PAPER 5
- GOD'S RELATION TO THE INDIVIDUAL
IF THE finite mind
of man is unable to comprehend how so great and so
majestic a God as the Universal Father can descend
from his eternal abode in infinite perfection to
fraternize with the individual human creature, then
must such a finite intellect rest assurance of
divine fellowship upon the truth of the fact that an
actual fragment of the living God resides within the
intellect of every normal-minded and morally
conscious Urantia mortal. The indwelling Thought
Adjusters are a part of the eternal Deity of the
Paradise Father. Man does not have to go farther
than his own inner experience of the soul's
contemplation of this spiritual-reality presence to
find God and attempt communion with him.
God has
distributed the infinity of his eternal nature
throughout the existential realities of his six
absolute co-ordinates, but he may, at any time, make
direct personal contact with any part or phase or
kind of creation through the agency of his
prepersonal fragments. And the eternal God has also
reserved to himself the prerogative of bestowing
personality upon the divine Creators and the living
creatures of the universe of universes, while he has
further reserved the prerogative of maintaining
direct and parental contact with all these personal
beings through the personality circuit.
1. THE
APPROACH TO GOD
The inability of
the finite creature to approach the infinite Father
is inherent, not in the Father's aloofness, but in
the finiteness and material limitations of created
beings. The magnitude of the spiritual difference
between the highest personality of universe
existence and the lower groups of created
intelligences is inconceivable. Were it possible for
the lower orders of intelligence to be transported
instantly into the presence of the Father himself,
they would not know they were there. They would
there be just as oblivious of the presence of the
Universal Father as where they now are. There is a
long, long road ahead of mortal man before he can
consistently and within the realms of possibility
ask for safe conduct into the Paradise presence of
the Universal Father. Spiritually, man must be
translated many times before he can attain a plane
that will yield the spiritual vision which will
enable him to see even any one of the Seven Master
Spirits.
Our Father is not
in hiding; he is not in arbitrary seclusion. He has
mobilized the resources of divine wisdom in a
never-ending effort to reveal himself to the
children of his universal domains. There is an
infinite grandeur and an inexpressible generosity
connected with the majesty of his love which causes
him to yearn for the association of every created
being who can comprehend, love, or
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approach him; and
it is, therefore, the limitations inherent in you,
inseparable from your finite personality and
material existence, that determine the time and
place and circumstances in which you may achieve the
goal of the journey of mortal ascension and stand in
the presence of the Father at the center of all
things.
Although the
approach to the Paradise presence of the Father must
await your attainment of the highest finite levels
of spirit progression, you should rejoice in the
recognition of the ever-present possibility of
immediate communion with the bestowal spirit of the
Father so intimately associated with your inner soul
and your spiritualizing self.
The mortals of the
realms of time and space may differ greatly in
innate abilities and intellectual endowment, they
may enjoy environments exceptionally favorable to
social advancement and moral progress, or they may
suffer from the lack of almost every human aid to
culture and supposed advancement in the arts of
civilization; but the possibilities for spiritual
progress in the ascension career are equal to all;
increasing levels of spiritual insight and cosmic
meanings are attained quite independently of all
such sociomoral differentials of the diversified
material environments on the evolutionary worlds.
However Urantia
mortals may differ in their intellectual, social,
economic, and even moral opportunities and
endowments, forget not that their spiritual
endowment is uniform and unique. They all enjoy the
same divine presence of the gift from the Father,
and they are all equally privileged to seek intimate
personal communion with this indwelling spirit of
divine origin, while they may all equally choose to
accept the uniform spiritual leading of these
Mystery Monitors.
If mortal man is
wholeheartedly spiritually motivated, unreservedly
consecrated to the doing of the Father's will, then,
since he is so certainly and so effectively
spiritually endowed by the indwelling and divine
Adjuster, there cannot fail to materialize in that
individual's experience the sublime consciousness of
knowing God and the supernal assurance of surviving
for the purpose of finding God by the progressive
experience of becoming more and more like him.
Man is spiritually
indwelt by a surviving Thought Adjuster. If such a
human mind is sincerely and spiritually motivated,
if such a human soul desires to know God and become
like him, honestly wants to do the Father's will,
there exists no negative influence of mortal
deprivation nor positive power of possible
interference which can prevent such a divinely
motivated soul from securely ascending to the
portals of Paradise.
The Father desires
all his creatures to be in personal communion with
him. He has on Paradise a place to receive all those
whose survival status and spiritual nature make
possible such attainment. Therefore settle in your
philosophy now and forever: To each of you and to
all of us, God is approachable, the Father is
attainable, the way is open; the forces of divine
love and the ways and means of divine administration
are all interlocked in an effort to facilitate the
advancement of every worthy intelligence of every
universe to the Paradise presence of the Universal
Father.
The fact that vast
time is involved in the attainment of God makes the
presence and personality of the Infinite none the
less real. Your ascension is a part of the circuit
of the seven superuniverses, and though you swing
around it countless times, you may expect, in spirit
and in status, to be ever swinging inward. You can
depend upon being translated from sphere to sphere,
from the outer circuits
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ever nearer the
inner center, and some day, doubt not, you shall
stand in the divine and central presence and see
him, figuratively speaking, face to face. It is a
question of the attainment of actual and literal
spiritual levels; and these spiritual levels are
attainable by any being who has been indwelt by a
Mystery Monitor, and who has subsequently eternally
fused with that Thought Adjuster.
The Father is not
in spiritual hiding, but so many of his creatures
have hidden themselves away in the mists of their
own willful decisions and for the time being have
separated themselves from the communion of his
spirit and the spirit of his Son by the choosing of
their own perverse ways and by the indulgence of the
self-assertiveness of their intolerant minds and
unspiritual natures.
Mortal man may
draw near God and may repeatedly forsake the divine
will so long as the power of choice remains. Man's
final doom is not sealed until he has lost the power
to choose the Father's will. There is never a
closure of the Father's heart to the need and the
petition of his children. Only do his offspring
close their hearts forever to the Father's drawing
power when they finally and forever lose the desire
to do his divine will--to know him and to be like
him. Likewise is man's eternal destiny assured when
Adjuster fusion proclaims to the universe that such
an ascender has made the final and irrevocable
choice to live the Father's will.
The great God
makes direct contact with mortal man and gives a
part of his infinite and eternal and
incomprehensible self to live and dwell within him.
God has embarked upon the eternal adventure with
man. If you yield to the leadings of the spiritual
forces in you and around you, you cannot fail to
attain the high destiny established by a loving God
as the universe goal of his ascendant creatures from
the evolutionary worlds of space.
2. THE
PRESENCE OF GOD
The physical
presence of the Infinite is the reality of the
material universe. The mind presence of Deity must
be determined by the depth of individual
intellectual experience and by the evolutionary
personality level. The spiritual presence of
Divinity must of necessity be differential in the
universe. It is determined by the spiritual capacity
of receptivity and by the degree of the consecration
of the creature's will to the doing of the divine
will.
God lives in every
one of his spirit-born sons. The Paradise Sons
always have access to the presence of God, "the
right hand of the Father," and all of his creature
personalities have access to the "bosom of the
Father." This refers to the personality circuit,
whenever, wherever, and however contacted, or
otherwise entails personal, self-conscious contact
and communion with the Universal Father, whether at
the central abode or at some other designated place,
as on one of the seven sacred spheres of Paradise.
The divine
presence cannot, however, be discovered anywhere in
nature or even in the lives of God-knowing mortals
so fully and so certainly as in your attempted
communion with the indwelling Mystery Monitor, the
Paradise Thought Adjuster. What a mistake to dream
of God far off in the skies when the spirit of the
Universal Father lives within your own mind!
It is because of
this God fragment that indwells you that you can
hope, as you progress in harmonizing with the
Adjuster's spiritual leadings, more fully to discern
the presence and transforming power of those other
spiritual influences that surround you and impinge
upon you but do not function as an integral part of
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you. The fact
that you are not intellectually conscious of close
and intimate contact with the indwelling Adjuster
does not in the least disprove such an exalted
experience. The proof of fraternity with the divine
Adjuster consists wholly in the nature and extent of
the fruits of the spirit which are yielded in the
life experience of the individual believer. "By
their fruits you shall know them."
It is exceedingly
difficult for the meagerly spiritualized, material
mind of mortal man to experience marked
consciousness of the spirit activities of such
divine entities as the Paradise Adjusters. As the
soul of joint mind and Adjuster creation becomes
increasingly existent, there also evolves a new
phase of soul consciousness which is capable of
experiencing the presence, and of recognizing the
spirit leadings and other supermaterial activities,
of the Mystery Monitors.
The entire
experience of Adjuster communion is one involving
moral status, mental motivation, and spiritual
experience. The self-realization of such an
achievement is mainly, though not exclusively,
limited to the realms of soul consciousness, but the
proofs are forthcoming and abundant in the
manifestation of the fruits of the spirit in the
lives of all such inner-spirit contactors.
3. TRUE
WORSHIP
Though the
Paradise Deities, from the universe standpoint, are
as one, in their spiritual relations with such
beings as inhabit Urantia they are also three
distinct and separate persons. There is a difference
between the Godheads in the matter of personal
appeals, communion, and other intimate relations. In
the highest sense, we worship the Universal Father
and him only. True, we can and do worship the Father
as he is manifested in his Creator Sons, but it is
the Father, directly or indirectly, who is worshiped
and adored.
Supplications of
all kinds belong to the realm of the Eternal Son and
the Son's spiritual organization. Prayers, all
formal communications, everything except adoration
and worship of the Universal Father, are matters
that concern a local universe; they do not
ordinarily proceed out of the realm of the
jurisdiction of a Creator Son. But worship is
undoubtedly encircuited and dispatched to the person
of the Creator by the function of the Father's
personality circuit. We further believe that such
registry of the homage of an Adjuster-indwelt
creature is facilitated by the Father's spirit
presence. There exists a tremendous amount of
evidence to substantiate such a belief, and I know
that all orders of Father fragments are empowered to
register the bona fide adoration of their subjects
acceptably in the presence of the Universal Father.
The Adjusters undoubtedly also utilize direct
prepersonal channels of communication with God, and
they are likewise able to utilize the spirit-gravity
circuits of the Eternal Son.
Worship is for its
own sake; prayer embodies a self- or
creature-interest element; that is the great
difference between worship and prayer. There is
absolutely no self-request or other element of
personal interest in true worship; we simply worship
God for what we comprehend him to be. Worship asks
nothing and expects nothing for the worshiper. We do
not worship the Father because of anything we may
derive from such veneration; we render such devotion
and engage in such worship as a natural and
spontaneous reaction to the recognition of the
Father's matchless personality and because of his
lovable nature and adorable attributes.
The moment the
element of self-interest intrudes upon worship, that
instant devotion translates from worship to prayer
and more appropriately should be directed
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to the person of
the Eternal Son or the Creator Son. But in practical
religious experience there exists no reason why
prayer should not be addressed to God the Father as
a part of true worship.
When you deal with
the practical affairs of your daily life, you are in
the hands of the spirit personalities having origin
in the Third Source and Center; you are co-operating
with the agencies of the Conjoint Actor. And so it
is: You worship God; pray to, and commune with, the
Son; and work out the details of your earthly
sojourn in connection with the intelligences of the
Infinite Spirit operating on your world and
throughout your universe.
The Creator or
Sovereign Sons who preside over the destinies of the
local universes stand in the place of both the
Universal Father and the Eternal Son of Paradise.
These Universe Sons receive, in the name of the
Father, the adoration of worship and give ear to the
pleas of their petitioning subjects throughout their
respective creations. To the children of a local
universe a Michael Son is, to all practical intents
and purposes, God. He is the local universe
personification of the Universal Father and the
Eternal Son. The Infinite Spirit maintains personal
contact with the children of these realms through
the Universe Spirits, the administrative and
creative associates of the Paradise Creator Sons.
Sincere worship
connotes the mobilization of all the powers of the
human personality under the dominance of the
evolving soul and subject to the divine
directionization of the associated Thought Adjuster.
The mind of material limitations can never become
highly conscious of the real significance of true
worship. Man's realization of the reality of the
worship experience is chiefly determined by the
developmental status of his evolving immortal soul.
The spiritual growth of the soul takes place wholly
independently of the intellectual
self-consciousness.
The worship
experience consists in the sublime attempt of the
betrothed Adjuster to communicate to the divine
Father the inexpressible longings and the
unutterable aspirations of the human soul--the
conjoint creation of the God-seeking mortal mind and
the God-revealing immortal Adjuster. Worship is,
therefore, the act of the material mind's assenting
to the attempt of its spiritualizing self, under the
guidance of the associated spirit, to communicate
with God as a faith son of the Universal Father. The
mortal mind consents to worship; the immortal soul
craves and initiates worship; the divine Adjuster
presence conducts such worship in behalf of the
mortal mind and the evolving immortal soul. True
worship, in the last analysis, becomes an experience
realized on four cosmic levels: the intellectual,
the morontial, the spiritual, and the personal--the
consciousness of mind, soul, and spirit, and their
unification in personality.
4. GOD IN
RELIGION
The morality of
the religions of evolution drives men forward
in the God quest by the motive power of fear. The
religions of revelation allure men to seek
for a God of love because they crave to become like
him. But religion is not merely a passive feeling of
"absolute dependence" and "surety of survival"; it
is a living and dynamic experience of divinity
attainment predicated on humanity service.
The great and
immediate service of true religion is the
establishment of an enduring unity in human
experience, a lasting peace and a profound
assurance.
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With primitive
man, even polytheism is a relative unification of
the evolving concept of Deity; polytheism is
monotheism in the making. Sooner or later, God is
destined to be comprehended as the reality of
values, the substance of meanings, and the life of
truth.
God is not only
the determiner of destiny; he is man's
eternal destination. All nonreligious human
activities seek to bend the universe to the
distorting service of self; the truly religious
individual seeks to identify the self with the
universe and then to dedicate the activities of this
unified self to the service of the universe family
of fellow beings, human and superhuman.
The domains of
philosophy and art intervene between the
nonreligious and the religious activities of the
human self. Through art and philosophy the
material-minded man is inveigled into the
contemplation of the spiritual realities and
universe values of eternal meanings.
All religions
teach the worship of Deity and some doctrine of
human salvation. The Buddhist religion promises
salvation from suffering, unending peace; the Jewish
religion promises salvation from difficulties,
prosperity predicated on righteousness; the Greek
religion promised salvation from disharmony,
ugliness, by the realization of beauty; Christianity
promises salvation from sin, sanctity; Mohammedanism
provides deliverance from the rigorous moral
standards of Judaism and Christianity. The religion
of Jesus is salvation from self, deliverance
from the evils of creature isolation in time and in
eternity.
The Hebrews based
their religion on goodness; the Greeks on beauty;
both religions sought truth. Jesus revealed a God of
love, and love is all-embracing of truth, beauty,
and goodness.
The Zoroastrians
had a religion of morals; the Hindus a religion of
metaphysics; the Confucianists a religion of ethics.
Jesus lived a religion of service. All these
religions are of value in that they are valid
approaches to the religion of Jesus. Religion is
destined to become the reality of the spiritual
unification of all that is good, beautiful, and true
in human experience.
The Greek religion
had a watchword "Know yourself"; the Hebrews
centered their teaching on "Know your God"; the
Christians preach a gospel aimed at a "knowledge of
the Lord Jesus Christ"; Jesus proclaimed the good
news of "knowing God, and yourself as a son of God."
These differing concepts of the purpose of religion
determine the individual's attitude in various life
situations and foreshadow the depth of worship and
the nature of his personal habits of prayer. The
spiritual status of any religion may be determined
by the nature of its prayers.
The concept of a
semihuman and jealous God is an inevitable
transition between polytheism and sublime
monotheism. An exalted anthropomorphism is the
highest attainment level of purely evolutionary
religion. Christianity has elevated the concept of
anthropomorphism from the ideal of the human to the
transcendent and divine concept of the person of the
glorified Christ. And this is the highest
anthropomorphism that man can ever conceive.
The Christian
concept of God is an attempt to combine three
separate teachings:
1. The Hebrew
concept--God as a vindicator of moral values, a
righteous God.
2. The Greek
concept--God as a unifier, a God of wisdom.
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3. Jesus'
concept--God as a living friend, a loving
Father, the divine presence.
It must therefore
be evident that composite Christian theology
encounters great difficulty in attaining
consistency. This difficulty is further aggravated
by the fact that the doctrines of early Christianity
were generally based on the personal religious
experience of three different persons: Philo of
Alexandria, Jesus of Nazareth, and Paul of Tarsus.
In the study of
the religious life of Jesus, view him positively.
Think not so much of his sinlessness as of his
righteousness, his loving service. Jesus upstepped
the passive love disclosed in the Hebrew concept of
the heavenly Father to the higher active and
creature-loving affection of a God who is the Father
of every individual, even of the wrongdoer.
5. THE
CONSCIOUSNESS OF GOD
Morality has its
origin in the reason of self-consciousness; it is
superanimal but wholly evolutionary. Human evolution
embraces in its unfolding all endowments antecedent
to the bestowal of the Adjusters and to the pouring
out of the Spirit of Truth. But the attainment of
levels of morality does not deliver man from the
real struggles of mortal living. Man's physical
environment entails the battle for existence; the
social surroundings necessitate ethical adjustments;
the moral situations require the making of choices
in the highest realms of reason; the spiritual
experience (having realized God) demands that man
find him and sincerely strive to be like him.
Religion is not
grounded in the facts of science, the obligations of
society, the assumptions of philosophy, or the
implied duties of morality. Religion is an
independent realm of human response to life
situations and is unfailingly exhibited at all
stages of human development which are postmoral.
Religion may permeate all four levels of the
realization of values and the enjoyment of universe
fellowship: the physical or material level of
self-preservation; the social or emotional level of
fellowship; the moral or duty level of reason; the
spiritual level of the consciousness of universe
fellowship through divine worship.
The fact-seeking
scientist conceives of God as the First Cause, a God
of force. The emotional artist sees God as the ideal
of beauty, a God of aesthetics. The reasoning
philosopher is sometimes inclined to posit a God of
universal unity, even a pantheistic Deity. The
religionist of faith believes in a God who fosters
survival, the Father in heaven, the God of love.
Moral conduct is
always an antecedent of evolved religion and a part
of even revealed religion, but never the whole of
religious experience. Social service is the result
of moral thinking and religious living. Morality
does not biologically lead to the higher spiritual
levels of religious experience. The adoration of the
abstract beautiful is not the worship of God;
neither is exaltation of nature nor the reverence of
unity the worship of God.
Evolutionary
religion is the mother of the science, art, and
philosophy which elevated man to the level of
receptivity to revealed religion, including the
bestowal of Adjusters and the coming of the Spirit
of Truth. The evolutionary picture of human
existence begins and ends with religion, albeit very
different qualities of religion, one evolutional and
biological, the other revelational
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and periodical.
And so, while religion is normal and natural to man,
it is also optional. Man does not have to be
religious against his will.
Religious
experience, being essentially spiritual, can never
be fully understood by the material mind; hence the
function of theology, the psychology of religion.
The essential doctrine of the human realization of
God creates a paradox in finite comprehension. It is
well-nigh impossible for human logic and finite
reason to harmonize the concept of divine immanence,
God within and a part of every individual, with the
idea of God's transcendence, the divine domination
of the universe of universes. These two essential
concepts of Deity must be unified in the faith-grasp
of the concept of the transcendence of a personal
God and in the realization of the indwelling
presence of a fragment of that God in order to
justify intelligent worship and validate the hope of
personality survival. The difficulties and paradoxes
of religion are inherent in the fact that the
realities of religion are utterly beyond the mortal
capacity for intellectual comprehension.
Mortal man secures
three great satisfactions from religious experience,
even in the days of his temporal sojourn on earth:
1.
Intellectually he acquires the satisfactions of
a more unified human consciousness.
2.
Philosophically he enjoys the substantiation of
his ideals of moral values.
3. Spiritually
he thrives in the experience of divine
companionship, in the spiritual satisfactions of
true worship.
God-consciousness,
as it is experienced by an evolving mortal of the
realms, must consist of three varying factors, three
differential levels of reality realization. There is
first the mind consciousness--the comprehension of
the idea of God. Then follows the soul
consciousness--the realization of the ideal
of God. Last, dawns the spirit consciousness--the
realization of the spirit reality of God. By
the unification of these factors of the divine
realization, no matter how incomplete, the mortal
personality at all times overspreads all conscious
levels with a realization of the personality
of God. In those mortals who have attained the Corps
of the Finality all this will in time lead to the
realization of the supremacy of God and may
subsequently eventuate in the realization of the
ultimacy of God, some phase of the absonite
superconsciousness of the Paradise Father.
The experience of
God-consciousness remains the same from generation
to generation, but with each advancing epoch in
human knowledge the philosophic concept and the
theologic definitions of God must change.
God-knowingness, religious consciousness, is a
universe reality, but no matter how valid (real)
religious experience is, it must be willing to
subject itself to intelligent criticism and
reasonable philosophic interpretation; it must not
seek to be a thing apart in the totality of human
experience.
Eternal survival
of personality is wholly dependent on the choosing
of the mortal mind, whose decisions determine the
survival potential of the immortal soul. When the
mind believes God and the soul knows God, and when,
with the fostering Adjuster, they all desire
God, then is survival assured. Limitations of
intellect, curtailment of education, deprivation of
culture, impoverishment of social status, even
inferiority of the human standards of morality
resulting from the unfortunate lack of educational,
cultural, and social advantages, cannot invalidate
the presence of the divine spirit in such
unfortunate and humanly handicapped but believing
individuals. The indwelling of the Mystery Monitor
constitutes
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the inception and
insures the possibility of the potential of growth
and survival of the immortal soul.
The ability of
mortal parents to procreate is not predicated on
their educational, cultural, social, or economic
status. The union of the parental factors under
natural conditions is quite sufficient to initiate
offspring. A human mind discerning right and wrong
and possessing the capacity to worship God, in union
with a divine Adjuster, is all that is required in
that mortal to initiate and foster the production of
his immortal soul of survival qualities if such a
spirit-endowed individual seeks God and sincerely
desires to become like him, honestly elects to do
the will of the Father in heaven.
6. THE
GOD OF PERSONALITY
The Universal
Father is the God of personalities. The domain of
universe personality, from the lowest mortal and
material creature of personality status to the
highest persons of creator dignity and divine
status, has its center and circumference in the
Universal Father. God the Father is the bestower and
the conservator of every personality. And the
Paradise Father is likewise the destiny of all those
finite personalities who wholeheartedly choose to do
the divine will, those who love God and long to be
like him.
Personality is one
of the unsolved mysteries of the universes. We are
able to form adequate concepts of the factors
entering into the make-up of various orders and
levels of personality, but we do not fully
comprehend the real nature of the personality
itself. We clearly perceive the numerous factors
which, when put together, constitute the vehicle for
human personality, but we do not fully comprehend
the nature and significance of such a finite
personality.
Personality is
potential in all creatures who possess a mind
endowment ranging from the minimum of
self-consciousness to the maximum of
God-consciousness. But mind endowment alone is not
personality, neither is spirit nor physical energy.
Personality is that quality and value in cosmic
reality which is exclusively bestowed by God the
Father upon these living systems of the associated
and co-ordinated energies of matter, mind, and
spirit. Neither is personality a progressive
achievement. Personality may be material or
spiritual, but there either is personality or there
is no personality. The other-than-personal never
attains the level of the personal except by the
direct act of the Paradise Father.
The bestowal of
personality is the exclusive function of the
Universal Father, the personalization of the living
energy systems which he endows with the attributes
of relative creative consciousness and the freewill
control thereof. There is no personality apart from
God the Father, and no personality exists except for
God the Father. The fundamental attributes of human
selfhood, as well as the absolute Adjuster nucleus
of the human personality, are the bestowals of the
Universal Father, acting in his exclusively personal
domain of cosmic ministry.
The Adjusters of
prepersonal status indwell numerous types of mortal
creatures, thus insuring that these same beings may
survive mortal death to personalize as morontia
creatures with the potential of ultimate spirit
attainment. For, when such a creature mind of
personality endowment is indwelt by a fragment of
the spirit of the eternal God, the prepersonal
bestowal of the personal Father, then does this
finite personality possess the potential of the
divine and the eternal and aspire to a destiny akin
to the Ultimate, even reaching out for a realization
of the Absolute.
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Capacity for
divine personality is inherent in the prepersonal
Adjuster; capacity for human personality is
potential in the cosmic-mind endowment of the human
being. But the experiential personality of mortal
man is not observable as an active and functional
reality until after the material life vehicle of the
mortal creature has been touched by the liberating
divinity of the Universal Father, being thus
launched upon the seas of experience as a
self-conscious and a (relatively) self-determinative
and self-creative personality. The material self is
truly and unqualifiedly personal.
The material self
has personality and identity, temporal identity; the
prepersonal spirit Adjuster also has identity,
eternal identity. This material personality and this
spirit prepersonality are capable of so uniting
their creative attributes as to bring into existence
the surviving identity of the immortal soul.
Having thus
provided for the growth of the immortal soul and
having liberated man's inner self from the fetters
of absolute dependence on antecedent causation, the
Father stands aside. Now, man having thus been
liberated from the fetters of causation response, at
least as pertains to eternal destiny, and provision
having been made for the growth of the immortal
self, the soul, it remains for man himself to will
the creation or to inhibit the creation of this
surviving and eternal self which is his for the
choosing. No other being, force, creator, or agency
in all the wide universe of universes can interfere
to any degree with the absolute sovereignty of the
mortal free will, as it operates within the realms
of choice, regarding the eternal destiny of the
personality of the choosing mortal. As pertains to
eternal survival, God has decreed the sovereignty of
the material and mortal will, and that decree is
absolute.
The bestowal of
creature personality confers relative liberation
from slavish response to antecedent causation, and
the personalities of all such moral beings,
evolutionary or otherwise, are centered in the
personality of the Universal Father. They are ever
drawn towards his Paradise presence by that kinship
of being which constitutes the vast and universal
family circle and fraternal circuit of the eternal
God. There is a kinship of divine spontaneity in all
personality.
The personality
circuit of the universe of universes is centered in
the person of the Universal Father, and the Paradise
Father is personally conscious of, and in personal
touch with, all personalities of all levels of
self-conscious existence. And this personality
consciousness of all creation exists independently
of the mission of the Thought Adjusters.
As all gravity is
circuited in the Isle of Paradise, as all mind is
circuited in the Conjoint Actor and all spirit in
the Eternal Son, so is all personality circuited in
the personal presence of the Universal Father, and
this circuit unerringly transmits the worship of all
personalities to the Original and Eternal
Personality.
Concerning those
personalities who are not Adjuster indwelt: The
attribute of choice-liberty is also bestowed by the
Universal Father, and such persons are likewise
embraced in the great circuit of divine love, the
personality circuit of the Universal Father. God
provides for the sovereign choice of all true
personalities. No personal creature can be coerced
into the eternal adventure; the portal of eternity
opens only in response to the freewill choice of the
freewill sons of the God of free will.
Page 72
And this
represents my efforts to present the relation of the
living God to the children of time. And when all is
said and done, I can do nothing more helpful than to
reiterate that God is your universe Father, and that
you are all his planetary children.
[This is the fifth
and last of the series presenting the narrative of
the Universal Father by a Divine Counselor of Uversa.]
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