Difference between revisions of "105:5 Promulgation of Finite Reality"
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| − | 105:5.1 Just as the [[original]] [[diversification]] of the [[I AM]] must be attributed to [[inherent]] and self-contained [[volition]], so must the [[promulgation]] of [[finite]] [[reality]] be ascribed to the [[volition]]al [[acts]] of [[Paradise]] [[Deity]] and to the repercussional [[adjustments]] of the [ | + | 105:5.1 Just as the [[original]] [[diversification]] of the [[I AM]] must be attributed to [[inherent]] and self-contained [[volition]], so must the [[promulgation]] of [[finite]] [[reality]] be ascribed to the [[volition]]al [[acts]] of [[Paradise]] [[Deity]] and to the repercussional [[adjustments]] of the [https://nordan.daynal.org/wiki/index.php?title=Paper_104#104:4._THE_SEVEN_TRIUNITIES functional triunities]. |
| − | 105:5.2 Prior to the [ | + | 105:5.2 Prior to the [https://nordan.daynal.org/wiki/index.php?title=Paper_117#117:4._THE_FINITE_GOD deitization of the finite], it would [[appear]] that all [[reality]] [[diversification]] took place on [[absolute]] levels; but the [[volitional]] act [[promulgating]] finite reality connotes a qualification of absoluteness and implies the [[appearance]] of [[relativities]]. |
105:5.3 While we present this [[narrative]] as a [[sequence]] and portray the historic [[appearance]] of the [[finite]] as a direct [[derivative]] of the [[absolute]], it should be borne in [[mind]] that [[transcendental]]s both preceded and succeeded all that is [[finite]]. [[Transcendental]] [[ultimate]]s are, in [[relation]] to the [[finite]], both [[causal]] and [[consummation]]al. | 105:5.3 While we present this [[narrative]] as a [[sequence]] and portray the historic [[appearance]] of the [[finite]] as a direct [[derivative]] of the [[absolute]], it should be borne in [[mind]] that [[transcendental]]s both preceded and succeeded all that is [[finite]]. [[Transcendental]] [[ultimate]]s are, in [[relation]] to the [[finite]], both [[causal]] and [[consummation]]al. | ||
| − | 105:5.4 [[Finite]] [[possibility]] is [[inherent]] in the [[Infinite]], but the [[transmutation]] of [[possibility]] to [[probability]] and [[inevitability]] must be [[attributed]] to the self-existent [[free will]] of the [[First Source and Center]], activating all [ | + | 105:5.4 [[Finite]] [[possibility]] is [[inherent]] in the [[Infinite]], but the [[transmutation]] of [[possibility]] to [[probability]] and [[inevitability]] must be [[attributed]] to the self-existent [[free will]] of the [[First Source and Center]], activating all [https://nordan.daynal.org/wiki/index.php?title=Paper_104#104:4._THE_SEVEN_TRIUNITIES triunity associations]. Only the [[infinity]] of [[the Father]]'s will could ever have so qualified the [[absolute]] level of [[existence]] as to eventuate an [[ultimate]] or to create a [[finite]]. |
105:5.5 With the [[appearance]] of [[relative]] and qualified [[reality]] there comes into [[being]] a new [[cycle]] of reality—the [[growth]] [[cycle]]—a [[majestic]] downsweep from the heights of [[infinity]] to the [[domain]] of the [[finite]], forever swinging inward to [[Paradise]] and [[Deity]], always seeking those high [[destinies]] [[commensurate]] with an infinity [[source]]. | 105:5.5 With the [[appearance]] of [[relative]] and qualified [[reality]] there comes into [[being]] a new [[cycle]] of reality—the [[growth]] [[cycle]]—a [[majestic]] downsweep from the heights of [[infinity]] to the [[domain]] of the [[finite]], forever swinging inward to [[Paradise]] and [[Deity]], always seeking those high [[destinies]] [[commensurate]] with an infinity [[source]]. | ||
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105:5.7 These, then, are the two [[original]] [[manifestations]]: the constitutively perfect and the evolutionally perfected. The [[two]] are [[co-ordinate]] in [[eternity]] [[relationships]], but within the [[limits]] of time they are seemingly [[different]]. A [[time]] [[factor]] means [[growth]] to that which grows; secondary finites grow; hence those that are growing must [[appear]] as incomplete in time. But these [[differences]], which are so important this side of [[Paradise]], are nonexistent in [[eternity]]. | 105:5.7 These, then, are the two [[original]] [[manifestations]]: the constitutively perfect and the evolutionally perfected. The [[two]] are [[co-ordinate]] in [[eternity]] [[relationships]], but within the [[limits]] of time they are seemingly [[different]]. A [[time]] [[factor]] means [[growth]] to that which grows; secondary finites grow; hence those that are growing must [[appear]] as incomplete in time. But these [[differences]], which are so important this side of [[Paradise]], are nonexistent in [[eternity]]. | ||
| − | 105:5.8 We speak of the [[perfect]] and the perfected as primary and secondary maximums, but there is still another type: [ | + | 105:5.8 We speak of the [[perfect]] and the perfected as primary and secondary maximums, but there is still another type: [https://nordan.daynal.org/wiki/index.php?title=Paper_22_-_The_Trinitized_Sons_of_God#22:7._TECHNIQUE_OF_TRINITIZATION Trinitizing] and other [[relationships]] between the primaries and the secondaries result in the [[appearance]] of tertiary maximums —[[things]], [[meanings]], and [[values]] that are neither perfect nor perfected yet are [[co-ordinate]] with both [[ancestral]] [[factors]]. |
| − | <center>[ | + | <center>[https://nordan.daynal.org/wiki/index.php?title=Paper_105 Go to Paper 105]</center> |
| − | <center>[ | + | <center>[https://nordan.daynal.org/wiki/index.php?title=The_Urantia_Text_-_Contents Go to Table of Contents]</center> |
[[Category:Paper 105 - Deity and Reality]] | [[Category:Paper 105 - Deity and Reality]] | ||
[[Category: Finite]] | [[Category: Finite]] | ||
[[Category: Reality]] | [[Category: Reality]] | ||
Latest revision as of 21:13, 12 December 2020
105:5.1 Just as the original diversification of the I AM must be attributed to inherent and self-contained volition, so must the promulgation of finite reality be ascribed to the volitional acts of Paradise Deity and to the repercussional adjustments of the functional triunities.
105:5.2 Prior to the deitization of the finite, it would appear that all reality diversification took place on absolute levels; but the volitional act promulgating finite reality connotes a qualification of absoluteness and implies the appearance of relativities.
105:5.3 While we present this narrative as a sequence and portray the historic appearance of the finite as a direct derivative of the absolute, it should be borne in mind that transcendentals both preceded and succeeded all that is finite. Transcendental ultimates are, in relation to the finite, both causal and consummational.
105:5.4 Finite possibility is inherent in the Infinite, but the transmutation of possibility to probability and inevitability must be attributed to the self-existent free will of the First Source and Center, activating all triunity associations. Only the infinity of the Father's will could ever have so qualified the absolute level of existence as to eventuate an ultimate or to create a finite.
105:5.5 With the appearance of relative and qualified reality there comes into being a new cycle of reality—the growth cycle—a majestic downsweep from the heights of infinity to the domain of the finite, forever swinging inward to Paradise and Deity, always seeking those high destinies commensurate with an infinity source.
105:5.6 These inconceivable transactions mark the beginning of universe history, mark the coming into existence of time itself. To a creature, the beginning of the finite is the genesis of reality; as viewed by creature mind, there is no actuality conceivable prior to the finite. This newly appearing finite reality exists in two original phases:
- 1. Primary maximums, the supremely perfect reality, the Havona type of universe and creature.
- 2. Secondary maximums, the supremely perfected reality, the superuniverse type of creature and creation.
105:5.7 These, then, are the two original manifestations: the constitutively perfect and the evolutionally perfected. The two are co-ordinate in eternity relationships, but within the limits of time they are seemingly different. A time factor means growth to that which grows; secondary finites grow; hence those that are growing must appear as incomplete in time. But these differences, which are so important this side of Paradise, are nonexistent in eternity.
105:5.8 We speak of the perfect and the perfected as primary and secondary maximums, but there is still another type: Trinitizing and other relationships between the primaries and the secondaries result in the appearance of tertiary maximums —things, meanings, and values that are neither perfect nor perfected yet are co-ordinate with both ancestral factors.
