities, Transcendentalers are superpersonalities UB 31:8.1; nevertheless, the personal and the superpersonal can still associate. UB 0:5.4 Mortals are mustered into the finaliter corps by the Senior Architect of the Master Universe. UB 31:8.4
The superpersonal Transcendentalers are quite distinct from the creations of the Eternal Son that are designated other-than-personal beings. UB 6:5.3 Such progeny of the Paradise Son are resident on his worlds near Paradise. UB 13:3.2 Transcendentalers might, however, have a possible kinship of superpersonal nature to the superpersonal representatives of the Eternal Son resident on the capitals of the superuniverses UB 15:10.20, and possibly to the Inspired Trinity Spirits, who are also believed to be superpersonal in nature. UB 19:5.2 We do not, however, believe that this is in any way suggestive of any genetic relationship. Consider the following: In the Paradise Classification of Living Beings UB 30:1.1 Inspired Trinity Spirits are classified under Group I, Class C, under Trinity-origin and Trinitized Beings; the superpersonal representatives of the Eternal Son are classified under Group VI, Superpersonal Beings UB 30:1.103; while the Transcendentalers are classified under Group IV, Eventuated Transcendental Beings. UB 30:1.92
The Architects of the Master Universe (and their transcendental associates) are concerned with the inception of God’s plans. God eventuates these beings; later on, God creates those Supreme Creators (and those High Administrators) who are so necessary to the detailed development and cosmic realization of such plans. And still later, these eventuators and these creators will join together (with evolutionary deity) to bring about the consummation of that destiny which is possible of attainment through the plans of God has made, and through the potentials which have been established in accordance with his plans.
The eventuated Architects are the “inceptors,” the beginners of the plan. The Supreme Creators are the “realizers,” the creators of the existences that are projected in the plan. Together (with experiential deity) they become the “consummators,” the achievers of destiny — the destiny that God has established in the plan.
Apparently the major functions of the Transcendentalers are concerned with the pre-creative level of universe planning. UB 41:0.2 But we do not believe this work is restricted to the management of the Force Organizers and to the production of the nebulae of space. UB 31:9.12; UB 29:5.1 We advance the proposition that the Architects and their transcendental associates are concerned with all phases of planning for the development of the master universe. UB 31:8.2 Consider the following:
These illustrations all relate the activities of the Transcendentalers to the pre-creative level of universe planning. But there is another transaction of record that suggests they have a continuing relationship to the current affairs of the present universe age:
These four illustrations of the activities of Transcendentalers serve to outline their function in relation to universe planning and in relation to the continued work of stabilizing and compensating the events of the present universe age.
Here is a fifth example of Transcendentaler function that appears to be involved with the anticipation of the transition of the evolutionary domains from the acme of finite development to the superfinite growth potential of a future universe age.
The Papers instruct us that Transcendentalers are neither infinite nor finite, that they are absonite. UB 30:1.92 This word is not found in English; it is a word introduced in the Papers. In the writer’s opinion, this is a coined word — a composite word. It seems to be constructed of a part of each of two words — absolute and finite. The first two syllables of “absolute” and the last syllable of “finite” will go together very nicely as “abso-” and “-nite” to make the word “absonite.” This word is appropriately symbolic of a reality that is neither absolute nor finite, but which lies between the two.
At this point it will prove helpful to examine the several usages of the word absonite (and its derivatives) in the Papers. This word has more than one usage and it appears in more than one form ( Author’s Note):
The question of “absonity” and “absonites” is something that also relates to the ascending mortals: We are informed that, before ascenders leave the local universe they will achieve full satisfaction of equality of self-realization regarding all pursuits of an artistic, intellectual, and social nature. Then they encounter a new spirit differential that will not be equalized until they have finished the Havona pilgrimages. Ascenders will then become aware of another new differential, an absonite differential, and this will not become equalized until they have attained the status of seventh-stage spirits — this may be superfinite status. UB 44:8.5 These statements do suggest that the development of some “supernal absonite” quality of being is a part of the expected evolutionary growth of all mortal ascenders.
SUMMARY OF THE MEANINGS: INCEPTION, REALIZATION, AND CONSUMMATION
In discussing the “unlimited integration of reality” that is theoretically within the potential of the Trinity of Trinities, the Papers (on page UB 106:8.12) use three groups of three words each that are associated in a certain way with regard to the sequence of the growth process in the experiential universes:
(a) Opening stage inceptors beginnings causes (b) Continuing stage realizers existences intermediates © Final stage consummators destinies finals
The words "inception, “realization,” and “consummation” (together with their close derivatives) are, in part, defined (in Webster) as follows:
Inception: “Act of process of beginning; commencement; initiation.”
Inceptor: “A beginner . . .”
Incept: “To begin, commence, undertake . . .”
Realization: “Act of realizing or state of being realized.”
Realizer: “One who realizes . . .”
Realize: “To make real; to convert . . . into the actual; to bring into concrete existence; to accomplish . . .”
Consummation: “Act of consummating or state of being consummated; completion; perfection; end; goal.”
Consummator: “One who consummates.”
Consummate: “To bring to completion; to raise to the highest point or degree; to complete; finish; achieve.”
The absonite level of reality. Let us finally consider in a little more detail the use of the word “absonite” as the designation of a level of reality that is more than finite but less than absolute. We are informed concerning this level:
UB 0:1.12 Absonite realities have neither beginnings nor do they have endings.
(ibid) Absonite beings are not created — they eventuate — they simply are.
(ibid) Absonite realities transcend time and space.
(ibid) The Ultimacy of Deity functions in relation to absonite realities. (Appendix XVIII § 7)
UB 31:9.2 There are seven levels of the absonite; they are the seven levels of the functional assignment of the seven corps of the Architects.
UB 30:1.93 Transcendentalers also function on these seven levels of the absonite.
UB 31:9.10 The uppermost level of the absonite impinges on the absolute level.
Deduction: The nethermost level of the absonite probably reaches down to make contact with the finite level.
Conclusions: The absonite probably connects the finite with the absolute much as morontia bridges the gap between matter and spirit.
In our examination of the nature and function of Transcendentalers, we have been using three words that are a little out of the ordinary — inceptors, realizers, and consummators. These words have been respectively associated with three other words — beginnings, existences, and destinies. These two groups of three words each are so used in the Papers. UB 106:8.12 The concepts, suggested by these two groups of three words, are also designated as — causes, intermediates, and finals.
In the Summary of Meanings, facing this page, we have tabulated these nine words as they are associated (in groups of three) in the Papers. The definitions of inception, realization, and consummation are also given. From this analysis, we may deduce that these words are used to describe the sequence of the actualization of reality — at least as it takes place in the present universe age. As we examine the usage of these words, we would call attention to the following additional associations:
Transcendentalers seem to function as the first actors in a threefold and progressive series: they prepare; creators produce; together they finish. The plan of the grand universe is eventuated in the Architects; it is brought into existence by the Supreme Creators; it is consummated in and by the evolutionary completion of the Supreme Being. UB 106:3.1
Viewed in historic sequence, transcendentalers are both before and after the finite. UB 105:5.3 In other words, they are both inceptive and consummational as concerns finite reality. As inceptors, in the sense of the maturation of potentials, transcendental ultimates function to qualify and segregate the potentials of the Absolutes so as to make them serviceable to the Creators operating on the finite level of existence. (See Appendix VII § 2, The Maturation of Potentials.)
This double relationship can be stated otherwise: From the eternity perspective, transcendentals seem to appear in anticipation of the finite; from the time perspective, they are encountered at the end of finite evolutionary progression. It is also possible to regard transcendentals as a “pre-echo” of the finite. UB 105:7.1 Without the absonite level, there would be no pre-creative plans for the finite; hence transcendentals are before the finite. From the viewpoint of evolutionary progress, the absonite level stands as the postfinite goal of all ascending creatures; they will all attain it after the completion of their finite progression. Transcendentals thus seem to function as inceptors of the finite and as consummators of the finite. They sustain the paradoxical relationship of being “before-after” all finite existence.
Reversible sequence: Non-time sequence. In Appendix I § 3, The Zero Age, we gave consideration to the chronology of the appearance of the Architects of the Master Universe. In that study, we deduced it was likely the Architects were present in the Zero Age (the pre-Havona Age) because Paradise tradition holds that the Senior Architect and the three Havona Architects contributed to the planning of the central universe. UB 31:9.4 This study of the Papers led to the further conclusion that the entire group of the Architects of the Master Universe, all 28,011 of them, were probably present.
It was noted that the Architects, as a group, exhausted the range of absonity with the appearance of the 28,011th Architect. This was experimentally proved by the abortive attempt to eventuate the 28,012th Architect, at which point it developed that the conceptualization of Architects transcended the absonite and encountered “. . . the mathematical level of the presence of the Absolute.” UB 31:9.10 This means that the 28,011th Architect, the last-eventuated Architect, must function at the highest level of the absonite, because the succeeding Architect (the 28,012th) proved to be super-absonite and failed to eventuate.
We are, however, instructed that the Senior Architect, the “first-eventuated” of the Architects, is the only one who functions on the Paradise level, which is defined as, the “highest level of the absonite.” UB 31:9.3 If this is the case, then it would appear that the Senior Architect must have been the last-eventuated as well as the first-eventuated. As we have already noted (in Appendix I) this entire narrative of Architect eventuation suggests that our finite concept of sequence is not valid on the absonite level — at least not the finite concept of time sequence. The Papers do remind us that the beings native to Paradise are well aware of “non-time sequence of events.” UB 11:2.11
Eventuation in relation to time. Eventuation is a happening that takes place either in transcended-time or in eternity. Absolute beings have no origin. UB 0:1.13) They are, in this regard, like the natives of Havona. UB 105:7.2 From the time perspective, however, eventuation is something that has taken place in the past, that could take place in the present, or that might take place in the future. We deduce this from the speculation in the Papers concerning the missing member in each (mortal) finaliter company. The opinion is advanced in Paper 31 that such missing member may be “. . . some type of Paradise personality not yet created, eventuated, or trinitized.” UB 31:7.5 This statement indicates that one of the authors of this Paper believes that an act of eventuation could take place in present or in future time. Now, if eventuation is a super-time (or eternity) happening, and still could be a past, present, or future event (from the time perspective), then is it possible that present- or future-eventuators would seem to appear retroactively with respect to time sequence?
Time relationships to transcended-time. The Papers speak of a relationship between time and transcended-time which may result in the blurring of finite time-sequence. They suggest that the Supreme may be able to project certain forecasts upon the levels of super-time and then reflect back to the finite time-level a projection of certain phases of his future estate. This is spoken of as “. . . the Immanence of the Projected Incomplete.” UB 4:1.10; UB 117:7.6 In essence this is an invasion of the finite past-present by the finite-future via the absonite level of super-time. It is certainly true that both the Supreme and the Ultimate are able to foreshadow certain of their future universe activities by some such technique of anticipation of time-sequence. UB 117:7.3-5
Anticipatory sequence. When a personality of origin outside of time, a Paradise Personality, enters the time stream of the events of an inhabited world, such a happening might cause time-ripples of anticipation as well as time-ripples of consequence. Consider the following line of reasoning:
In our attempt to understand the transformative technique of eventuation, we seem to have uncovered one of the basic principles that underlie the transactions of the cosmos. (Appendix VIII § 3) We will tentatively designate this as “The Principle of Organic Consistency.” This principle can possibly be stated as:
Deity actions always produce consistent reactions in the responsive potential of the level of Reality that is affected.
We believe this is true because Reality is more than mechanistic, it is an organism; it is alive and is unified as an organism, hence will disclose the internal consistency and the active responsiveness of a living organism. We are instructed that mechanisms are inherently passive in responsiveness while organisms are inherently active in response. UB 112:1.13
Finite Reality is a living organism. The Papers present the idea that Reality is a living organism on the finite level. The idea is advanced that the grand universe is a “magnificent and responsive living organism.” UB 116:7.1 The Papers make illustrative comparisons between:
UB 116:7.1 The neural circuits of a human body and the intelligence circuits of the grand universe.
(ibid) The arterial system for the nourishment of a human body and the energy lanes of the grand universe.
(ibid) The system of chemical control in human body and the comparable centers of over-control in the grand universe.
UB 116:7.2 Solar energy in the maintenance of the physical life of human beings and the energies of Paradise in the physical sustenance of the universes.
UB 116:7.2 The Adjutant mind as the essential to human self-consciousness and Supreme Mind as the essential to the consciousness of the Total Finite — the consciousness of the emerging personality of the grand universe — the Supreme Being.
UB 116:7.4 Human responsiveness to spiritual guidance and the comparable responsiveness of the grand universe to the spiritual drawing power of the Eternal Son.
UB 116:7.5 Human identification with the absolute stability of the indwelling Adjuster and the dependence of the Supreme Being on the absolute stability of the existential Paradise Trinity.
These citations rather clearly describe the grand universe as a living organism and equally identify the Supreme Being as the emerging personalization of that living organism.
Superfinite Reality as a living organism. We can further reason that, whatever the Supreme is to the finite cosmos the Ultimate must be to the absonite cosmos, the master universe. If the grand universe is a living creation that is power-personalizing in the Supreme, then the master universe must be an analogous living organism that is power-personalizing in the Ultimate. And if these are valid propositions, then Total Reality must also be a living organism — an absolute living organism. And this absolute (existential) organism must be pervaded by the Infinite — by that being whom we know as God.
If we can view reality on each level as active, living, and organic (rather than passive, lifeless, and mechanical), then we can better understand why it is that any act of divinity on any level will produce certain repercussive reactions in the living organism of the level affected. Any such divinity-act will cause certain organic responses that are inevitable, that are inherent in the perpetuation of the symmetrical pattern of the living organic unity of Reality. Were this not the case then there would be no system (harmony of pattern) in the cosmos, something would be missing or out of place. UB 112:1.17-19 On evolutionary time-space levels of imperfection, such derangement is quite likely to be encountered as a transient time-fact — hence the presence of error and evil. But on higher and superfinite levels of Reality this could hardly be the case.
Can we validate this principle on superfinite levels? Can we find further evidence of this principle — The Principle of Organic Consistency? Let us consider further possibilities.
Absolute organic consistency. Whenever God functions “. . . as the absolute and unqualified personality [he] can function only as and with the Son . . .” UB 10:2.1 This is the essence of the Father-Son partnership, and such action is the action of the Father-Son. Whenever the Father-Son partnership acts the Conjoint Creator reacts, responds UB 8:5.6; this is the function of “. . . one as two and acting for two.” UB 10:4.5 If this action on the part of the Father-Son is the action of their Total-Deity, then it becomes the action of “. . . three as one and in one . . .” (ibid) — the action of the Paradise Trinity. If such deity-action is absolute in value, then it becomes the absolute action of the Paradise Trinity UB 10:8.3; and the absolute action of the Paradise Trinity produces a repercussive activation of Total Deity — the Deity Absolute. UB 10:8.3 Such an activation of the Deity Absolute will, in turn, activate the Unqualified Absolute because of the unifying presence of the Universal Absolute. UB 0:11.15 Thus, an absolute act on the part of God will repercuss in Total Reality, and be responded to by Total Reality. The Unqualified Absolute may be the mechanizer, but the Deity Absolute is the activator of Total Reality. UB 0:11.4 All of these relationships should fairly well illustrate the organic consistency of response on absolute levels of Total Existential Reality.
The organic consistency of Deity. Deity, itself, exhibits an element of consistency that is best known as “. . . divinity . . . the characteristic, unifying, and co-ordinating quality of Deity.” UB 0:1.16 This is best illustrated by the manner in which the experiential trinities encompass experiential Reality and, in turn, give expression to the emergence of the experiential deities:
We advance the belief that the universe-capacity-for-response will always react to purposive will and to the mandates of Deity and Divinity. The Unqualified reacts to the Deity Absolute; the master universe is undoubtedly responsive to the emerging purposes of the Ultimate; the grand universe is becoming responsive to the emerging sovereignty of the Supreme.
This same principle holds true even with regard to the evolutionary progression of human being: “When man acts, the Supreme reacts, and this transaction constitutes the fact of progression.” UB 117:5.6
|Appendix XIV. Expanding Influence of the Master Spirits||Index||Appendix XVI. Space and Mass Magnitudes of the Master Universe|
Author’s Note: — Italics in the references are inserted for emphasis ↩︎