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118:0.1 | [
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"Paper": 118,
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} | CONCERNING the several natures of Deity, it may be said: |
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"Paper": 118,
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} | 1. The Father is self-existent self. |
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"Paper": 118,
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} | 2. The Son is coexistent self. |
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"Paper": 118,
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} | 3. The Spirit is conjoint-existent self. |
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"Paper": 118,
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} | 4. The Supreme is evolutionary-experiential self. |
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"Paper": 118,
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} | 5. The Sevenfold is self-distributive divinity. |
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} | 6. The Ultimate is transcendental-experiential self. |
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"Paper": 118,
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} | 7. The Absolute is existential-experiential self. |
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"Paper": 118,
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} | While God the Sevenfold is indispensable to the evolutionary attainment of the Supreme, the Supreme is also indispensable to the eventual emergence of the Ultimate. And the dual presence of the Supreme and the Ultimate constitutes the basic association of subabsolute and derived Deity, for they are interdependently com... |
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"Paper": 118,
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} | Creative growth is unending but ever satisfying, endless in extent but always punctuated by those personality-satisfying moments of transient goal attainment which serve so effectively as the mobilization preludes to new adventures in cosmic growth, universe exploration, and Deity attainment. |
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"Paper": 118,
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} | While the domain of mathematics is beset with qualitative limitations, it does provide the finite mind with a conceptual basis of contemplating infinity. There is no quantitative limitation to numbers, even in the comprehension of the finite mind. No matter how large the number conceived, you can always envisage one mo... |
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"Paper": 118,
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} | At the same time, the infinite series can be totaled at any given point, and this total (more properly, a subtotal) provides the fullness of the sweetness of goal attainment for a given person at a given time and status. But sooner or later, this same person begins to hunger and yearn for new and greater goals, and suc... |
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"Paper": 118,
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} | Each successive universe age is the antechamber of the following era of cosmic growth, and each universe epoch provides immediate destiny for all preceding stages. Havona, in and of itself, is a perfect, but perfection-limited, creation; Havona perfection, expanding out into the evolutionary superuniverses, finds not o... |
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"Paper": 118,
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} | It is helpful to man’s cosmic orientation to attain all possible comprehension of Deity’s relation to the cosmos. While absolute Deity is eternal in nature, the Gods are related to time as an experience in eternity. In the evolutionary universes eternity is temporal everlastingness—the everlasting now. |
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"Paper": 118,
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} | The personality of the mortal creature may eternalize by self-identification with the indwelling spirit through the technique of choosing to do the will of the Father. Such a consecration of will is tantamount to the realization of eternity-reality of purpose. This means that the purpose of the creature has become fixe... |
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"Paper": 118,
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} | There is a direct relationship between maturity and the unit of time consciousness in any given intellect. The time unit may be a day, a year, or a longer period, but inevitably it is the criterion by which the conscious self evaluates the circumstances of life, and by which the conceiving intellect measures and evalua... |
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"Paper": 118,
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} | Experience, wisdom, and judgment are the concomitants of the lengthening of the time unit in mortal experience. As the human mind reckons backward into the past, it is evaluating past experience for the purpose of bringing it to bear on a present situation. As mind reaches out into the future, it is attempting to evalu... |
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"Paper": 118,
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} | In the maturity of the developing self, the past and future are brought together to illuminate the true meaning of the present. As the self matures, it reaches further and further back into the past for experience, while its wisdom forecasts seek to penetrate deeper and deeper into the unknown future. And as the concei... |
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"Paper": 118,
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} | Patience is exercised by those mortals whose time units are short; true maturity transcends patience by a forbearance born of real understanding. |
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"Paper": 118,
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} | To become mature is to live more intensely in the present, at the same time escaping from the limitations of the present. The plans of maturity, founded on past experience, are coming into being in the present in such manner as to enhance the values of the future. |
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} | The time unit of immaturity concentrates meaning-value into the present moment in such a way as to divorce the present of its true relationship to the not-present—the past-future. The time unit of maturity is proportioned so to reveal the co-ordinate relationship of past-present-future that the self begins to gain insi... |
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} | On the levels of the infinite and the absolute the moment of the present contains all of the past as well as all of the future. I AM signifies also I WAS and I WILL BE. And this represents our best concept of eternity and the eternal. |
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"Paper": 118,
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} | On the absolute and eternal level, potential reality is just as meaningful as actual reality. Only on the finite level and to time-bound creatures does there appear to be such a vast difference. To God, as absolute, an ascending mortal who has made the eternal decision is already a Paradise finaliter. But the Universal... |
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"Paper": 118,
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} | The ubiquity of Deity must not be confused with the ultimacy of the divine omnipresence. It is volitional with the Universal Father that the Supreme, the Ultimate, and the Absolute should compensate, co-ordinate, and unify his time-space ubiquity and his time-space-transcended omnipresence with his timeless and spacele... |
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"Paper": 118,
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} | As mortal and morontia ascenders you progressively discern God through the ministry of God the Sevenfold. Through Havona you discover God the Supreme. On Paradise you find him as a person, and then as finaliters you will presently attempt to know him as Ultimate. Being finaliters, there would seem to be but one course ... |
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} | God the Supreme may not be a demonstration of the time-space omnipresence of Deity, but he is literally a manifestation of divine ubiquity. Between the spiritual presence of the Creator and the material manifestations of creation there exists a vast domain of the ubiquitous becoming—the universe emergence of evolutiona... |
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"Paper": 118,
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} | If God the Supreme ever assumes direct control of the universes of time and space, we are confident such a Deity administration will function under the overcontrol of the Ultimate. In such an event God the Ultimate would begin to become manifest to the universes of time as the transcendental Almighty (the Omnipotent) e... |
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"Paper": 118,
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} | The mortal mind may ask, even as we do: If the evolution of God the Supreme to administrative authority in the grand universe is attended by augmented manifestations of God the Ultimate, will a corresponding emergence of God the Ultimate in the postulated universes of outer space be attended by similar and enhanced rev... |
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"Paper": 118,
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} | Only by ubiquity could Deity unify time-space manifestations to the finite conception, for time is a succession of instants while space is a system of associated points. You do, after all, perceive time by analysis and space by synthesis. You co-ordinate and associate these two dissimilar conceptions by the integrating... |
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"Paper": 118,
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} | Things are time conditioned, but truth is timeless. The more truth you know, the more truth you are, the more of the past you can understand and of the future you can comprehend. |
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"Paper": 118,
"Paragraph": 3,
"Section": 3,
"Standard Reference": "118:3.3"
} | Truth is inconcussible—forever exempt from all transient vicissitudes, albeit never dead and formal, always vibrant and adaptable—radiantly alive. But when truth becomes linked with fact, then both time and space condition its meanings and correlate its values. Such realities of truth wedded to fact become concepts and... |
118:3.4 | [
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"Paper": 118,
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"Standard Reference": "118:3.4"
} | The linking of the absolute and eternal truth of the Creator with the factual experience of the finite and temporal creature eventuates a new and emerging value of the Supreme. The concept of the Supreme is essential to the co-ordination of the divine and unchanging overworld with the finite and ever-changing underworl... |
118:3.5 | [
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"Paper": 118,
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} | Space comes the nearest of all nonabsolute things to being absolute. Space is apparently absolutely ultimate. The real difficulty we have in understanding space on the material level is due to the fact that, while material bodies exist in space, space also exists in these same material bodies. While there is much about... |
118:3.6 | [
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"Paper": 118,
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} | It may help to an understanding of space relationships if you would conjecture that, relatively speaking, space is after all a property of all material bodies. Hence, when a body moves through space, it also takes all its properties with it, even the space which is in and of such a moving body. |
118:3.7 | [
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"Paper": 118,
"Paragraph": 7,
"Section": 3,
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} | All patterns of reality occupy space on the material levels, but spirit patterns only exist in relation to space; they do not occupy or displace space, neither do they contain it. But to us the master riddle of space pertains to the pattern of an idea. When we enter the mind domain, we encounter many a puzzle. Does the... |
118:4.1 | [
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"Paper": 118,
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} | Many of the theologic difficulties and the metaphysical dilemmas of mortal man are due to man’s mislocation of Deity personality and consequent assignment of infinite and absolute attributes to subordinate Divinity and to evolutionary Deity. You must not forget that, while there is indeed a true First Cause, there are ... |
118:4.2 | [
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"Paper": 118,
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} | The vital distinction between first causes and second causes is that first causes produce original effects which are free from inheritance of any factor derived from any antecedent causation. Secondary causes yield effects which invariably exhibit inheritance from other and preceding causation. |
118:4.3 | [
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"Paper": 118,
"Paragraph": 3,
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} | The purely static potentials inherent in the Unqualified Absolute are reactive to those causations of the Deity Absolute which are produced by the actions of the Paradise Trinity. In the presence of the Universal Absolute these causative-impregnated static potentials forthwith become active and responsive to the influe... |
118:4.4 | [
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"Paper": 118,
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} | Causation, disregarding existentials, is threefold in its basic constitution. As it operates in this universe age and concerning the finite level of the seven superuniverses, it may be conceived as follows: |
118:4.5 | [
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"Paper": 118,
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} | 1. Activation of static potentials. The establishment of destiny in the Universal Absolute by the actions of the Deity Absolute, operating in and upon the Unqualified Absolute and in consequence of the volitional mandates of the Paradise Trinity. |
118:4.6 | [
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"Paper": 118,
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} | 2. Eventuation of universe capacities. This involves the transformation of undifferentiated potentials into segregated and defined plans. This is the act of the Ultimacy of Deity and of the manifold agencies of the transcendental level. Such acts are in perfect anticipation of the future needs of the entire master univ... |
118:4.7 | [
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"Paper": 118,
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} | 3. Creation and evolution of universe actuals. It is upon a cosmos impregnated by the capacity-producing presence of the Ultimacy of Deity that the Supreme Creators operate to effect the time transmutations of matured potentials into experiential actuals. Within the master universe all actualization of potential realit... |
118:5.1 | [
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... | {
"Paper": 118,
"Paragraph": 1,
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} | The omnipotence of Deity does not imply the power to do the nondoable. Within the time-space frame and from the intellectual reference point of mortal comprehension, even the infinite God cannot create square circles or produce evil that is inherently good. God cannot do the ungodlike thing. Such a contradiction of phi... |
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... | {
"Paper": 118,
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} | In the beginning the Father does all, but as the panorama of eternity unfolds in response to the will and mandates of the Infinite, it becomes increasingly apparent that creatures, even men, are to become God’s partners in the realization of finality of destiny. And this is true even in the life in the flesh; when man ... |
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... | {
"Paper": 118,
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} | Mortal consciousness proceeds from the fact, to the meaning, and then to the value. Creator consciousness proceeds from the thought-value, through the word-meaning, to the fact of action. Always must God act to break the deadlock of the unqualified unity inherent in existential infinity. Always must Deity provide the p... |
118:6.1 | [
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"Paper": 118,
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} | God is truly omnipotent, but he is not omnificent—he does not personally do all that is done. Omnipotence embraces the power-potential of the Almighty Supreme and the Supreme Being, but the volitional acts of God the Supreme are not the personal doings of God the Infinite. |
118:6.2 | [
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"Paper": 118,
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} | To advocate the omnificence of primal Deity would be equal to disenfranchising well-nigh a million Creator Sons of Paradise, not to mention the innumerable hosts of various other orders of concurring creative assistants. There is but one uncaused Cause in the whole universe. All other causes are derivatives of this one... |
118:6.3 | [
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"Paper": 118,
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} | Within a local frame, volition may appear to function as an uncaused cause, but it unfailingly exhibits inheritance factors which establish relationship with the unique, original, and absolute First Causes. |
118:6.4 | [
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... | {
"Paper": 118,
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} | All volition is relative. In the originating sense, only the Father-I AM possesses finality of volition; in the absolute sense, only the Father, the Son, and the Spirit exhibit the prerogatives of volition unconditioned by time and unlimited by space. Mortal man is endowed with free will, the power of choice, and thoug... |
118:6.5 | [
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"Paper": 118,
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} | Volition on any level short of the absolute encounters limitations which are constitutive in the very personality exercising the power of choice. Man cannot choose beyond the range of that which is choosable. He cannot, for instance, choose to be other than a human being except that he can elect to become more than a m... |
118:6.6 | [
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"Paper": 118,
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} | In the mortal life, paths of differential conduct are continually opening and closing, and during the times when choice is possible the human personality is constantly deciding between these many courses of action. Temporal volition is linked to time, and it must await the passing of time to find opportunity for expres... |
118:6.7 | [
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"Paper": 118,
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} | Volition, the act of choosing, must function within the universe frame which has actualized in response to higher and prior choosing. The entire range of human will is strictly finite-limited except in one particular: When man chooses to find God and to be like him, such a choice is superfinite; only eternity can discl... |
118:6.8 | [
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... | {
"Paper": 118,
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} | To recognize Deity omnipotence is to enjoy security in your experience of cosmic citizenship, to possess assurance of safety in the long journey to Paradise. But to accept the fallacy of omnificence is to embrace the colossal error of pantheism. |
118:7.1 | [
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"Paper": 118,
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} | The function of Creator will and creature will, in the grand universe, operates within the limits, and in accordance with the possibilities, established by the Master Architects. This foreordination of these maximum limits does not, however, in the least abridge the sovereignty of creature will within these boundaries.... |
118:7.2 | [
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"Paper": 118,
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} | Even the supreme correlation of all past, present, and future choice does not invalidate the authenticity of such choosings. It rather indicates the foreordained trend of the cosmos and suggests foreknowledge of those volitional beings who may, or may not, elect to become contributory parts of the experiential actualiz... |
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"Paper": 118,
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} | Error in finite choosing is time bound and time limited. It can exist only in time and within the evolving presence of the Supreme Being. Such mistaken choosing is time possible and indicates (besides the incompleteness of the Supreme) that certain range of choice with which immature creatures must be endowed in order ... |
118:7.4 | [
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"Paper": 118,
"Paragraph": 4,
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"Standard Reference": "118:7.4"
} | Sin in time-conditioned space clearly proves the temporal liberty—even license—of the finite will. Sin depicts immaturity dazzled by the freedom of the relatively sovereign will of personality while failing to perceive the supreme obligations and duties of cosmic citizenship. |
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... | {
"Paper": 118,
"Paragraph": 5,
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"Standard Reference": "118:7.5"
} | Iniquity in the finite domains reveals the transient reality of all God-unidentified selfhood. Only as a creature becomes God identified, does he become truly real in the universes. Finite personality is not self-created, but in the superuniverse arena of choice it does self-determine destiny. |
118:7.6 | [
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} | The bestowal of life renders material-energy systems capable of self-perpetuation, self-propagation, and self-adaptation. The bestowal of personality imparts to living organisms the further prerogatives of self-determination, self-evolution, and self-identification with a fusion spirit of Deity. |
118:7.7 | [
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"Paper": 118,
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} | Subpersonal living things indicate mind activating energy-matter, first as physical controllers, and then as adjutant mind-spirits. Personality endowment comes from the Father and imparts unique prerogatives of choice to the living system. But if personality has the prerogative of exercising volitional choice of realit... |
118:7.8 | [
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... | {
"Paper": 118,
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} | Therefore is there increased safety in narrowing the limits of personality choice throughout the lower levels of existence. Choice becomes increasingly liberated as the universes are ascended; choice eventually approximates divine freedom when the ascending personality achieves divinity of status, supremacy of consecra... |
118:8.1 | [
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... | {
"Paper": 118,
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} | In the time-space creations, free will is hedged about with restraints, with limitations. Material-life evolution is first mechanical, then mind activated, and (after the bestowal of personality) it may become spirit directed. Organic evolution on the inhabited worlds is physically limited by the potentials of the orig... |
118:8.2 | [
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... | {
"Paper": 118,
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} | Mortal man is a machine, a living mechanism; his roots are truly in the physical world of energy. Many human reactions are mechanical in nature; much of life is machinelike. But man, a mechanism, is much more than a machine; he is mind endowed and spirit indwelt; and though he can never throughout his material life esc... |
118:8.3 | [
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"Paper": 118,
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} | The spirit liberates, and the mechanism limits, the function of will. Imperfect choice, uncontrolled by mechanism, unidentified with spirit, is dangerous and unstable. Mechanical dominance insures stability at the expense of progress; spirit alliance liberates choice from the physical level and at the same time assures... |
118:8.4 | [
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... | {
"Paper": 118,
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} | The great danger that besets the creature is that, in achieving liberation from the fetters of the life mechanism, he will fail to compensate this loss of stability by effecting a harmonious working liaison with spirit. Creature choice, when relatively liberated from mechanical stability, may attempt further self-liber... |
118:8.5 | [
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"Paper": 118,
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} | The whole principle of biologic evolution makes it impossible for primitive man to appear on the inhabited worlds with any large endowment of self-restraint. Therefore does the same creative design which purposed evolution likewise provide those external restraints of time and space, hunger and fear, which effectively ... |
118:8.6 | [
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"Paper": 118,
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} | The slowness of evolution, of human cultural progress, testifies to the effectiveness of that brake—material inertia—which so efficiently operates to retard dangerous velocities of progress. Thus does time itself cushion and distribute the otherwise lethal results of premature escape from the next-encompassing barriers... |
118:8.7 | [
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"Paper": 118,
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} | The iniquity of Caligastia was the by-passing of the time governor of progressive human liberation—the gratuitous destruction of restraining barriers, barriers which the mortal minds of those times had not experientially overridden. |
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} | That mind which can effect a partial abridgment of time and space, by this very act proves itself possessed of the seeds of wisdom which can effectively serve in lieu of the transcended barrier of restraint. |
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... | {
"Paper": 118,
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} | Lucifer similarly sought to disrupt the time governor operating in restraint of the premature attainment of certain liberties in the local system. A local system settled in light and life has experientially achieved those viewpoints and insights which make feasible the operation of many techniques that would be disrupt... |
118:8.10 | [
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"Paper": 118,
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} | As man shakes off the shackles of fear, as he bridges continents and oceans with his machines, generations and centuries with his records, he must substitute for each transcended restraint a new and voluntarily assumed restraint in accordance with the moral dictates of expanding human wisdom. These self-imposed restrai... |
118:8.11 | [
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"Paper": 118,
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} | An automatic universe reaction is stable and, in some form, continuing in the cosmos. A personality who knows God and desires to do his will, who has spirit insight, is divinely stable and eternally existent. Man’s great universe adventure consists in the transit of his mortal mind from the stability of mechanical stat... |
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... | {
"Paper": 118,
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} | Time and space are a conjoined mechanism of the master universe. They are the devices whereby finite creatures are enabled to coexist in the cosmos with the Infinite. Finite creatures are effectively insulated from the absolute levels by time and space. But these insulating media, without which no mortal could exist, o... |
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"Paper": 118,
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} | Mechanisms produced by higher minds function to liberate their creative sources but to some degree unvaryingly limit the action of all subordinate intelligences. To the creatures of the universes this limitation becomes apparent as the mechanism of the universes. Man does not have unfettered free will; there are limits... |
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... | {
"Paper": 118,
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} | The life mechanism of the mortal personality, the human body, is the product of supermortal creative design; therefore it can never be perfectly controlled by man himself. Only when ascending man, in liaison with the fused Adjuster, self-creates the mechanism for personality expression, will he achieve perfected contro... |
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"Paper": 118,
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} | The grand universe is mechanism as well as organism, mechanical and living—a living mechanism activated by a Supreme Mind, co-ordinating with a Supreme Spirit, and finding expression on maximum levels of power and personality unification as the Supreme Being. But to deny the mechanism of the finite creation is to deny ... |
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"Paper": 118,
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} | Mechanisms are the products of mind, creative mind acting on and in cosmic potentials. Mechanisms are the fixed crystallizations of Creator thought, and they ever function true to the volitional concept that gave them origin. But the purposiveness of any mechanism is in its origin, not in its function. |
118:9.6 | [
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"Paper": 118,
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} | These mechanisms should not be thought of as limiting the action of Deity; rather is it true that in these very mechanics Deity has achieved one phase of eternal expression. The basic universe mechanisms have come into existence in response to the absolute will of the First Source and Center, and they will therefore et... |
118:9.7 | [
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... | {
"Paper": 118,
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} | We understand something of how the mechanism of Paradise is correlated with the personality of the Eternal Son; this is the function of the Conjoint Actor. And we have theories regarding the operations of the Universal Absolute with respect to the theoretical mechanisms of the Unqualified and the potential person of th... |
118:9.8 | [
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"Paper": 118,
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} | In the eternity of the past the Father and the Son found union in the unity of the expression of the Infinite Spirit. If, in the eternity of the future, the Creator Sons and the Creative Spirits of the local universes of time and space should attain creative union in the realms of outer space, what would their unity cr... |
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"Paper": 118,
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} | God the Supreme is the personalization of all universe experience, the focalization of all finite evolution, the maximation of all creature reality, the consummation of cosmic wisdom, the embodiment of the harmonious beauties of the galaxies of time, the truth of cosmic mind meanings, and the goodness of supreme spirit... |
118:10.1 | [
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"Paper": 118,
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} | Providence does not mean that God has decided all things for us and in advance. God loves us too much to do that, for that would be nothing short of cosmic tyranny. Man does have relative powers of choice. Neither is the divine love that shortsighted affection which would pamper and spoil the children of men. |
118:10.2 | [
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... | {
"Paper": 118,
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} | The Father, Son, and Spirit—as the Trinity—are not the Almighty Supreme, but the supremacy of the Almighty can never be manifest without them. The growth of the Almighty is centered on the Absolutes of actuality and predicated on the Absolutes of potentiality. But the functions of the Almighty Supreme are related to th... |
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... | {
"Paper": 118,
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} | It would appear that, in the Supreme Being, all phases of universe activity are being partially reunited by the personality of this experiential Deity. When, therefore, we desire to view the Trinity as one God, and if we limit this concept to the present known and organized grand universe, we discover that the evolving... |
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"Paper": 118,
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} | The Gods have attributes but the Trinity has functions, and like the Trinity, providence is a function, the composite of the other-than-personal overcontrol of the universe of universes, extending from the evolutionary levels of the Sevenfold synthesizing in the power of the Almighty on up through the transcendental re... |
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"Paper": 118,
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} | God loves each creature as a child, and that love overshadows each creature throughout all time and eternity. Providence functions with regard to the total and deals with the function of any creature as such function is related to the total. Providential intervention with regard to any being is indicative of the import... |
118:10.6 | [
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"Paper": 118,
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} | Nevertheless, the Father as a person may at any time interpose a fatherly hand in the stream of cosmic events all in accordance with the will of God and in consonance with the wisdom of God and as motivated by the love of God. |
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... | {
"Paper": 118,
"Paragraph": 7,
"Section": 10,
"Standard Reference": "118:10.7"
} | But what man calls providence is all too often the product of his own imagination, the fortuitous juxtaposition of the circumstances of chance. There is, however, a real and emerging providence in the finite realm of universe existence, a true and actualizing correlation of the energies of space, the motions of time, t... |
118:10.8 | [
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"Paper": 118,
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} | As the mechanisms of the grand universe are perfected to a point of final precision through the overcontrol of mind, and as creature mind ascends to the perfection of divinity attainment through perfected integration with spirit, and as the Supreme consequently emerges as an actual unifier of all these universe phenome... |
118:10.9 | [
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"Paper": 118,
"Paragraph": 9,
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} | Some of the amazingly fortuitous conditions occasionally prevailing on the evolutionary worlds may be due to the gradually emerging presence of the Supreme, the foretasting of his future universe activities. Most of what a mortal would call providential is not; his judgment of such matters is very handicapped by lack o... |
118:10.10 | [
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... | {
"Paper": 118,
"Paragraph": 10,
"Section": 10,
"Standard Reference": "118:10.10"
} | There is a providence in the evolving universes, and it can be discovered by creatures to just the extent that they have attained capacity to perceive the purpose of the evolving universes. Complete capacity to discern universe purposes equals the evolutionary completion of the creature and may otherwise be expressed a... |
118:10.11 | [
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... | {
"Paper": 118,
"Paragraph": 11,
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} | The love of the Father operates directly in the heart of the individual, independent of the actions or reactions of all other individuals; the relationship is personal—man and God. The impersonal presence of Deity (Almighty Supreme and Paradise Trinity) manifests regard for the whole, not for the part. The providence o... |
118:10.12 | [
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"Paper": 118,
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} | In the beginnings on an evolutionary world the natural occurrences of the material order and the personal desires of human beings often appear to be antagonistic. Much that takes place on an evolving world is rather hard for mortal man to understand—natural law is so often apparently cruel, heartless, and indifferent t... |
118:10.13 | [
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"Paper": 118,
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} | 1. Man’s augmenting vision—his increased understanding of the world in which he lives; his enlarging capacity for the comprehension of the material facts of time, the meaningful ideas of thought, and the valuable ideals of spiritual insight. As long as men measure only by the yardstick of the things of a physical natur... |
118:10.14 | [
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"Paper": 118,
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} | 2. Man’s increasing control—the gradual accumulation of the knowledge of the laws of the material world, the purposes of spiritual existence, and the possibilities of the philosophic co-ordination of these two realities. Man, the savage, was helpless before the onslaughts of natural forces, was slavish before the cruel... |
118:10.15 | [
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"Paper": 118,
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} | 3. Man’s universe integration—the increase of human insight plus the increase of human experiential achievement brings him into closer harmony with the unifying presences of Supremacy—Paradise Trinity and Supreme Being. And this is what establishes the sovereignty of the Supreme on the worlds long settled in light and ... |
118:10.16 | [
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... | {
"Paper": 118,
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} | On a planet of this advanced order, providence has become an actuality, the circumstances of life are correlated, but this is not only because man has come to dominate the material problems of his world; it is also because he has begun to live according to the trend of the universes; he is following the pathway of Supr... |
118:10.17 | [
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... | {
"Paper": 118,
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"Section": 10,
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} | The kingdom of God is in the hearts of men, and when this kingdom becomes actual in the heart of every individual on a world, then God’s rule has become actual on that planet; and this is the attained sovereignty of the Supreme Being. |
118:10.18 | [
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"Paper": 118,
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"Section": 10,
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} | To realize providence in time, man must accomplish the task of achieving perfection. But man can even now foretaste this providence in its eternity meanings as he ponders the universe fact that all things, be they good or evil, work together for the advancement of God-knowing mortals in their quest for the Father of al... |
118:10.19 | [
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... | {
"Paper": 118,
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"Section": 10,
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} | Providence becomes increasingly discernible as men reach upward from the material to the spiritual. The attainment of completed spiritual insight enables the ascending personality to detect harmony in what was theretofore chaos. Even morontia mota represents a real advance in this direction. |
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