© 1961 William S. Sadler Jr.
© 1975 Urantia Foundation
| Appendix VII. Mechanisms of Experiential Growth | Index | Appendix IX. The Chronology of Local Universes |
There is more than one way in which things and beings emerge from potentialities to become real — to become actualities — but, in each instance it is a transformative process. We, who live on an evolutionary world, should not find it too difficult to think of fiat creation as a contrast to slow evolution. There are several other transformative techniques (besides evolution and creation) by virtue of which things and beings are brought into existence, and through which changes and modifications are wrought in those already in existence.
For example: As a person, God creates; as a superperson, he eventuates; as a preperson, he fragments. UB 30:1.99 In the local universes both the creators and the creatures evolve. Creators and (certain) creatures can trinitize a new being. The development of the Creative Spirits of the local universes is unique, there is nothing else like it; it amounts to the personalization of a local-universe focalization of the Infinite Spirit. And there are other beings who are “emerging in personalization,” just as the Creative Spirits. When creatures are embraced by Deity, this embrace sometimes has the effect of changing the status of the embraced creature.
Appendix VII reviewed the mechanisms of experiential growth. There we observed the manner in which potentials were segregated, creatively organized, and matured to the point where they became responsive to the acts of creators and others who function in the grand universe of today and in the master universe of tomorrow. It is our present purpose to examine in some detail the several transformative techniques whereby potentials are transformed into actuals in the present universe age.
We should approach the study of creative techniques with some degree of caution. That which may be standard procedure in time and space may not prove to be the rule in Havona, much less on Paradise.
Creativity on Paradise. We are instructed to think of God as a creator. UB 1:0.1 But creatorship is not classified as one of the attributes of God; it is designated as being “. . . rather the aggregate of his acting nature.” UB 3:0.3 In this particular context, we believe that “creatorship” is being used in a very large sense — in the sense of designating any technique that might be employed to bring something, or someone, into existence. In this sense, it could possibly mean all of God’s transformative techniques: personal, prepersonal, and superpersonal — creation, fragmentation, and eventuation. UB 30:1.98 These techniques are employed on “. . . levels of subinfinite value and relative divinity expression.” UB 0:2.2 We may, or may not, have been given the names that refer to God’s super-creative actions in relation to universal values and the absolute expression of divinity; perhaps the terms “deitize” UB 105:5.2 ; UB 106:8.20, or “eternalize” UB 13:1.12 are employed in this connection. As an example (ibid), the Papers refer to a series of transformative acts by Paradise Deity as follows “. . . beings . . . who are trinitized, created, eventuated, or eternalized . . .” The term “eternalized” could well refer to a super-creative act by Paradise Deity.
Creativity in time and space. The Papers are a good deal more specific in the discussion of those creative techniques employed by the Corps of the Supreme Creators in the present universe age. These creators are working in time and space, and in the grand universe. They are the post-Havona creators. Concerning their methods, we are informed:
Static potentials are activated by the Paradise Trinity. This causes the Deity Absolute to act upon the Unqualified Absolute and, at the same time, establishes destiny in the Universal Absolute. “Undifferentiated potentials” are thereupon transformed into “segregated and defined plans” by the Ultimacy of Deity. These plans perfectly anticipate the needs of the master universe and accordingly fall under the jurisdiction of the Master Architects. UB 118:4.5-6 Finite beings are created out of the “potentiality of the Supreme” UB 117:3.12, which must constitute the final step in the maturation of potentials in the grand universe. (See Appendix VII § 2, The Maturation of Potentials.)
That which derives from ever-existent Deity is also ever-existent. It cannot be destroyed although it may be subjected to unlimited transformation. UB 42:1.7 Force Organizers cause space-force to evolve into energy; Power Directors transform energy into mass — this is the origin of the physical space bodies. The Morontia Power Supervisors similarly work in the morontia realms. Life Carriers catalyze the required revolutions in lifeless matter, which causes it to become alive. The Supreme Creators similarly operate upon the higher phases of divine energy and bring into existence the spirit, and other higher beings of the central, super-, and local universes. UB 42:1.5 The Supreme Creators are able to cause “. . . the time transmutations of matured potentials into experiential actuals.” In the larger and the higher sense, the Supreme Creators are “transformative creators,” but, from the perspective of the finite level and a finite creature, these Supreme Creators actually do create. UB 118:4.7 Such prerogatives of creativity are inalienable from the personality of a Creator; not even the experience of being incarnated on a bestowal mission can completely divorce these attributes from the incarnated personality of a Creator Son. UB 120:2.9
The limits of creativity. What is the creative domain? Does it have limits? We advance the opinion that it does have boundaries and limits. It seems likely that its inner and existential boundary would be found where God maintains subinfinite relations as a person to other persons UB 0:2.4; “God, as a person, creates.” UB 30:1.98 We might call this “the inner boundary of creativity.” Now, is there an outer boundary? We believe there is, at least in the experiential sense. We are informed UB 0:2.17 that God the Ultimate operates on “final creative levels.” This would appear to be “the outer boundary of creativity.” The entire domain of creativity, in the strictest use of that word, is subinfinite from a quantitative standpoint, and subabsolute from a qualitative standpoint. Creativity operates in the realms of “relative” reality. UB 0:2.2
As we further explore the nature of a creative transaction, it is apparent that there is more than one kind of creative action. We are not entirely sure we can discriminate all the types of creative techniques, but there appear to be at least four of them:
It will be profitable and informative to explore these four types of creativity and to contrast their respective circumstances.
As an example of unlimited creativity, the number of Creator Sons is constantly increasing; apparently there is no limitation to the ability of the Universal Father and the Eternal Son to bring forth these Creators. UB 21:1.4 A Creative Spirit seems to be unrestricted in her ability to produce seraphim; this creative act appears to be a continuing process. UB 38:1.3 There are other examples that could be given, but these two should illustrate what is meant by “unlimited creativity.”
Such unlimited creativity stands in contrast to two kinds of limitations: one, which is apparently self-imposed by the Creator; and the other, which is apparently imposed by the circumstances of a situation.
In contrast to the ever-increasing numbers of the Creator Sons we are informed UB 21:1.4 that Unions of Days are of stationary numbers; there are exactly 700,000 of them, and no more are being created. Unions of Days are of Trinity-origin, and it is quite unthinkable that the Paradise Trinity would be unable to create more of them, but, to what purpose? Exactly the required number are now in existence and any additional Unions of Days would be supernumerary to the present plans for the superuniverses.
In a majority of instances (as with the orders of “Days”), when an order of beings is of stationary numbers it is likely that this limitation is one which the creators have placed upon themselves. Certain plans call for an exact number of beings and any deviation form this precise number would be plainly nonsensical.
In certain situations, the creators seem to encounter some external (or some inherent) factor that limits creativity. Such creative-limiting factors must be inherent in the circumstances of the situation. Consider the following examples:
These examples should serve to illustrate the principle of “creativity limited by circumstances.” And there are other situations that could be cited.
There are several instance in which the Papers call attention to the existence of a “pattern being,” or to an “archetype” of an order of beings, or to the special status of the “first-born” of an entire order of beings. As we have noted, these differences may be due to “creativity limited by circumstances,” or they may be entirely due to the uncomplicated fact of being “first” and thus pre-empting certain specialized functions — or, they may be due to a combination of both factors. Regardless of the cause of the unique status of these beings, it is informative to review them as a group:
UB 21:0.4-5 / UB 7:5.8-9 / UB 7:5.5-6 / UB 7:5.7 The original Michael. The original Creator Son, the “first-born Michael,” is the presiding head of his order of sonship. His career differs, at least concerning the creature bestowals, from that of a typical Creator Son. His seven creature bestowals were in the central universe, in the times of Grandfanda, and they served to interpret (to the finite level of comprehension) the seven transcendental bestowals which were made by the Eternal Son on the seven circuits of the central creation.
UB 27:2.1 The original supernaphim. This angel is the first-born of the primary supernaphim and is stationed on Paradise. This being, “the original pattern angel,” designates the Chiefs of Assignment (primary supernaphim) who preside over all three orders of these angels — primary, secondary, and tertiary. This “first angel of Paradise” is the natural chief of all supernaphim.
UB 14:4.18 Havona pattern beings. Besides the natives of Havona, its inhabitants “. . . embrace numerous classes of pattern beings for various universe groups . . .” These beings serve as teachers and advisers for their groups.
UB 36:1.2 The original Life Carrier. Nambia is the name of the “. . . original and first-born Life Carrier of Nebadon.” He is (with Gabriel and the Father Melchizedek) the director of all the activities of the order of Life Carriers in our local universe.
UB 37:2.6 The original Evening Star. Gavalia is the name of the “first-born” of the Evening Stars in Nebadon. He serves as head of this order of superangels in the universe of Nebadon.
UB 37:3.3 The original archangel. We are not given the name of the “first-born” of the archangels of Nebadon, but we are informed that this being is the director of his order in our local universe.
UB 38:5.1 The original angel of Nebadon. We do not know the name of the “first-born” angel of Nebadon, but we are informed that this being is the director of his order in our local universe.
UB 38:1.1 Pattern and archetype of seraphim. In the early times of Nebadon there were created certain “pattern angels” and certain “angelic archetypes.” These beings may have certain specialized functions but we are not informed as to the nature of such activities.
It is apparent that the fact of being “first” has real significance in the affairs of the universes. In the evaluation of the uniqueness of the members of this group, however, we should recognize that we may be taking note of a specialized function that could be entirely due to the uncomplicated fact of being “first,” and might not be due to some difference in inherent nature that is caused by “creativity limited by circumstances.” Two examples should serve to illustrate this moot point:
Undoubtedly some of these “pattern beings,” and “archetypes,” and “first-borns” are unique because of created differences. The original supernaphim, Nambia, Gavalia, the original archangel, and the original angel of Nebadon, might fall in this category. The original Michael may, or may not, be unique because of a creative distinction; we are somewhat inclined to believe that his nature is creatively unique. Grandfanda, however, appears to occupy his unique position simply because he was the “first.”
Creative leakage. In our study of “creativity limited by circumstances” ( § 1-C above) it was noted that the Eternal Son is not able to create Creators who, in turn, can create additional Creators. UB 6:5.4 This statement is nearly factual, but not totally so. We are informed (ibid) “. . . in the highest local universe Sons, there does appear a very limited reflection of the creative attributes of a Creator Son.” We are sure that this statement refers to Gabriel and the Father Melchizedek who are the creators of the spironga, the servitals of a local universe. UB 37:10.2 The Father Melchizedek is also co-creative with the Universe Son and Spirit of the Melchizedek order of Sonship. UB 35:1.1 This example of “creative leakage” again illustrates the unique status of a “first-born.” In the case of Gabriel, we are dealing with the “first-born” of an entire local universe UB 33:4.1, and its inherent chief executive. In the case of the Father Melchizedek, we are dealing with the “first-born” of the highest order of the local universe Sons of God UB 35:1.1, a personality who is inherently the assistant chief executive of such a local universe. UB 35:1.2
We are not at all certain that it is proper to group together what appears to be the transformative techniques of Reflex Creativity and Reflective Creativity. They may be quite different in principle, but they do have one important feature in common: each involves a creative action which is induced in one creator by another, and a separate creative transaction that is being performed by one or more other creators. We can identify only one example of each of these transformative acts.
Illusory examples of reflex creativity. There are certain other instances in which a transformative technique may seem to involve a reflex response of creativity, when such is probably not the case. For example:
We are informed UB 26:2.6 the Havona Circuit Spirits were created by the Master Spirits “. . . as a creative response . . . to the emerging purpose of the Supreme Being . . .” We do not view this as a reflex response of Creativity; it seems to be more on the order of a cooperative action. The Papers state UB 116:4.3 that the Master Spirits support the sovereignty of the Supreme and are, in turn, affected in their actions by his emerging purpose.
Neither do we regard the creation of Majeston by the Supreme Being as an act which initiated a reflex response in the Deity Absolute. UB 17:2.5 This transaction appears to be a trinity function — the action of the Second Level of the Trinity of Trinities UB 106:8.20, which we have sometimes designated the Third Experiential Trinity. (Appendix XXIV)
The Papers mention only three procreating orders: human beings UB 49:0.1, the Material Sons UB 45:6.3, and the midsonite order. UB 36:4.2 The ability of these three orders of creatures to reproduce their kind should not be confused with the act of creation. Creation and procreation have quite different meanings:
Creation is, in part, defined (in Webster) as follows: “Act of causing to exist, or fact or being brought into existence by divine power or its equivalent . . .”
Procreation is, in part, defined (in Webster) as follows: “To generate and produce; to beget; engender; as to procreate an heir.”
Creation is a transformative technique for bringing new things and new beings into existence. Procreation is a transmissive technique for reproducing one’s own kind, for transmitting germ plasm from one generation to another. Stated otherwise — creation is a productive process; procreation is a reproductive process. (From a strictly genetic viewpoint, a chicken is an egg’s method of producing another egg.)
When a creator creates new beings, his creative intent determines — within certain very broad limits UB 21:2.3 — the nature, character, and attributes of such new creatures. (This point is well illustrated by a statement in the Papers concerning the “. . . large degree of personal liberty in choosing and planning” UB 35:9.8 with which Michael of Nebadon has endowed the Lanonandek Sons of our universe.) In contrast, when two procreators beget their kind, their personal intent and parental desire have nothing whatsoever to do with the nature, character, and attributes of the ensuing offspring — the procreative intent of the parental beings simply determines the fact of procreation.
Creators can create a wide variety of beings; procreators are limited to the reproduction of their own kind. Humans beget only humans; Adams beget only Adamites. The Material Sons are, by special design of germ plasm, reproductively functional with the evolutionary mortals of that local system. But, if the procreative techniques of the two orders — mortal and Adamic — were radically different, they would not be mutually procreative. UB 51:1.2
We are naturally very sure about these opinions concerning procreation by human beings. There is nothing in the Papers to indicate that the procreative process differs in the Material Order of Sonship except for the differential of transmission of unconditional and conditional immortality. The Original Adam and Eve in each local system are the direct creation of the Creator Son UB 51:1.2 and are the possessors of unconditional immortality. UB 51:1.5 Their progeny have conditional immortality, an immortality that is conditioned by the need for keeping in harmony “. . . with the mind-gravity circuit of the Spirit.” (ibid) Conditional immortality persists with a descending Adam and Eve on a planetary mission UB 51:1.4, but their planetary offspring, while long lived, are not immortal. UB 51:1.8 This progressive diminution of immortality does not, however, appear to result from any creative intent on the part of the Material Sons; it rather appears to represent the outworking of the original creative intent of the Creator Son.
The midsonite orders are procreated and are, themselves, procreators. When a Melchizedek Life Carrier procreates with a Material Daughter, all of their progeny are midsoniters UB 36:4.2; and when these midsonite beings procreate, they uniformly reproduce their own kind. UB 36:4.3
Borderline phenomena. So far, we have been considering three orders of beings that are undoubted procreating orders; they reproduce by sexual procreation; they are characterized by male and female. There are two other situations that are less clear, but still appear to fall within the general classification of procreation; these borderline transactions concern the origin of the secondary midwayers and the primary midwayers.
Secondary midwayers are the progeny of certain of the children of Adamson and Ratta. (See Appendix VIII § 8-C) We are informed that their origin involved a “technique of sex and nonsex liaison.” The period of gestation was seventy days. UB 77:6.2 Each parental couple could produce exactly 248 midwayers UB 77:6.4 after which their capacity was exhausted. While the midwayer progeny were unlike their peculiar parents, these parents, in turn, were unlike Adamson and Ratta. Such differences can reasonably be accounted for by considering the Adamic-Nodite superhuman-gene-pattern that was being commingled. The fact remains that the midwayer parental-couples produced 1,984 secondary midwayers (ibid); all their progeny were alike; they did not beget a variety of beings. The Papers say UB 38:9.4 there are as many as 24 different ways in which secondary midwayers are produced on the inhabited worlds, and the method on our world was quite unusual. The fact that the secondary midwayers are fairly uniform supports the contention they are procreated; they seem to appear in accordance with the plans of the higher creators, and not because of the “creative” intent of their immediate procreating progenitors.
Primary midwayers are the offspring of the corporeal staff of a Planetary Prince. On our world this staff consisted of volunteer ascending mortals from Jerusem, 50 ex-males and 50 ex-females, who had been invested with material bodies and equipped for sexual reproduction on the material level. The primary midwayers appeared as the result of super-material (non-sexual) liaisons between male-female couples of this staff. Apparently there was no period of gestation, a primary midwayer appeared immediately following such liaison; but the next such midwayer could not be produced for one-half year. There were 50 couples in the Prince’s staff, and when each had produced 1,000 primary midwayers their capacity was exhausted. UB 77:1.5 We submit this is still procreation, albeit not of a sexual kind. The fact remains, however, that the intent of the procreating pairs had nothing to do with the nature of the resulting progeny — all were primary midwayers. We believe that these midwayers appeared in accordance with the creative intent of the universe authorities, and the immediate parental beings were procreators, not creators.
Creation and trinitization both result in the bringing of new orders of beings into existence, but creation is never referred to as a “secret.” The technique of trinitization is considered to be one of the basic secrets of the universe, as is indicated by the expressions — “the secrets of Vicegerington” UB 13:1.12, and “the Secrets of Solitarington.” UB 13:1.18
Creation is seemingly limited to subabsolute levels of reality; this we noted in the consideration of the “limits of creativity.” (Appendix VIII § 1) Trinitization does not appear to have these limits. The Infinite Spirit is the result of the original trinitizing episode, and the Infinite Spirit is the equal of the Father and the Son. Creation and trinitization differ then in at least two respects: Creation is not a secret; trinitization may be so regarded. Creation is limited to subabsolute levels; trinitization is not. There are two obvious differences between these two transformative techniques; there are undoubtedly other and more subtle differences that completely escape our analysis.
As it is used in the Papers, the word “trinitize” seems to have more than one meaning and more than one application. We believe there are three distinct usages of the word “trinitize.”
We will survey the transformative technique of trinitization under these three general headings. All of these actions are going on in the grand universe during the present universe age.
When certain creatures are embraced by the Paradise Trinity for a certain purpose, this act is designated “trinitization.” UB 22:0.1; UB 22:1.1; UB 22:1.9 The Papers state there are three principal groups that are thus “trinitized” — trinity embraced:
UB 22:1.10 Trinitized Sons of Attainment. These are finaliters who have had certain experiences, or who have certain personal qualifications.
UB 22:1.11 Trinitized Sons of Selection. These sons are selected for the Trinity embrace from among certain beings who have ascended to Paradise — seraphim, midwayers, Son-fused mortals, and Spirit-fused mortals.
UB 22:1.12 Trinitized Sons of Perfection. These sons are selected from among two types of creature-trinitized sons who serve in the grand universe: the Ascender-trinitized sons, and the Paradise-Havona-trinitized sons.
UB 22:7.14-15 Havona-trinitized sons.
After these three groups of beings have been embraced by the Paradise Trinity they are then assigned to the governments of the superuniverses where they serve as co-ordinates of the Trinity-origin administrators. UB 22:1.13 Such assignment is certainly for the present universe age, but it is probably not eternal. UB 22:1.15
Concerning Sons of Attainment and of Selection. When these beings are embraced by the Trinity they become, in many ways, as they would have been had they originally been created by the Trinity. They have received certain qualities that are like those of the Trinity-origin beings. UB 22:9.5 This Trinity embrace fixates growth; such embraced beings are non-growing (stationary) like the Trinity-origin administrators UB 117:2.4, the Stationary Sons of the Trinity. UB 10:6.5; UB 19:4.8; UB 19:4.9 This is because the Trinity embrace reaches forward to the close of the present universe age “. . . to precipitate out of the stream of future time many of the unrealized potentials of creature beings.” UB 22:4.5 When a finaliter (a sixth-stage spirit) is embraced by the Paradise Trinity, he is thereby endowed with that which he sometime would have acquired as a seventh-stage spirit. UB 40:10.12
Concerning the Sons of Perfection. These are the creature-trinitized sons who are embraced by the Paradise Trinity. They are referred to as “retrinitized trinitized sons.” UB 22:10.1 With this group the Trinity embrace is a variable in terms of what it may do to, and for, the creature concerned. It “. . . may act solely upon the idea which is personified in a creature-trinitized son . . .” UB 22:9.5 In this event, the embraced being is otherwise unchanged in status. Or it may impart to the embraced being certain qualities that are like those of a Trinity-origin being. This variance is in accordance with the intent of the Paradise Trinity. (ibid)
This kind of “repeating trinitization” seems to be the sole prerogative of the Paradise Deities. So far as we can determine, this type of trinitization is almost indistinguishable from the act of creation. Undoubtedly there are important differences between these two transformative techniques, but we are not informed concerning these differences and they are not otherwise apparent.
“Unlimited trinitization” may involve either two or three of the Paradise Deities UB 13:1.12 and it differs from “limited trinitization” in the following respects:
We offer the opinion that “unlimited trinitization” is the transformative technique involved in the origin of the unrevealed Deity-trinitized Sons. UB 22:0.2,5
“Trinitize” used loosely as a synonym for “create.” The Papers tell us that Trinity-origin beings and trinitized beings are not the same. UB 13:2.3 But this statement is made by a Perfector of Wisdom in explaining why he does not regard Vicegerington as his home. (ibid) Regardless, the word “trinitized” is used in reference to the appearance of the Trinity-origin beings, as in the statement, “The Ancients of Days were all trinitized at the same time.” UB 18:3.4 To cite another instance involving the same group: the full name of the Secrets of Supremacy is the “Trinitized Secrets of Supremacy.” UB 18:1.1 Now, these Secrets of Supremacy are the first order UB 18:0.2, and the Ancients of Days are the third order UB 18:0.4 of the Supreme Trinity Personalities — and this group is spoken of as being “created.” UB 18:0.1 We offer the opinion that the word “trinitize” is sometimes broadly used to designate a certain type of creative act, or the equivalent of such a creative act, by any two of the Paradise Deities, or by all three — either functioning as three Deity-persons or as the Trinity.
This transformative technique is the most interesting of the three kinds of trinitization because it is so like, and yet so unlike, creation. Limited trinitization appears to be characterized by three distinct happenings:
Such trinitization seems to require more of the initiating beings than does creation; they are personally affected by having participated in this transformative action. This trinitization seems to go deeper, penetrate farther, and produce more, than does creation; the results of trinitization are super-additive to the union of the ancestral beings. UB 10:2.5 The ensuing trinitized offspring are something more than the predictable sum of the attributes of the trinitizing parental beings UB 9:1.2; at least, this all seems to be true of the transformative technique of “limited trinitization.” Created beings always seem to be subordinate in status to their creators; beings produced by “limited trinitization” seem to be equal with (but not to) their progenitors.
The origin of the Infinite Spirit is the original, and the perfect example of an act of “limited trinitization.” The Father and the Son have been united as the Father-Son ever since this trinitization of the Infinite Spirit. UB 22:7.6 The Infinite Spirit is the deity equal of the Father and the Son. UB 8:0.4 There can never be another Infinite Spirit; only one is possible. UB 22:7.3 When the Father and the Son subsequently unite to produce a creator, they succeed in producing a Creator Son; such a Son is truly a creator, but he is subinfinite in the scope of creative action.
The original trinitization. In this connection, the “technique of trinitization” is spoken of as the method whereby the Universal Father escapes from the absolute limitations inherent in the “Absolute Personality,” which becomes the Eternal Son. UB 6:7.1 The Father divests himself of that “. . . unqualified spirit personality which is the Son . . .” by the technique of trinitization. UB 10:2.2 We do not regard this as an act of trinitization that is initiated and consummated by the solitary pre-Father. This is a transaction that appears to have three conceptually sequential — but factually simultaneous — steps: dualization, trinitization, and trinity formation. First, the Father dualizes the initial personalization of deity, himself, and the Eternal Son. Second, the two trinitize the completed personalization of existential deity, the Infinite Spirit. Finally, they consummate their deity union in the Paradise Trinity. We venture the opinion that at no point in this threefold transaction is deity ever divided. In the simultaneity of this triple action deity is at all “times” undivided. At the same moment that the Father is separating himself from the Son, he and the Son are trinitizing the Spirit; and, still at the same moment, the three Paradise Deities are uniting as the Paradise Trinity. UB 0:3.22 This seems to be a threefold, simultaneous act. As the pre-Father is withdrawing (as a person) from diffusion throughout the Total of Deity he is replacing his presence by that of the Paradise Trinity, the presence of undivided-existential Deity; and contained within this transaction is the dualization of the Son, and the trinitization of the Spirit.
Trinitization by the Universe Sons and Spirits. The Papers speculate that the Creator Sons (as Master Michaels, the seventh-stage of sovereignty) and the Creative Spirits (in the seventh-stage of existence) will trinitize — probably at the end of the present universe age. UB 56:7.7 When these two creative beings presently create, they produce creatures — subordinate beings. In the distant future, if they trinitize, we believe they will produce another creator — a co-ordinate being. We do not believe that such a Creator Son and Creative Spirit will ever again repeat this trinitizing action — within the concept-limits of the master universe. (Appendix XIII § 3, Son-Spirit Creative Trios.)
Creature trinitization offers a very good example of “limited trinitization.” It is axiomatic that a creature cannot create anything; but some creatures are able to engage in the adventure of trinitization, thus bringing into existence the three major orders of the creature-trinitized sons. UB 22:7.12-13 When two qualified creatures engage in the act of trinitization, it is a typical example of what we have designated “limited trinitization,” and will stand examination on the following three counts that seem to be characteristic of this kind of trinitization:
We are further informed that the trinitized offspring of such creature unions “. . . represent no more than the conceptual potential mobilized in that trinitization . . .” UB 13:1.2 The depth of trinitization seems to be in direct relationship to the personal capabilities of the two initiating creatures. We would further amplify this principle as follows:
If we carefully scrutinize certain aspects of creature trinitization, we will find there seems to be a scope (a time-range, in relation to the universe ages) that is greater, in certain respects, than the comparable scope which is permitted the time-space Creators. This difference is not too apparent to a superficial examination, but it may become more apparent if we compare the creative acts of a time-space Creator (such as Creator Son) with the trinitizing acts of qualified creatures. In making this comparison, we should pay particular attention to the limitations now imposed (under certain conditions) upon the creative acts of a Creator Son. We should then compare these limitations with the permissible scope of activity extended to the trinitizing acts of two qualified creatures
In making this comparison, we should remember that any two creatures are naturally limited (by creature status) in their ability to mobilize “the conceptual potential” that may be personalized in the ensuing creature-trinitized son. UB 13:1.12 Creators, by contrast, have an inherent ability to mobilize potentials that must be far in excess of the capacity of any creature, or pair of creatures. A Creator would have a greater depth of function; he can reach deeper into potentials. A Creator would also have breadth of function that would be completely lacking in two trinitizing creatures; a Creator can produce many different types of beings. But, in terms of restrictions imposed by the requirements of the universe ages, a Creator is allowed a lesser scope of function than is permitted two trinitizing creatures.
A Creator Son seems to be thus restricted in his creative activities by the limitations imposed upon him for the duration of the present universe age. In contrast to this, two trinitizing creatures appear to be quite unrestricted by any limitations of the present age. In fact, the main purpose of such creature-trinitization appears to be intended to satisfy the needs of future ages — the post-supreme ages of the outer space levels, and the post-ultimate age of the completed master universe. Let us review what the Papers have to say on this point.
Creature trinitization results in the production of three types of sons. UB 22:7.11 Two of these types (the Ascender-trinitized sons and the Paradise-Havona trinitized sons) are in but not of the present universe age. They function in the present-age universes but do not grow by experience in the present age UB 117:2.3); their experience capacity is “time-space inhibited” because they are being held in reserve for “acquiring experience in a future universe age.” UB 22:7.11 We have designated these two types as “post-supreme sons.” The remaining type (the Trinitized Sons of Destiny) of origin in mixed parents UB 22:7.14 are not even allowed to function in the grand universe of the present age — they are all withdrawn to Vicegerington. UB 22:7.10 We have designated these beings as “post-ultimate sons.”
We have classified the creature-trinitized sons as post-supreme and post-ultimate for the following reasons:
Let us now trace out the assignments, the functions, and the presently known destinies of these two groups of creature-trinitized sons — post-supreme sons and post-ultimate sons.
UB 26:11.2-3 On the inner Havona circuit where “. . . they are being prepared for some future work . . .” and where the sons of the Paradise Citizens and the sons of the finaliters learn confraternity — the brotherhood of mutual understanding.
UB 17:1.7-8 On the Paradise worlds of the Spirit, where they serve the Seven Supreme Executives in the co-ordination of superuniverse affairs.
UB 35:0.1 In the local universes, where they serve as the assistants to the Trinity Teacher Sons of assignment.
UB 22:1.12 / UB 22:9.1 In the superuniverses these beings have achieved destiny, at least for the present universe age. Such superuniverse assignments are made in accordance with the recommendation of the Trinity Teacher Sons of former attachment. Selected individuals of the previous groups may be embraced by the Paradise Trinity and assigned to service as members of the superuniverse governments as Trinitized Sons of Perfection.
This outlines what we have been told about the present assignment of these two groups of post-supreme sons. Their future destiny (with an open question concerning the Trinitized Sons of Perfection) seems to lead two possible assignments. Members of these two groups may have a possible destiny of future service in the outer space levels as members of the Paradise Corps of Trinitized Finaliters. UB 26:11.2 ; UB 22:8.6; UB 31:10.10 Otherwise, it is anticipated they will be mobilized on the capitals of the superuniverses and their sectors at the close of the present age. UB 55:12.2 This is probably in anticipation of the sometime arrival of outer-spacers en route to the central universe and Paradise.
These Sons of Destiny are the personalizations of certain phases of the Supreme-Ultimate Mind. UB 22:7.14 Each of them is accompanied to Vicegerington by a Solitary Messenger of permanent assignment. UB 23:4.4 It is held that the creation of Solitary Messengers by the Conjoint Actor is “. . . in some manner related to the Conjoint Actor’s bestowal of Supreme-Ultimate Mind.” UB 23:4.2 We do not believe that the association of these two orders with each other and with the Supreme-Ultimate Mind is a coincidence.
Vicegerington is the world of the Father-Son UB 13:1.11, but it is not the present status sphere of the Creator Sons. UB 13:2.5 On Vicegerington, the Trinitized Sons of Destiny (and, presumably, their Solitary Messenger associates) “. . . are engaged in the study of the concepts of time and the realities of eternity in a special sector of the sphere occupied by the secret colleges of . . . the Creator Sons.” UB 22:7.10 These Destiny Sons are the wards of the Master Architects (ibid), and we are informed there is a “very close association” between the Creator Sons and the Master Architects that is unrevealed. UB 31:9.14
* * * * *
From this general review of the creature-trinitized sons, we may draw certain broad conclusions. The function of a Creator (Son) in creation is to produce that which is useful to, designed for, and limited by, the requirements of the grand universe in the present age. The function of creature-trinitization has a seemingly different purpose and scope. It is not limited by the requirements of the present age, for its primary purpose seems to be the anticipation of the needs of the future ages — the post-supreme ages, in the case of the creature-trinitized sons who are now serving in the grand universe; the post-ultimate age, in the case of the Trinitized Sons of Destiny. (Appendix VII § 5; Appendix XXVI, Functions of the Supreme-Ultimate.)
“Eventuation” is a term that is used to designate the manner of origin of the (absonite) transcendental beings. UB 30:1.93-99; UB 30:1.93 The origin of these beings is known, but the authors of the Papers have been forbidden to disclose it. UB 31:9.2 They do tell us, however, that the Deity Absolute may have been involved in the origin of the Transcendentalers, and may have something to do with their destiny. UB 31:8.3 We are further informed that the act of eventuation is comparable to the act of creation, in the same sense that God-as-a-superperson is comparable to God-as-a-person. UB 0:2.3-4 The Papers do instruct us that “God, as a superperson, eventuates” UB 30:1.99 and, elsewhere they speak of “. . . beings . . . eventuated . . . by any two or all three of the Paradise Trinity.” UB 13:1.12
Definition of “eventuate” and “event.” In discussing the origin of the order of Transcendentalers, the authors of the Papers have chosen to use the English word “eventuate,” “. . . in order to avoid using a new term — an arbitrary and meaningless designation . . .” UB 31:8.3 But the joint authors of Paper 31 must have had some special reason for choosing this particular word from among all of the words that are available in the English language. They chose this word to avoid a “meaningless designation.” Therefore, their choice must be “meaningful.” If this word was deemed to be meaningful, then we should see just what meaning attaches to it in English usage.
Eventuate is, in part, defined (in Webster) as an intransitive verb, as follows: “To come out finally or in conclusion; to come to pass; to be the outcome; to result.” As a transitive verb, it is defined: “To bring to an issue or conclusion . . . — eventuation.”
This verb, “eventuate,” is obviously derived from the root-noun, “event.” Let us accordingly review the meanings which are attached to the usage of this noun in English:
Event is, in part, defined (in Webster) as follows: “The fact of taking place or occurring . . . That which comes, arrives, or happens . . . That which befalls . . .” In philosophic usage: “That which occupies a restricted portion of four-dimensional space-time . . .” In the Theory of Relativity: “A happening represented by a point (x, y, z, t) in the space-time continuum . . .”
[Note: The designations of “x, y, and z” have to do with the description of a specific location in space; they are the Cartesian co-ordinates of algebra; the equivalent of saying where something is in terms of north-south, east-west, and up-down. The designation “t” pertains to a specific location, a specific moment in time. These four designations, taken all together, serve to describe a specific location in space at a given moment of time.]
These definitions give us some idea of the general meanings, in English, of the verb “eventuate” and of its root-noun, “event.” Now, how is the word “eventuate” used in the Papers? The following meanings attach to it in the Papers:
UB 30:1.92-93 It designates the origin of beings who “are neither creators nor creatures.” They are also designated as “uncreated noncreators.”
UB 30:1.99 / UB 31:7.4 / UB 30:1.92 As a person, God creates; as a superperson, he eventuates. The beings who are eventuated are absonite superpersonalities. They are named “. . . the eventuated children of divinity, ultimacy, and eternity.”
UB 112:1.17 Two objects can have relationship, but three (or more of them) “eventuate a system.”
What can we learn by comparing the English usages of “eventuate” with the usages in the Papers? From English usage we deduce that “eventuate” is something that happens, that takes place, etc. The most nearly similar usage in the Papers is in the statement, “. . . three or more objects eventuate a system.” Such a system is not purposed, designed, manufactured, contrived, or created; it just happens! A system is simply inherently present whenever three (or more) objects are present within the same frame of reference. Concerning the appearance of such a system: it happens, it befalls, it takes place, it occurs, it comes to pass, it is the outcome, it results . . . in short, it eventuates whenever three (or more) objects are together. And, as further examples of this usage:
UB 104:3.17 “Both [trinity and triunity] eventuate in functions that are something more than the discernible sum of the attributes of the component members.”
UB 104:2.4 “The Trinity is a supersummative Deity reality eventuating out of the conjoining of the three Paradise Deities.”
In these contexts, “eventuate” means something that happens inherently in the circumstances. It is inescapable in view of the events concerned. It could not be avoided in view of the happenings.
From other uses of the word “eventuate” in the Papers, we also deduce that it is a superfinite action relating to the “origin” of certain absonite (transcendental) beings. God must eventuate beings on the transcendental level of reality and in eternity; this is something very different from the creation of creatures on the finite level and in time.
With this background of definitions and comparative definitions in mind, it ought to be possible to engage in some speculative reasoning about the meaning of “eventuation.” This line of reasoning will be based on one new premise: “the principle of consistency” (Appendix XV § 8), the “organic unity of the cosmos.” UB 4:1.10 The universe is consistent because God is consistent. First, let us review this “principle of consistency” as the Papers apply it (in the form of compossibility) in relation to God’s attribute of omnipotence. Then we can reason by analogy to see if the same principle might possibly cause eventuation to be related to God’s “thinking” in the formulation of plans.
Compossibility as a corollary to God’s omnipotence. We are informed that there is a corollary to God’s ultimate attribute of omnipotence, and that the name of this corollary is “compossibility.” UB 118:5.1
Compossibility is defined (in Webster) as follows: “Able to coexist with another thing, or to concur in time and space or in conception; consistent.”
As “omnipotence” is associated with “compossibility” in the Papers, it means that God’s omnipotent acts create “things with a nature” and, at the same time, compossibility determines the consistency of the “nature of all things” that are created. (ibid) Here we might well use the same illustration that the Papers use to make this relationship more clear:
Let us say, that the thing created is a circle. When it is created, the circle is characterized by circularity, and, at the same time, circularity becomes the basic nature of all circles. (ibid)
A “square circle” is not, therefore, a possibility. It would violate the principle of compossibility which is an inseparable corollary of the ultimate attribute of omnipotence. The important point to be noted is this: omnipotence has something which is attached to it, and this is a corollary which demands universal consistency. The Papers further express this “principle of consistency” with regard to omnipotence and omniscience as:
God’s omnipotence does not mean that he can do the nondoable, neither does omniscience mean that he can know the unknowable. UB 3:3.5
We have explored this “principle of consistency” in greater detail in Appendix XV § 8, The Principle of Organic Consistency. We regard this as one of the basic principles that govern happenings in time and space, in transcended-time-and-space, in eternity, and on Paradise.
Brotherhood eventuates out of fatherhood. God does not “create” the universal brotherhood of all creatures. God constitutes himself the Father of each personal creature, and inherent in that universal Creator-creature (Parent-child) relationship is the fact of universal brotherhood. The brotherhood relationship does not have to be planned, devised, purposed, or created; it is an inherent corollary of God’s universal fatherhood. The universal brotherhood eventuates out of the universal fatherhood of God. One is inseparable from the other. UB 12:7.10-13
An analogy: Eventuation as a corollary of God’s planning. Let us now apply this “principle of consistency” to the making of universe plans, to the establishment of segregated and defined potentials. We advance the proposition that when God makes plans there are certain repercussions that are inherent in, and inseparable from, the making of these plans. We will repeat and amplify this proposition. When God makes plans, then all that is eternally necessary to the inception, realization, and consummation of these plans will inherently and inevitably make its (eternity) appearance; will happen, come to pass, come out finally, be the outcome of, take place, occur — in brief, will “eventuate.” If this did not happen, God would not be making real plans; he would be making “daydreams.” (We believe that God is well aware of the subjunctive, but we have the opinion that he thinks and plans in the “eternal indicative.”)
When God conceives of the master universe, the conception must become segregated within total reality and consequently emerges from the static level as a structured potential, a defined plan; and inherent in the conceptualizing of this plan is the appearance, the eventuation, of the Architects of the Master Universe — those beings who personify God’s plan for the master creation. (And along with the Architects would eventuate the other Transcendentalers.) If this is valid reasoning, then those eventuated are precreative in origin because they are related to, and their appearance is a consequence of, God’s action when he segregated and defined certain potentials. (The creative level is the fourth level of the function of Total Deity; the potential level is an earlier level; it is the second.)
This line of reasoning is consistent with the statement that the Transcendentalers are neither creators nor creatures. UB 30:1.92 They never were created — they are conceptual repercussions of God’s plans and, accordingly, are not creatures. They are not creators because they do not create — they are “inceptors” (those who begin things, who initiate things) and, as “inceptors,” they perform their work long before the “creators” appear on the space-stage of action. (For a more detailed study of inception, realization, and consummation, see Appendix XV § 5)
We believe that God directly, or indirectly, initiates the origin of all absonite beings — the Transcendentalers and their governing corps — the Architects of the Master Universe. But God does not “create” these beings; it appears that he “thinks out” their existence as a natural and necessary part of the making of serious plans and the formulating of segregated potentials — potentials that are going to emerge as actuals in the development of the master universe.
The mechanics of eventuation. In any effort to comprehend the method of eventuation, we are dependent on speculative logic. When God is making plans, he is “thinking.” He may be planning future events in time and space, but he must be “thinking” far above the finite, time-space level of existence; he is probably “thinking” above the absonite level, the level of transcended-time-and-space. We believe he is “thinking” in eternity. God’s plans might accordingly repercuss (through the Paradise Trinity) in the Deity Absolute. The Deity Absolute might react to such plans by precipitating out of the potentials of infinity, those factors, forces, entities, and beings, that are indispensable to the inception (the starting and the beginning) of the plans in question. In other words, beings might eventuate out of the Deity Absolute (directly or indirectly) as a consequence (direct or indirect) of the devising of plans on God’s part. And at this point in our speculations, it is reassuring to recall that the Papers state the Deity Absolute may have been concerned in the origin of the Transcendentalers. UB 31:8.3
(And we do know the Deity Absolute once made response to the creative intent, to the culminating action, of experiential deity — to the action of the Supreme Being. UB 117:3.11 This is the origin of Majeston, chief of the reflective service. UB 17:2.2 If the Deity Absolute can thus respond to the consummational act of experiential deity, it is not unreasonable to believe that this Absolute can also make response to the causative [inceptive] intent, to the plans, of existential deity.)
And finally, this entire line of reasoning is consistent with the statement that the Transcendentalers “. . . are eventuated children of divinity, ultimacy, and eternity.” UB 30:1.92 Their origin is inherent in the plans of divinity; their nature and function is on the ultimate level of reality; they make their appearance as an eternity event.
To summarize our findings and conclusions regarding the transformative technique which is designated “eventuation,” God “creates” both creators and creatures; God “thinks out” the existence of the Transcendentalers as a part of his “thinking” when he makes plans for the master universe, and whether these eventuated beings do appear in just this manner, or not, is not too important. We believe this study of the possible manner of their appearance will improve our “feeling” for the word “eventuate,” and will cause the unfathomable origin of the Transcendentalers to be less mysterious.
Fragmentation is the manner in which the Adjusters and other Father-fragments come into being. It is a transformative technique that may also apply to other “fragmentations of Deity.” UB 30:1.102 We have included under this general heading the “individualization” of the spirit of a Creator Son (ibid) although it is not entirely clear that this is the same as fragmentation. We know about three kinds of fragmentations, or individualizations, of the spirit of deity:
Evolution is a transformative technique that could be defined as “creativity-in-time.” It is so related to time, it is so broken down into sequence by time, that any creature who is concerned in this growth process can perceive that changes are taking place, can partially understand them, and can personally participate in them. As is the case with trinitization and fragmentation, evolution also has its “secrets” — these are the secrets of Ascendington, and among them is the secret of the evolution of the immortal soul of an ascender. UB 13:1.22
Evolution means that the creative plan is gradually and progressively developing through the provision for, and the fostering of, the slow growth of the capacities of the creatures concerned. UB 32:0.2 A created being starts with an original status that he did not earn; it was bestowed upon him by the action of a pre-existent Creator. UB 3:5.16 In contrast to this, an evolutionary being earns everything — “. . . even his status as an ascension candidate.” (ibid) To make this point very clear, let us consider three examples of creation in contrast to evolution:
The uniqueness of evolution. Evolutionary beings encompass meaning-values that are not creatable. The legal experts, the Technical Advisers, “could not be created.” UB 25:4.16 The Protectors of Wisdom personify the existential wisdom of the Paradise Trinity UB 19:2.3, but they still require the complement of experiential wisdom provided by the Trinitized Sons of Attainment. UB 19:2.5 And there are other illustrations.
Evolution is creativity-in-time, but it is also something more than this. Evolution can produce certain meanings and values that are not creatable. In the process of evolutionary growth, the Creator and the creature are in partnership — even as man may enter into partnership with the eternal God through cooperation with God’s indwelling spirit, the Adjuster. All of this is well summarized in a statement in the Papers. UB 117:1.4 When time-space experience is united with Paradise perfection, the net result is something new in the meanings and values of the levels concerned.
The mechanics of evolution. We speak of evolution and of evolutionary growth, but what are we talking about? Just what goes on in this evolutionary process? On the inhabited worlds, evolution starts as a mechanical process that is developing capacity for mind ministry. With the development of human life, this growth technique becomes potentially spiritual in direction. UB 65:0.2-6 We are informed that intellectual selfhood originates in cosmic mind, just as nebulae originate in cosmic force. On the human level such evolution may become spiritual through cooperation between the Adjuster and the personality of man. UB 111:1.2
Just how does man evolve? in this life and in the next? We are instructed in the Papers that the “keys of the kingdom” are sincerity plus more sincerity, and we make progress therein by decisions plus more decisions. UB 39:4.14 Elsewhere, the Papers say that “action [is the] completion of decisions.” UB 110:6.17 What does this mean? It seems to mean that creature growth has its inception in honesty, is realized by courage, and is consummated by doing something. (Of course, in all this discussion, we are assuming that the decision-action is good; bad or evil decision-action would appear to lead to disintegration.)
Survival is determined by faith which can convert “. . . potentials into actuals in the spiritual world . . .” UB 110:6.17 But, in this particular study, we are not so much concerned with survival as with the actual mechanism of finite-creature evolution. Let us consider the statement about progress in the kingdom. We apparently make progress (evolve) by those decisions that are consummated in action. What does decision-action do? It must speed up the velocity of interchange between the environment and the creature-in-action. The Papers say that life is essentially “. . . a process which takes place between the organism (selfhood) and its environment.” UB 112:1.13 And what is the “environment” of a finite creature? Viewed from the finite perspective, “we actually live, move, and have our being within the . . . Supreme.” UB 117:3.12 Decision-action must enhance (expand) the relationship (the velocity of interchange) between the selfhood of a creature and the “. . . living potential of energy, mind, and spirit existent [within] the Supreme.” Out of this “living potential” man and other finite creatures are derived. UB 117:4.8
Without decision-action the creature would be relatively dormant in relat?ion to the environment, the very environment which contains the potentials (the sustenance) for experiential-evolutionary growth. We are informed that faith determines the qualitative (survival) status of the soul, but its quantitative status depends on action. When personality makes the decision to do God’s will and consummates this decision in action, then spiritual faith is joined to decision-action in the enhancement of growth. UB 110:6.17
Decision-action must provide the Adjuster with greater access to the potentials of the Supreme upon which this indweller can draw for the substance out of which to fabricate the soul. We are told that the Adjuster is the maker of the soul, and elsewhere that man is derived from the potentiality of the Supreme. UB 111:2.2; UB 117:3.12
But the Adjuster is not the only creative component in human selfhood. Were this the case, then how would a midwayer or a seraphim evolve? They are not Adjuster indwelt while serving as ministering spirits. The personality of man and these higher beings is also creative. UB 111:6.1; UB 112:0.5 Personality is characterized by an inherent quality — “the evolution of dominance” — the expansion of control over both itself and its environment. UB 112:2.15 This creativity of personality must explain the evolution of finite creatures in general. The concept, however, tends to oversimplify the process. We are not merely considering an active creature in a passive environment; the environment itself is a “living potential” UB 117:4.8, and as the creature strives “for self-expression,” so does the Supreme strive in that creature “for deity expression.” UB 117:4.6
Finite creatures grow as they ingest the potentials of the Supreme by decisions, and as they digestively convert these potentials into actuals by action; this is a combined technique of “choice-experience.” UB 110:6.17 It remains true that “. . . when man gives God all that he has, then does God make that man more than he is.” UB 117:4.14
In the study of “emerging personalizations,” we may be grouping certain transformative techniques together that do not belong together. Nevertheless, they do have points of similarity and we believe they are analogous transactions even though they are probably not homologous transactions. The transformative techniques we are considering have to do with the gradual emergence of certain deity personalities. In a sense, such gradual emergence of certain deity personalities. In a sense, such gradual emergence of personality could be included in the study of “evolutionary techniques” because it is evolutionary in character. In another sense, these emerging personalizations of deity should be separately considered, because, in each instance, the origin of personality is obscure — it is not conventional.
We are instructed UB 0:5.4 that the impersonal never transmutes directly to the personality level of reality, that personality never appears spontaneously in the universes. We know of the existence of these two kinds of personality:
We also know of two other types of evolving deity-personalizations; these are emerging personalizations of creators and deities that appear to be neither First Source, nor Third Source personalities.
It is the purpose of this section of our study to give careful consideration to the transformative techniques that appear to be involved in the gradual emergence of the personality qualities as these beings. These are the transformative techniques we have named “Emerging Personalizations.”
We have devised the terminology, “the Personalization of a Focalization,” for want of any name in the Papers for the transformative technique by which the Creative Spirits complete their growth. This “personalization of a focalization” pertains only to these Creative Daughters of the Infinite Spirit; they are unique as particular “focalizations” of their Source. They are also “in a class by themselves” as concerns their relations with personal beings. UB 9:8.12
In UB 17:6.1, “The Local Universe Creative Spirits,” there is a description of the seven stages of the development of a Universe Spirit. We have already considered the origin of these Spirits in the study of Reflex Creativity. (Appendix VIII § 1-E) Since we are now studying these Creative Spirits from the standpoint of the technique of emerging personalization, it will prove helpful to group these seven stages under four main headings: (a) prepersonal stages, (b) initial personalization, © augmenting personalization, and (d) completed personalization.
Prepersonal stages. At the time of original segregation a Creative Spirit is in the first stage of her career. UB 17:6.3 She starts her career as a prepersonal entity; she exits as a segregated potential within the Infinite Spirit. She is otherwise designated as a “prepersonal identification of entity.” (ibid) But, even as a prepersonal entity she could still theoretically act in relation to personal beings; it is possible for the prepersonal, the personal, and the superpersonal to associate, and they are even “potentially co-creational.” UB 0:5.4
In the second stage of development the Creative-Spirit-to-be must emerge from the Infinite Spirit. She has to emerge to begin her preliminary training UB 17:6.4 because such training takes place on the circuits of Havona under the tutelage of the (impersonal) Circuit Spirits. UB 14:6.32-33 During this period of training on the circuits of Havona the prepersonal Creative-Spirit-to-be is evidently unobserved by personal creatures. This we deduce from the fact that it is not until later (in her third stage of development), when she emerges from the Infinite Spirit for the second time, that she is initially observed as an “. . . entity . . . [that is] differentiated from the person of the Infinite Spirit.” UB 17:6.5
A Creative Spirit enters the third stage of development when she emerges from the Infinite Spirit the second time, this time as a recognizable and differentiated entity. She emerges in response to “the prayer of identification” which is made by the Master Spirit of superuniverse jurisdiction. Immediately following this emergence she enters the presence of, and is enshrouded by, the Master Spirit concerned. She remains with this Master Spirit until she leaves Paradise in the company of the complemental Creator Son. (ibid) The Universe Son and Spirit then proceed to the superuniverse space site that has been assigned, there to begin the physical organization of their local universe. In this third stage a Creative Spirit is referred to as “impersonal” UB 17:6.7, and as “difficult to portray” . . . as a person." UB 34:0.3 In this stage she is “incompletely differentiated” from her Source, the Infinite Spirit. UB 34:1.3
Initial personalization. A Creative Spirit enters the fourth stage of development following the completion of the initial physical organization of her local universe. UB 34:1.1 This step is initiated by “. . . the declaration of the intention to create life . . .” in the newly organized domain. UB 17:6.7 When this declaration is registered on Paradise there is a “reaction of approval” on the part of the Paradise Trinity. UB 34:1.1 The Master Spirit of superuniverse jurisdiction then disappears into the “spiritual shining of the Deities,” while the other Master Spirits draw near. (ibid) With the emergence of “the Deity-embraced Master Spirit” there occurs a Trinity manifestation of a spiritual nature — a “primary eruption.” Simultaneously with this happening the Creative Spirit concerned personalizes as “. . . a new personal representation of the Infinite Spirit . . .” (ibid); but, in the “. . . likeness of that Master Spirit [Deity-embraced] who was in transmuting liaison with the Infinite Spirit.” UB 34:1.3
The Creative Spirit is now described as “. . . a new personal segregation of the Conjoint Creator.” UB 34:1.2 She “. . . becomes, to all practical intents and purposes, a bona fide person . . .” UB 17:6.7 Henceforth she “will maintain personal relations” with all the personal beings who are created and evolved in her developing universe. (ibid) But this statement is not a statement to the effect that the Creative Spirit is a personality, with no qualifications. On the contrary, despite these “personalization ceremonies” and despite the fact that the Creative Spirit “. . . thereafter functions as a person and cooperates in a very personal manner with the Creator Son . . .” the further statement is made that “. . . even this representation of the Infinite Spirit may not appear to be wholly personal . . .” UB 34:2.1
Augmenting personalization. A Creative Spirit enters the fifth stage of development following the completion of the seven creature bestowals of the associated Creator Son. UB 17:6.8 This is the occasion when the universe Son issues the “Proclamation of Equality” to the local universe, proclaiming that the Spirit is his equal “in all endowments of personality.” UB 33:3.6 It is then that the Creative Spirit “becomes so augmented in personal qualities” that she is recognized as a person by all personal beings. UB 34:2.1 This development is also designated as “the attainment of personal status.” UB 34:2.2 The Papers say nothing concerning the source of this augmentation of personal qualities, only that it takes place.
Presumably this augmentation of personal qualities continues in the sixth stage of the career of a Creative Spirit — when her local universe is entirely settled in light and life. UB 17:6.9
But nowhere in the Papers is there a flat and unqualified statement to the effect that any of the Creative Spirits are personalities. Concerning the personality of a Creative Spirit, the Papers state that:
UB 34:1.4 The Creator Son regards her as a personality.
UB 17:6.7 “To all practical intents” she is a person.
UB 34:2.1 She is recognized as a person
UB 34:2.2 She attains “personal status.”
UB 9:8.11 Creative Spirits “are in a class by themselves” in relation to the personalities embraced in the Father’s personality circuit.
Completed personalization. We do not believe that a Creative Spirit will attain completed personalization at any time prior to the entrance upon the seventh stage of development. Apparently no Creative Spirit has yet attained this stage because it is designated as the “unrevealed career.” UB 17:6.10 We believe that all Creative Spirits — the 700,000 that are (or will be) commissioned for service in the present universe age — will attain the seventh stage of their careers when all of the local universes (and all seven superuniverses) are settled in light and life. We believe this event will be concurrent with the emergence of the Supreme Being.
The mechanics of personalization. We know nothing about the later augmentations of the personality qualities of a Creative Spirit, but we are given detailed information concerning her initial personalization in the fourth stage of development:
UB 17:6.7 This “. . . is a Paradise Deity contribution to the individuality of the [Creative] Spirit . . .”
(ibid) / UB 34:1.1 This contribution is made in connection with the “personalization ceremonies,” which are initiated by “. . . a reaction of approval in the Paradise Trinity . . .” and —
UB 17:6.7 are “participated in by the Master Spirits,” but are “. . . personally experienced [only] by the supervising Master Spirit.”
UB 34:1.1 This Master Spirit disappears into “the spiritual shining of the Deities.”
UB 34:1.3 There, he is in “transmuting liaison with the Infinite Spirit.”
UB 34:1.1 When “the Deity-embraced Master Spirit emerges,” there occurs a Trinity manifestation of a spiritual nature called a “primary eruption.”
(ibid) / UB 34:1.3 Simultaneously with this phenomenon, the Creative Spirit concerned “. . . personalizes . . . [as] a new personal representation of the Infinite Spirit . . .” but in the “likeness of that Master Spirit” who was Deity-embraced.
Whence come the personal qualities that are imparted to a Creative Spirit? Is the source the Paradise Deities, the Paradise Trinity, or the Infinite Spirit — or any combination of any two, or all three? And what do the Papers mean when they say the Master Spirits “participate in” the “personalization ceremonies” of a Creative Spirit when this transaction is “personally experienced” only by the “supervising Master Spirit?”
But, regardless of all these questions, we may be reasonably sure that a Creative Spirit is not a typical personality — she does not have personality as it is bestowed by the Universal Father UB 5:6.1; if this were the case, then we believe the Papers would clearly say so. And we may be equally sure that the Paradise-Deity contribution to the individuality of a fourth-stage Spirit is not a completed personality, because “personality is changeless” UB 112:0.9 and the Spirit’s personal qualities are later augmented when she enters the fifth stage of her career.
We are informed that the impersonal never transmutes directly to the personal, that “personality is never spontaneous,” that it is always a gift of the Father UB 0:5.4, or of the Infinite Spirit acting for the Father. UB 9:8.10 So, whence come these personal-like qualities with which a Creative Spirit is progressively endowed? We have reasonably determined that she does not have First Source personality nor does she have Third Source personality. UB 9:8.9-11, because she is specifically identified as not having such personality. UB 9:8.11 Possibly these personal-like qualities are bestowed by the Paradise Trinity; the Trinity does impart such qualities of personal and spirit nature to evolutionary deity. UB 0:8.10 The fact remains, however, that we do not know precisely where these qualities come from, in the case of a Creative Spirit, other than “Paradise Deity.”
We advance the theory that a Creative Spirit is recapitulating in time and space what the Infinite Spirit once did in eternity and on Paradise. We believe that a Creative Spirit starts out as a prepersonal entity; that she is a becoming personality from the fourth stage throughout the remainder of her local universe career; and that she will not become a completed personality until she enters the seventh stage of development. We do not believe that the 700,000 Creative Spirits commissioned in the present universe age will enter the seventh stage of their careers until the 700,000 local universes is the superuniverse space level have all been settled in light and life.
A Creative Spirit is “. . . acquiring full personality qualities [in time and space] by . . . creative cooperation . . .” with the local universe personalization of the Father-Son — the Creator Son. UB 33:3.1 The Infinite Spirit personalizes (in eternity and on Paradise) by the same technique — by creative cooperation with the Father-Son in the eternalizing of the central universe.
At a certain hypothetical moment in past eternity — a moment that is during the appearance of the Infinite Spirit (and the Paradise Trinity) and on the verge of the appearance of Havona — the Spirit is spoken of as “. . . the executive agency for . . . the Father-Son creator partnership.” UB 8:1.3 Note the use of the word, “agency.” This seems to be a prepersonal designation; were the Infinite Spirit a completed person (prior to Havona) then we believe the word “agent” would have been used in this context. To cite another illustration: The Infinite Spirit functions “as a creative activity” in the production of Havona, and enjoys the realization of being absolutely coexistent “with this divine achievement.” UB 14:6.17
Note the use of the phrase, “creative activity,” in this context. We interpret this usage as an implied designation of a prepersonal deity in the process of becoming a personal deity through the production of Havona — in conjunction “with this divine achievement.” If Havona had been “created” in a sequence of several steps, then we believe it would have been possible to observe the Infinite Spirit as a “becoming personality” during the intermediate steps of such a hypothetical sequence. But Havona was not “created” in sequence; the central creation flashes into eternal existence UB 8:1.4 and so does the Infinite Spirit. UB 8:1.7
Apparently this entire process of the progressive personalization of a Creative Spirit is a unique transformative technique, by virtue of which the Infinite Spirit is enabled to pervade all universes (all space) and is also able to function as a segregated presence in each local universe. Here the Spirit recapitulates in time-space his own eternity-Paradise origin, by functioning “. . . as a specialized focalization, acquiring full personality qualities by the technique of creative cooperation with the Creator Son.” UB 33:3.1
From a certain viewpoint there seem to be two kinds of creators, two kinds of deity personalizations in relation to the consummation of creation — the eternalizing of the central universe and the time-perfecting of the local universes. We would designate these two categories as follows: (a) Creators who personalize independently of related creation, and (b) Creators whose personalization is dependent on related creation. Let us explore these categories:
It appears that the personalization of experiential deity is also dependent on the consummation of related creation. We are informed the Paradise Trinity is the source of the “personality and spirit attributes” of God the Supreme. UB 0:8.10 (This statement does not say the Supreme is personalized by the Trinity; he is not.) We are also informed “. . . the personal presence of . . . the Supreme and of the Ultimate is in Havona.” UB 14:6.29 We accordingly presume that the “personality and spirit attributes” of the Ultimate are likewise derived from the Trinity.
But neither of these experiential deities are actual personalities — not as yet. Both are at present representative of the Paradise Trinity, and both are now evolving through “. . . the prepersonal eras of experiential-power development.” UB 10:5.5 Both of them are designated as “prepersonal” at the present time.
In discussing the first, and only, creative action by the Supreme Being (after the production of the Reflective Spirits by the Master Spirits and the Paradise Trinity), the Papers state that a “. . . reaction occurred in the Deity Absolute which imparted new personality prerogatives to the Supreme Being . . .” UB 17:2.2 This does sound very much like one of the progressive steps in the personalization of a Creative Spirit.
We submit the proposition that some Creators — some deities — possess full personality status independently of the creation of their own making or evolving. Others seem to grow in personal qualities as their creations grow toward completion; and this type of Creator (and deity) does not become fully personal until the related creation (and sometimes all similar creations) has achieved completion of status.
The Eternal Son and his Creator Sons are typical of creators who enjoy full personality status prior to, and independently of, the status of their respective creations. The Infinite Spirit, his Creative Spirits, and the experiential Deities (Supreme and Ultimate) seem to be typical of those deities and Creators who achieve full personality status only when their creations achieve perfection: the central universe in the case of the Infinite Spirit, all local universes in the case of the Creative Spirits, the seven superuniverses in the case of the Supreme Being, the master universe in the case of God the Ultimate.
We have omitted God the Absolute thus far in this study because of his involvement with infinity. But the same principle would appear to apply to the third experiential deity that applies to the first two. We do believe the appearance of God the Absolute will be associated with the simultaneous appearance of a new domain — in this case the conjectured inner zones of the Cosmos Infinite. (Appendix XXV) Even the last of the experiential deities would appear to be no exception to the generalization that they are dependent on the completion of some realm for the achievement of personalization.
This is a transformative technique that is analogous in some ways to the Trinity embrace. (Appendix VIII § 2-A) Like the Trinity embrace the Deity embrace does alter status, but it does not inhibit further growth. We are given only three illustrations of the transformation of status through the Deity embrace; two of these occur in the local universe and involve the embrace of the Creative Spirit; one takes place on Paradise.
The embrace of a Creative Spirit. The embrace of a local universe Spirit has to do with the evolutionary growth of cherubim and sanobim — the assistants to the seraphic ministers. These transactions take place as follows:
The embrace of Servitals on Paradise. The Havona Servitals are embraced by “Deity” on Paradise, and some of them do not emerge from this embrace. (Appendix VIII § 8-A) Apparently these vanished Servitals have translated to another and higher order of beings — the Graduate Guides. UB 24:7.2-7 Seemingly this embrace deprives the translated beings of all memory of their former estate, else they could establish the fact that they were formerly Servitals and no mystery would attach to their origin. UB 24:7.1
There is another mystery that attaches to the transmutation of Havona Servitals into Graduate Guides by the transformative technique of the “Deity” embrace. The Papers describe this transaction as follows:
This is a transaction that takes place when a Servital of long service is “. . . granted the privilege of ‘personal contact’ with the Paradise Central Shining . . .” and in connection therewith is “embraced by the Luminous Persons.” UB 24:7.2
We do not know the meaning of such terms as “the Paradise Central Shining,” or “the Luminous Persons.” The Papers can be most precise — when precision is desired. The ambiguity at this point is, in our opinion, quite deliberate. We suspect that some unrevealed Deity liaison or relationship is involved in this transaction.
We encounter similar (deliberate?) ambiguity at another point in our study of transformative techniques — in connection with the “personalization” of a Creative Spirit. (Appendix VIII § 6-A, especially the discussion under the heading, “The Mechanics of Personalization.”) In this connection it is unclear as to what the Papers mean when they say the Master Spirit concerned disappears into “the spiritual shining of the Deities.” This is an imprecise statement that may, or may not, refer to the collective presence of the Three Persons of Deity (as persons or as trinity) which is identified with the central area of Upper Paradise and is designated as “the Deity presence.” UB 11:3.1 If this is “the Deity presence” then the Papers have carefully avoided identifying it as such in this particular context.
We advance the opinion that the Papers resort to ambiguity in order to avoid being unfactual when being factual would require the further elaboration that might be deemed undesirable. Such ambiguity thus avoids non-factuality and permits the reader to place his own interpretation on the meaning of the ambiguous statement.
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These three examples are all that is given in the Papers concerning the transformative technique of the Deity embrace — a technique which has the effect of transmuting the status of the embraced being. They illustrate, in principle, a transformative technique that probably has many (unrevealed) applications in the evolutionary grand universe of the present age.
Gregor Johann Mendel (1822-1884) was an Austrian Augustinian abbot who discovered one of the basic laws of inheritance in plants and animals. He discovered a law of chance which seems to govern whenever there is interaction between two genetic factors that are different in nature. Mendel’s Ratio is encountered in the narrative of the origin of Havona Servitals, Universal Conciliators, secondary midwayers, and it is probably involved (in a modified manner) in the origin of cherubim and sanobim.
Mendel’s Ratio: A law of chance. There is nothing mysterious about Mendel’s Ratio, it is simply a law of chance. It can be demonstrated very easily with eight checker pieces and a man’s hat. Four of the checker pieces should be of one color, and the other four should be of a contrasting color — say, black and white. We should now put all eight in the hat and draw them out two-by-two, so there are four pairs of checkers. If this is done a number of times — a dozen times, or a hundred — it will be seen that the pairs of checkers average out (for each set of four pairs) as follows: one double-white pair, two mixed pairs, and one double-black pair. We can express this grouping as follows: WW + WB + WB + BB. This is nothing more than an old and familiar algebraic equation: (a + b) x (a + b) = aa + ab + ab + bb, or to write in a more recognizable form: a2 + 2ab + b2.
Mendel worked out all of this by cross-breeding peas — tall ones and short ones. What we have been considering is the second step in his experiment; the first step was cross-breeding the tall peas with the short peas. Mendel’s first discovery was that one of the two inheritance factors (tallness) would completely cover up the other factor (shortness). All the cross-bred peas were tall; they were not even slightly shorter than the tall peas of the first generation.
This ability of one of the two inheritance factors to “cover up” the other is called “dominance.” And, conversely, the tendency to be “covered up” is named “recessiveness.” In the case of the peas, tallness is the dominant factor and shortness is the recessive factor. When the two are crossed, the members of this cross-bred generation are all tall; they look tall but they actually carry a submerged short inheritance factor. The presence of this submerged (short) inheritance factor is demonstrated in the next (third) generation when the cross-bred plants are bred with each other. In the third generation there are three tall plants for each short plant. We can express this relationship as follows: TT + Ts + Ts + ss. (Here we are using a capital “T” to indicate the dominant tall factor, and the lower-case “s” to symbolize the recessive short factor.) Mendel’s Ratio is a ratio that is expressed as “three-to-one” — three talls for one short. But the three talls are really not all alike; they look alike, but only one of the (TT) will actually breed 100% tall peas. The other two (Ts + Ts) will continue to breed out in the three-to-one ratio, thus demonstrating that they carry both dominant-tall and recessive-short inheritance factors.
The Papers do not speak of Mendel’s Ratio, or a three-to-one ratio, but they do use the term “fourth creatures.” This refers to a type, or order, of being wherein every fourth creature is, in some manner, quite different from his fellows. UB 25:1.3; UB 25:2.5; UB 38:7.6; UB 38:8.4 This use of the term “fourth creature” is nothing more than a paraphrase of Mendel’s Ratio. “One-out-of-four” is quite the same as saying “three-to-one.”
Let us review the examples of Mendel’s Ratio (concerning fourth creatures) that are found in the Papers. There are four such illustrations: (a) Havona Servitals, (b) Universal Conciliators, © Adamson’s children, and (d) cherubim and sanobim.
Spiritual and physical realities seem to exhibit varying degrees of dominance in relation to each other. In nonpersonal situations in time and space physical realities seem to dominate. In personal situations that involve the expression of divinity of purpose, spirit (spirit-mind) is dominant over the physical — all in proportion to the degree of the attainment of divinity of purpose. UB 42:12.13-15
The order of Havona Servitals is of joint origin in the Seven Master Spirits and their physical associates, the Seven Supreme Power Directors. UB 25:1.2 This is a clear-cut example of an interaction between spiritual and physical inheritance factors. The results of this interaction are exactly in accordance with Mendel’s Ratio of three-to-one. UB 25:1.4 In this instance the relationship of the two inheritance factors (spiritual and physical) can be expressed by the following symbols: SS + Sp + Sp +pp. For every three Servitals that are spiritual in appearance and function, one is quasi-physical — a fourth creature.
But are all of the three spiritual-appearing Servitals really alike? From Mendel’s Ratio we would expect that one of the three is really different from the other two. Is there any evidence to support this deduction?
There is! Servitals are often assigned to superuniverse service, and upon returning to Havona are sometimes embraced by some Deity Presence on Paradise. UB 24:7.2 Almost one-fourth of these embraced Servitals do not emerge from the Deity embrace but apparently transmute to another (and higher) order of being — the Graduate Guides. UB 24:7.3-6 It is quite significant that just about one-fourth of the Servitals thus transmute. It seems likely these are the Servitals that have the double-spiritual inheritance. Apparently the Deity embrace has no effect on the fourth creatures nor on the Servitals that carry a mixed inheritance.
The Universal Conciliators come into being as a superuniverse reflection of the Paradise-origin of Havona Servitals. UB 25:2.1-2; Appendix VIII § 1.-E) This being the case, the Conciliators have the same basic inheritance as the Servitals, a mixed spiritual and physical inheritance which exhibits spiritual dominance. It can be symbolized as follows: SS + Sp + Sp + pp. Since the Conciliators are grouped by fours for service, Mendel’s Ratio is easy to detect. One Conciliator is the unanimous choice of the other three as the Judge-Arbiter to head the commission of four; we believe this Conciliator has the double-spiritual inheritance. One Conciliator, the Divine Executioner, is a fourth creature and obviously has the double-physical inheritance. The remaining two probably have mixed inheritance; they fill the remaining positions on the commission of four. UB 25:2.5-9
The union of Adamson and Ratta presented a peculiar biologic relationship; both of these beings were mortal, but both were really superhuman. (Appendix VIII § 1-F) When they procreated their kind they had 67 children and every fourth child was different from the rest. “It was often invisible.” UB 77:5.6 There were 16 of these unique “fourth children.” UB 77:6.1-4 They were the immediate progenitors of the secondary midwayers; and so far as we know, these secondary midwayers were the only progeny of these “fourth children.”
Here we gave a good example of physical dominance: ss + sP + sP + PP. The double “s” combination would be a “fourth child.” There were 16 “fourth children” and 51 siblings — 67 children in all. This is a relationship of almost three-to-one. It works out as 16/67ths, which is 23.88% — just a little more than 1% short of the theoretical 25%.
Now, this raises some interesting questions, especially concerning certain aspect of Hellenistic culture, for the Adamsonites were among the ancestors of Greeks. UB 80:7.3-6 Consider the direct-line human descendants of Adamson and Ratta. This human stock suffered the loss — the permanent loss — of a factor of spiritual growth potential, or spiritual responsiveness, amounting to 23.88% of what should have been normal and average for the group. Presumably the 51 siblings intermarried and procreated human progeny. These human-reproducing strains, however, eventually averaged only 76.12% of the capacity for spiritual growth represented by the 16 “fourth children” who begot the secondary midwayers and whose genetic strain was thereby lost to the human race.
Does this explain, at least in part, why Hellenic civilization was so brilliant in the fields of art and philosophy, but always seemed somewhat backward and retarded in the field of religion?
The cherubim (and sanobim) are another order that is characterized by fourth creatures. UB 38:7.6 Here, however, we encounter something of a puzzle. These ministering spirits are brought into being by a local universe Creative Spirit and accordingly have only a single inheritance UB 26:1.14 In all the other instances (Servitals, Conciliators, and Adamsonites) we have been dealing with the observable interaction of two sets of inheritance factors; with the cherubim and sanobim there is only a single inheritance factor. How can this be explained?
We know that physical beings can be derived from another group of the Supreme Spirits; the Master Spirits are the creators of the Supreme Power Directors. UB 29:0.10 Or, does the question really have a much simpler explanation? A Creative Spirit is working as a creator in the morontia realms as well as in the spiritual domains. She creates the Morontia Power Supervisors UB 48:2.2; she also creates Morontia Companions. UB 48:3.1
Regardless of the derivation of the inheritance factors, it remains a fact that the order of cherubim (and sanobim) is characterized by fourth creatures — by the presence of morontia cherubim (and sanobim). We can express the inheritance factors of this order as follows: SS + Sm + Sm +mm — where the capital “S” stands for the dominant spiritual inheritance, and the lower-case “m” stands for the recessive morontia inheritance.
With this in mind, it is interesting to observe that cherubim (and sanobim) are classified UB 38:8.1 in three groups in terms of growth potential:
In our opinion the ascension candidates (those with full capacity to evolve into full-fledged seraphim) constitute about one-fourth of the total number of cherubim and these beings would have the double-spiritual inheritance (SS). We are told that the morontia cherubim do account for exactly one-fourth of the total number; these beings are fourth creatures and must have the double-morontia inheritance (mm). The remaining half of the order of cherubim (and sanobim) would appear to be mid-phase in nature and have a mixed inheritance (Sm).
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We suspect that these four examples of the operation of Mendel’s Ratio in relation to the appearance of fourth creatures illustrates a principle that may be quite widespread in the grand universe of the present age, and one which may characterize many orders of beings that are not mentioned in the Papers.