Appendix XX: The Post-Ultimate Age
The completion of the master universe and the final power-personalization of God the Ultimate makes it possible for the Second Experiential Trinity to emerge from the status of a qualified reality and to form as a factual reality. Having formed as a factual reality, this trinity will then begin the long growth-process leading to attempted experiential unification. Since this trinity is absolute in range of function, it may encounter serious difficulty in achieving complete unification. Its goals do not appear to have discernible limits, and if this is the case then the Second Experiential Trinity, the Trinity Absolute, may encounter a greater or a lesser degree of frustration in the attainment of destiny - attempted final unification.
§1. FORMATION OF THE TRINITY ABSOLUTE
Back in eternity, in the "dawn of eternity," the Original Trinity (the Paradise Trinity) projected two subabsolute levels of existence (15,7); and it is quite apparent that this statement refers to the finite level and to the absonite level. (2,12-13) Since deity tends to unify on all super-material levels of reality (2,3), and since trinity functions always tend to encompass the realities of deity (16,2), this organization of reality on two subabsolute levels seems to have made the appearance of the two experiential trinities rather inescapable. (15,7)
Let us consider what universe developments must, take place before each of these two experiential trinities can come into existence as factual realities.
Formation of the First Experiential Trinity. We have already considered the manner in which trinity formation takes place in connection with our study of the Trinity Ultimate. (Appendix X) This trinity (now) seems to be a qualified reality (1291,8) although its factual formation must await the future completion of the evolution of the Supreme. (16,4) The First Experiential Trinity will not be able to form as a factual reality until the end of the Second Universe Age which will witness the complete emergence of the first experiential deity - the Supreme Being. The three requisite trinity-members are: the (deity of the) Supreme Being, the (deity-unification of the Corps of the) Supreme Creators, and the (deity-union of the Corps of the) Master Architects. (See Appendix X., §3; Evolution of the Members of the Trinity Ultimate ) The function of this trinity is the experiential unification of the master universe. (1166,1) Since the master universe has limits, is subinfinite, this trinity can unify in completion (16,6), and the result of such unification is the emergence of the second experiential deity - God the Ultimate. (16,4) Formation of the Second Experiential Trinity
The Supreme Being emerges at the end of the Second Age - when the seven superuniverses have all been settled in light and life. (1292,8-9) God the Ultimate will not finally emerge until the end of the Sixth Age - when the whole master universe has achieved its goal of experiential destiny. (12,5) The final factual emergence of the second experiential deity makes it possible for the Second Experiential Trinity to form as a factual reality. (1167,3)
The members of the Second Experiential Trinity, the Trinity Absolute, are given (16,5) in the Papers as follows:
(a) God the Supreme
(b) God the Ultimate
(c) The Consummator of Universe Destiny
We would emphasize here, as we have before (Appendix X., §3), trinity is always a union of three deity-entities - not three personalities. (1167,5) Neither God the Supreme nor God the Ultimate are members of this trinity in the personal sense; both of these experiential deities are members of this trinity in the deity sense. As personalities, both exist and both function and both are (or will be) contactable, quite apart from the entity of this trinity.
We know almost nothing about the unrevealed Consummator of Universe Destiny, and his membership in this trinity introduces certain major factors of uncertainty into any possible estimates that might be made concerning its future capacities, functions, or destiny.
§2. PLURAL TRINITY-PRESENCES OF DEITY
In Appendix X; The First Experiential Trinity, we encountered the problem of the large number of persons who are genetically concerned with the threefold deity-membership in the Trinity Ultimate, and we looked forward hopefully to the Trinity Absolute as presenting no such type of problem. This is quite true. In considering the Trinity Absolute, we encounter no problem of reconciling many personalities with three deity-members. But we do encounter a problem of a different kind; this is the problem of trying to understand the plural trinity-presences of deity.
The Supreme Being is deity-present in the Trinity Absolute. Prior to this he will already have become a deity-member of the earlier-appearing Trinity Ultimate. And after this, he will enter into a third trinity-membership -on the Second Level of the Trinity of Trinities. Let us recapitulate:
(a) The Deity of the Supreme is a member of the Trinity Ultimate, the First Experiential Trinity. (1166,1)
(b) The Deity of the Supreme is a member of the Trinity Absolute, the Second Experiential Trinity. (1167,3)
(c) The Deity of the Supreme will be present on the Second Level of the Trinity of Trinities (1171,7), and we have presumed to name this level "the Third Experiential Trinity." (See Appendix XXIV; The Third Experiential Trinity )
(We should also note that the Ultimate is deity-present in two trinity relationships: the Trinity Absolute (1167,3), and on the Second Level of the Trinity of Trinities. (1171,8) Our study of the triple deity-presences of the Supreme should, in principle, serve to answer any analogous problems that might arise with respect to the double deity-presences of the Ultimate.)
This is the first instance of plural trinity membership that we have encountered - the triple-trinity-memberships of the Supreme and the double-trinity-memberships of the Ultimate. it immediately raises these questions: Does the Supreme have just one deity-nature that is present three times? And, if so, is it present in the same way each time? or in a different way? Or, does he have three deity-natures that are each present in one trinity?
We believe that the Supreme has only one deity-nature; he is a deity, not some deities. We believe that his deity-presence (and for that matter, his person also) will eventually function, to a greater or lesser degree, on three or more levels (besides the finite) - absonite, coabsolute, and coinfinite.
Is there any warrant for such a multi-level concept for the presences of Supreme Deity? We believe there is. The Father acts ". . . on three Deitypersonality levels of subinfinite value and relative divinity expression . . ." (3,15) And there are better illustrations: Our present quest for the Universal Father is to seek to find him up to the limits of our finite creature capacities. (1287,6) Having so found him we will then embark upon the second quest, the search for the Father-Ultimate. (ibid.) And at the very last, we will begin the quest for him as the Father-Absolute. (645,6) The Father is functional on all levels. Now, if the existential God, the Universal Father, can reach down to become contactable on all levels (from the absolute, through the ultimate, to the finite) then we see no reason why God the Supreme cannot grow upward through analogous experiential levels.
If there is only one deity-presence of the Supreme, and if such presence enjoys plural trinity-memberships, then is there any significant difference in the manner in which Supreme Deity is related to these trinities? The Papers do not have much to say on this point, but there is one passage (1292,3-6) that does throw a little light on this question:
(a) In the First Experiential Trinity, Supreme Deity is engaged in 11 absonite collaboration."
(b) In the Second Experiential Trinity, Supreme Deity has entered into "coabsolute relationship."
(c) In the Trinity of Trinities, Supreme Deity is present on the Second Level and is engaged in "coinfinite participation." (This is the level that we have presumed to name "the Third Experiential Trinity." See Appendix XXIV; The Third Experiential Trinity )
These citations from the Papers give us three terms that describe three different relationships of Supreme Deity to three trinities:
- (a) absonite collaboration,
- (b) coabsolute relationship, and
- (c) coinfinite participation.
There is a difference between these three terms. They seem to indicate that the Supreme Being is non-static and growing after full emergence: the completion of power-personality unification, and the settling of the seven superuniverses in light and life. We know that the Supreme is now passing through ". . . the prepersonal eras of experiential-power development." (113,7) These different relationships to each of the three trinities suggest that he will also pass through future stages of growth that could be designated as "post-personal" eras of continued experiential development.
§3. THE GROWTH OF THE SUPREME
Suppose we attempt to make an analysis of all the logical steps in the (prepersonal and the post-personal) growth of the Supreme. This would be similar to our effort to analyze the emergence of the Ultimate (See Appendix XVIII., §1; Emergence of the Ultimate ), except that our study of the Ultimate concluded with his final emergence. Our study of the Supreme will continue after his emergence.
We can begin with the present status of the Supreme; he is now passing through ". . . the prepersonal eras of experiential-power development." (113,7) We know he was present in Havona prior to the organization of any of the superuniverses (641,4), so he has passed through one stage of existence prior to the present era of power-personality unification. This gives us a starting point.
Initial emergence of the Supreme
This is the status of the spirit person of the Supreme in Havona, before the beginnings of the superuniverses. (641,4) In this stage, he is spoken of as having a ". . . perfect and symmetrical nature . . . before the beginnings of the power-personality synthesis . . . in the experiential universes of time and space." (161,11)
Stage of power-personality synthesis
This is the present status of the Supreme, his status during the times of the evolutionary growth of the incomplete superuniverses and his own evolutionary growth. (1165,2) He is spoken of as "The Finite God" (1283, §4), and in the deity-usage of the term, we would designate his present status as that of an "incomplete finite." (1162,3)
These two categories - "initial emergence" and "incomplete finite" -would appear to cover all of the growth period designated as ". . . the prepersonal eras of experiential-power development." (113, 7) Presumably this "prepersonal status" will terminate at the close of the present universe age, the Second Age.
Completed emergence of the Supreme
The close of the Second Age, the settling of the superuniverses, should witness the finish of the power-personality unification of the Supreme and should see his completed emergence. (1292,7-11) In the deity-sense of the term, he will then have become what is otherwise designated as a "maximum finite." (1162,4)
This must be the status of the Supreme at the time the Trinity Ultimate is in position to achieve factual formation; Supreme Deity has emerged as an actualized reality. Now, if all the earlier stages of growth are designated prepersonal, then all later stages must be considered to be post-personal (post-emerged) eras of continuing experiential development.
Transcendental growth of the Supreme
It would appear that the Supreme will enter upon postfinite stages of growth in the Third (and subsequent) Universe Age, when the outer space levels are opened up for development. If, at that future time under his direction, all finite reality will be ". . . embarking upon the attempt to reach absonite levels of supercreature attainment . . . " (11,5), then surely he also will be a participant in this postfinite adventure. In this stage we believe the Supreme will be postfinite in status, and that his growth-experience should (in the deity-sense of the term) be classified as "transcendental." (1162,5)
Ultimate status of the Supreme
We believe this will be the status of the Supreme at the close of the Sixth Age: the completion of the master universe, and the completion of his transcendental growth. According to the ascending series that we have been following, a post-transcendental would appear to be "ultimate" in status. (1162,6)
The formation of the Trinity Absolute is a post-master-universe event (1167,3), hence a post-ultimate event. We believe the Supreme Being becomes a member of this trinity as post-ultimate deity.
Coabsolute status of the Supreme. Supreme Deity could hardly sustain membership in an "absolute" trinity unless the Supreme Being, himself, were post-ultimate in status. Apparently that which is post-ultimate is (or will become) coabsolute; and accordingly, we believe that the Supreme is (or will become) coabsolute in status as a member of the Trinity Absolute. (1163,1)
The final status of the Supreme (his status on the Second Level of the Trinity of Trinities) presents some real difficulties to our comprehension. But the Papers flatly state that he will have such status.
Coinfinite status (participation?) of the Supreme
We may take some comfort in our puzzlement as to this status by a comment that is made by the author of Paper 117 who says, ". . . we have no satisfactory concept as to what this really means." (1292,6) It does, however, have one obvious and minimal meaning: Supreme Deity is a direct member of a (potentially) infinite Trinity of Trinities (16,7); he is deity-present on the Second Level thereof. (1171,7)
Perhaps we can help our understanding by remembering certain distinctions that are made in describing the relationships of Supreme Deity to the trinities concerned. We are instructed (1292,4-6) that Supreme Deity absonitely collaborates in the Trinity Ultimate, sustains coabsolute relationships in the Trinity Absolute, and coinfinitely participates in the Trinity of Trinities.
But, regardless of the problem of visualizing these several modes of function on the part of Supreme Deity, this line of reasoning has at least helped us to arrive at a better understanding of the three trinity relationships of this deity. We can now attempt to define the three levels and the function of this deity in three different trinities.
(a) In the First Experiential Trinity, Supreme Deity is passing through transcendental stages of growth, is collaborating absonitely in this trinity, and is growing toward ultimate status.
(b) In the Second Experiential Trinity, Supreme Deity must be post-ultimate in status and either is (or will become) coabsolute in status - at least will be (become) able to enter into "coabsolute relationships."
(c) In the Third Experiential Trinity (the Second Level of the Trinity of Trinities) Supreme Deity is participating in a coinfinite manner in the functions of this threefold trinity, a trinity sometimes defined as "the existential-experiential Trinity Infinite." (16,7)
These (or something like them) must be the plural presences of Supreme Deity - functioning simultaneously on three different levels of reality and in three different trinity relationships. (As the Papers note at (31,8) we encounter a similar problem in reconciling the three persons of Paradise Deity who are working individually and plurally as personalities, and doing all this simultaneously with their deity-indivisibility in the Paradise Trinity. All of which implies a level of action that is quite independent of time and space.)
The post-personal growth of the Ultimate. From the foregoing analysis of the growth of the Supreme, we would assume that the Ultimate must also experience post-personal phases of growth and that Ultimate Deity must also pass through post-ultimate levels to the attainment of "coabsolute relationships" in the Second Experiential Trinity. From this functional level Ultimate Deity must undergo some manner of growth, which will permit 11 coinfinite participation" in the functions of the Second Level of the Trinity of Trinities.
§4. A COMPARISON OF TRINITIES
In order to arrive at a better understanding of the nature and relationships of the Second Experiential Trinity, it will be helpful to make a comparison of all three trinities. In making this comparison, we are evaluating one existential trinity (the Paradise Trinity) and two experiential trinities (the Trinity Ultimate and the Trinity Absolute.)
- (a) The Paradise Trinity. This trinity is both existential and infinite. (15,8) It is undivided deity. (112, 5) Its unification is perfect and eternal. (641,2)
- (b) The Trinity Ultimate. This trinity is experiential and it is subinfinite. (1168,5) It is able to achieve complete unification (16,6) because the goals that are involved in its destiny are also subinfinite. (1167,7)
- (c) The Trinity Absolute. This trinity is experiential in origin and in nature, but its function "impinges upon the existential Absolutes." (1168,5) If this trinity could ever really unify in the final and universal sense, it would experientially factualize God the Absolute out of the existential potential of the Deity Absolute. (16,5) But this trinity is not infinite; it embraces derived deities (15,9), therefore it appears most unlikely that it can ever achieve complete unification. (16,6) It is subinfinite, but its objectives are not; its objectives are limitless (1168,3), hence they cannot be finally realized. (1168,7)
Each of these trinities is a unique entity; none resembles another; every one of them is different. The Trinity Ultimate achieves a complete cycle of experiential growth - from qualified reality, to factual reality, to unified reality - the three stages of inception, formation, and unification. The Original Trinity has no "origin" in the time-factual sense of that word; the Paradise Trinity, being eternal and infinite, could hardly experience growth. The remaining trinity, the Trinity Absolute, has a real origin; but it may be frustrated in the attainment of destiny. It can know inception and formation, but there is a serious question about its final unification - the achievement of full destiny.
§5. THE EVOLUTION OF EXPERIENTIAL TRINITIES
There is a statement in the Papers (641, 2) that provides the keynote, the theme, for this particular section of our study:
In the Paradise-Havona system, the unity of Deity is a fact, but in the evolving universes, the unity of Deity is an achievement.
The Paradise Trinity may have unexpressed potentials of an experiential nature (15,8), but it could hardly have the capacity for any internal growth of an existential-unifying nature. The two experiential trinities do, however, pass through stages of growth. They seem to undergo a growth-process that has (at least) three stages:
- (a) Qualified reality - inception, limited reality
- (b) Factual reality - formation, unifying reality
- (c) Unified reality - destiny, completed reality, deity unity
Let us examine the growth-process of the two experiential trinities to see just how they pass through these three steps.
Evolution of the Trinity Ultimate. The First Experiential Trinity appears to pass through (at least) the following three stages, or levels, of growth:
(a) Qualified reality. Prior to the emergence of the Supreme Being (and the completed deity-evolution of the Corps of the Supreme Creators) this trinity cannot be entirely factual as an entity. Of its threefold membership, only the Corps of the Architects of the Master Universe is entirely in existence. (352,3) Even the Corps of Supreme Creators now has its full membership only with respect to the 7 Master Spirits and the 21 Ancients of Days; it is lacking all those Universe Sons and Spirits who have not yet been commissioned to serve as creators in the local universes of time and space. (166,1) Nevertheless, we are informed that this trinity is presently able to achieve limited function as a qualified reality. (1291,8) Perhaps we should think of trinity in this stage of early growth as a "becoming reality," as a reality that is neither entirely existent nor entirely non-existent.
(b) Factual reality. The Trinity Ultimate will likely enter its second stage of growth at the close of the Second Universe Age, when all three of its deity-members will be present on the stage of action as factual beings - beings of completed status. At this point the Trinity Ultimate can form as a factual and actual reality. It can now function in the factual sense, but it is not yet a unified reality, only a unifying reality. (Quite likely, it will pass through several intermediate steps of augmenting unification as the four outer space levels are, one by one, brought to completion of development.)
(c) Unified reality. The Trinity Ultimate can hardly achieve the status of unified reality until the close of the Sixth Age and the completion of the entire master universe. (1166, 1) Then, the First Experiential Trinity will have achieved all of its original goals - the unification of the master universe, its own unification, and its contribution to the final emergence of God the Ultimate.
This story of the evolution of the Trinity Ultimate seems to present the complete picture of the full growth of an experiential trinity - from qualified reality, to factual reality, to unified reality - with the consequent personalization of new experiential deity.
Evolution of the Trinity Absolute. There is nothing said in the Papers that might cause us to suspect that the initial stages of the growth of the Trinity Absolute would be particularly different from that of the preceding Trinity. Accordingly, let us assume the same three probable growth-stages, and follow the story through a second time:
(a) Qualified reality. This trinity could hardly unite as a factual union of deity until after the emergence of both the Supreme and the Ultimate, but even now it could be a qualified reality. Both God the Supreme and God the Ultimate are now present in a limited and qualified sense. (162, 4)
(b) Factual reality. The actual formation of the Trinity Absolute cannot take place as a factual reality until the close of the Sixth Age, when the unification of the Trinity Ultimate and the completion of the master universe will disclose the emergence of God the Ultimate. (1167, 3)
(c) Non-unification. This trinity cannot possibly unify. It has experiential goals that are absolute, and its limitless outreach for final unification is going to encounter the hard fact of infinity. (1168, 7) and (1169,1)
Here we encounter a real impasse, a true stalemate. The growth of the Second Experiential Trinity extends outward without limit - into limitless potential. In our study we speak of this as The Barrier of Infinity, and otherwise refer to it as The Impasse of the Absolutes.
§6. NON-UNIFICATION OF THE TRINITY ABSOLUTE
The Papers have a good deal to say about the problems of unification that will be encountered by the Second Experiential Trinity:
(1168,2) The master universe provides a very suitable experiential foundation for the formation of this trinity, but its function implies something much larger than the master creation.
(1168,3) Assuming the possibility of a space-stage beyond the master universe, some Cosmos Infinite, then we have an arena suitable for the full function of this trinity. And if this trinity could fully function, finally unify, this would (in theory) bring about the full and "absolute actualization of all potentials."
This would mean the actualization (complete exhaustion) of all three Absolutes of Potentiality - Deity, Unqualified, and Universal. When these Absolutes are considered as a threefold functional association, they are called the Triodity of Potentiality. (1151,8-12) Concerning the nature of this triodity we are informed:
(1151,12) The Triodity of Potentiality is the association of ". . . the infinity reservoirs of all latent energy reality - spirit, mindal, or cosmic In its potential, it is infinite.
(1168,7) It is simply not possible experientially to exhaust quantitative infinity.
Here again, by more careful analysis, we have reached what our study has termed The Barrier of Infinity and The Impasse of the Absolutes. The eternal Paradise Trinity can override this Barrier of Infinity because it is infinite, but it is the only trinity that actually is infinite (15,8); the two post-Havona trinities, the experiential trinities, are not. (15,9), (1168,5)
(1168,4) But, the Second Experiential Trinity is, in total function, "really absolute."
We cannot validate this concept from a quantitative standpoint, so let us examine it from a qualitative standpoint. Here we have the first glimmering of a possible escape from the paradox produced in the situation in which the "irresistible force" of an absolute trinity meets the "immovable fact" of the infinity of the Triodity of Potentiality. The vital distinction we should make here is this: It is reasonable to assume the possibility of attaining absolute quality without, at the same time, having to attain absolute quantity. The value of quality and the fact of quantity do not appear to be inseparable.
It seems reasonable to assume that the Second Experiential Trinity has the capacity to function on absolute levels but only in some limited and subinfinite manner, not with universality of scope. If we accept such a quantitative limitation, then we can logically presume that such function could be undiminished as to the experiential absoluteness of value. We are now conceiving the functions of the Trinity Absolute as having quantitative, but not qualitative, limitations. In the light of this reasoning, consider the following citations:
(1167,3) The Trinity Absolute has theoretical capacity to activate the three Absolutes of Potentiality.
Deduction: This will happen, but not in the universal sense, only in a limited (but ever-expanding) manner.
(16,5) If this trinity could achieve unification in the universal (infinite-quantity) sense, this would experientialize the Deity Absolute.
Deduction: This process will begin, and it will continue on eternally, but it will never reach completion.
(1168,6) The eternity action of this trinity will result in some degree of experientialization of the three Absolutes of Potentiality.
Observation: This statement supports the deduction first above.
(16,2) The functions of a trinity always encompass deity realities. Deity realities always tend to personalize. The results of trinity function therefore give expression to new personalizations of deity.
We finally deduce that the Trinity Absolute will, in some manner, be able to achieve a limited experientialization of the Absolutes, but it will be frustrated in its efforts to experientialize God the Absolute out of the existential potential of the Deity Absolute. This achievement would require the complete unification of this trinity; this unification would require the completion of the limitlessness of the Cosmos Infinite; and the Trinity Absolute cannot encompass infinity.
But there is still another statement in the Papers that can open endless vistas of speculation:
(1169,3) The Paradise Trinity establishes destiny. Such destiny is infused into the three Absolutes of Potentiality; ". . . destiny is probably consummated by the . . . Consummator of Universe Destiny . . ." and this transaction probably involves the Supreme and the Ultimate in the Second Experiential Trinity.
This unrevealed Destiny Consummator may be to the Second Experiential Trinity what the Master Architects are to the First; both add something pre-existent to the emerging trinity of their membership. What meaning should be attached to the statement ". . . destiny is probably consummated by the ... Consummator of Universe Destiny. . . " is a matter of pure conjecture. In some manner, some part of The Barrier of Infinity is going to be surmounted by the action of this unknown being - possibly acting alone, but more probably acting in conjunction with the Second Experiential Trinity. But we still doubt that such action will result in the personalization of God the Absolute from the potentials of the Deity Absolute, at least by any process of trinity unification.
§7. FUNCTIONS OF THE TRINITY ABSOLUTE
We have deduced that the experiential-deity members of the Trinity Absolute are both post-ultimate in status at the time of the factual formation of this trinity. (see §3 above) just what is it that enables them to enter into relationships that are coabsolute in nature? (1292,5) We have been instructed that trinity functions are always in excess of the sum of the attributes of their corporative members. (113,4) It must be the superadditive consequences of trinity formation which insures that those deity-members which are post-ultimate in status will become coabsolute. In addition, there is the incalculable presence of the Destiny Consummator.
We are told that the Trinity Absolute ". . . functions on both personal and superpersonal levels, even to the borders of the nonpersonal . . . " (16,5) This would have to be true, because the functions of this trinity impinge on the three Absolutes, and it is somewhere in the neighborhood of this relationship that "Deity experiences exhaustion of personalizable potential." (4,13) Apparently the function of the Trinity Absolute has mostly to do with the Cosmos Infinite and with the attempt to consummate it in fact.
The Second Experiential Trinity is the super-summation of the final experiential derivation of the final power-personality unification in the total master universe. As the Ultimate is the total expression, so is this trinity the super-total expression of the master universe as the third and final nuclear universe. The Trinity Absolute is of master universe derivation, but its functions appear to point outward and beyond the master universe, outward and on into a vaster domain, toward a limitless domain. (1168,2-3)
