Appendix XXIV: The Third Experiential Trinity

In our study of the events of the remote future, it has often proven helpful to turn to the events of the remote past as an aid to comprehension. The study of absolute causes may offer clues as to the nature of those events that draw near to absolute destinies. We may evoke this approach once more as we seek to gain a better understanding of the nature of the Trinity of Trinities - especially the Second Level thereof. This level of the multiple trinity seems to have the characteristics of an "internal trinity," a trinity that is inside of the larger, threefold trinity.

§1. THE FIRST AND THE LAST TRINITY

Let us compare the origin of the Paradise Trinity, the First Trinity, with what we have deduced concerning the origin of the deity-union on the Second Level of the Trinity of Trinities. We suspect that this Second Level is really the Third Experiential Trinity. If it is, then it must be the Last Trinity - the final union of deity.

In the eternity of the past the Universal Father joins with the Eternal Son (in the presence of Paradise) to trinitize the Infinite Spirit (98,1) and to eternalize the central universe. (91,7) And the appearance of the Third Person of (existential) Deity completes "the existential cycle of Deity personalization" (110,6), with ensuing "critical Trinitarian interdependence" of the three persons of existential deity (111,6), and the consequent deity-union of these three beings in the existential trinity - the Paradise Trinity.

In the remoteness of the future, we believe that God the Supreme will join with God the Ultimate (in the presence of the completed master universe) to trinitize God the Absolute and to inaugurate the inner zone of the Cosmos Infinite. This appearance of the Third Person of (experiential) Deity, even though it is a limited and qualified appearance, could inaugurate the cycle of experiential deity personalization; with ensuing critical Trinitarian interdependence of the three persons of experiential deity, and the consequent deity-union of these three persons in the final experiential trinity - the Third Experiential Trinity.

In certain respects the trinitized expression of God the Absolute sustains a relationship to the ancestral Supreme-Ultimate that is analogous to the relationship between God the Spirit and the ancestral Father-Son. Of course, the Father and the Son are operating on the level of the existential and the infinite, whereas the Supreme and the Ultimate are operating on the level of the experiential and subinfinite, and are trying to project toward the level of the infinite. In the first instance there appears to be a descending "intensifying" relationship: from Father; to Father and Son; to Father, Son, and Spirit. In the second instance, it appears (at least on the surface) to be more like an ascending "extensifying" relationship: from Supreme; to Supreme and Ultimate; to Supreme, Ultimate, and Absolute-within-limits -"Limited-Absolute." (There is, of course, one basic difference in the two situations: the Son is of origin in the Father but the Ultimate is not of direct origin in the Supreme.)

This series of comparisons really oversimplifies the relationships. In the original situation on Paradise, the relationships are more like the following: from Father, to Father and Son, to Father-Son and Spirit, to the Paradise Trinity plus the Three Persons of Existential Deity. Is there a parallel in the second instance? Could it be expressed as follows: from Supreme, to Supreme and Ultimate, to Supreme-Ultimate and Limited-Absolute, to the Final Trinity plus the Three Persons of Experiential Deity?

§2. THE SECOND LEVEL OF THE TRINITY OF TRINITIES

It will be recalled that the First Level of the Trinity of Trinities is comprised of three trinities: the Paradise Trinity, the Trinity Ultimate, and the Trinity Absolute. (1171,1 - 4) On the Second Level are Supreme Deity, Ultimate Deity, and the Limited-Absolute - the deity presence of the sometime-trinitized expression of God the Absolute. (See Appendix XXIII, §4; Mixed-Age Creator Sons and Creative Spirits) When this Second Level is thus occupied by three deities of experiential nature, it would appear to eventuate a "system" (1227,7), resulting in the appearance of trinity. We believe this constitutes the "factual formation" of the Third Experiential Trinity. (The Papers infer that this Second Level is trinity when they comment (1173,1) "If the second level . . . could ever achieve trinity unity . . .")

We believe that the Second Level of the threefold trinity is, itself, a real trinity. It starts out as a qualified (becoming) reality, achieves factual formation, and ever afterward seeks for trinity unification with the resulting expression of some form of deity personalization.

As we have previously observed, all experiential trinities seem to pass through three characteristic stages of growth. (See Appendix XIX, §5; The Evolutions of Experiential Trinities) Let us examine this (presumed) trinity in terms of these stages of development qualified reality, factual formation, and unified reality:

1. Qualified reality. This Second Level of the Trinity of Trinities has been a qualified reality since the beginning of the Second Universe Age. It was involved in the origin of Majeston ". . . who was actualized on this second level . . ." (1172,5) "in the dawn of time." (199,7) And, if this level has long been a qualified reality, then the whole Trinity of Trinities has, also.

2. Factual formation. This Second Level can form in fact as a (presumed) trinity at any time after God the Absolute has been trinitized. God the Absolute (as a person, a superperson, or a transcended-superperson) is not a member of this trinity, but he is deity present therein. And until such Limited-Absolute Deity has been trinitized from the existential potential of the Deity Absolute (and the other Absolutes?) the Second Level could hardly achieve factual formation.

3. Non-unification. Like the Trinity Absolute, this Third Experiential Trinity cannot unify. (See Appendix XIX, §6; Non-Unification of the Trinity Absolute) The Papers speculate as to what would happen if it "could ever achieve trinity unity," and go on to wonder ". . . what then would transpire as a consequence of such deity unity?" (1173,1) But it will never fully unify because its Limited-Absolute member cannot exhaust infinity. Quantitative infinity can never be exhausted. (1168,7)

As we have already observed no two trinities are alike (See Appendix XXIII, §2; The Inventory of Three Trinities), and the Third Experiential Trinity is no exception to this rule. It, has a certain resemblance to the Paradise Trinity because its factual formation comes about as the result of deity Trinitization. It bears a certain similarity to the Trinity Absolute for neither trinity is able to achieve complete unification. But in one particular respect this Final Trinity is quite unique: it is the only "internal trinity." It is the only trinity that is internal to an encompassing trinity; it is the Second Level of the Trinity of Trinities. On this Second Level, and within the threefold trinity, we believe that this Final Trinity functions as a real trinity.

§3. MEMBERS OF THE FINAL TRINITY

Let us look rather carefully at the membership of the Third Experiential Trinity. Apparently it will comprise:

(a) Supreme Deity, functioning as coabsolute (or, coinfinite?)

(b) Ultimate Deity, functioning as coabsolute (or, coinfinite?)

(c) A Supreme-Ultimate-trinitized-presence of Limited-Absolute Deity

It is hard to find a proper name for the third member of this trinity. God the Absolute suggests personality. The Deity Absolute is not this member; the Deity Absolute is purely existential, an existential potential. This member is actual and is existential-experiential. If the Absolute (the three Absolutes as one) is the Absolute-without-limits, then we would designate this member as "the Absolute-within-limits," or, to use a less cumbersome name, "the Limited-Absolute."

Concerning the members of the Third Experiential Trinity, the Final Trinity, what do we know? what can be deduce? what can we say? We are dependent on just a few statements in the Papers, on our own efforts at logical interpolation and extrapolation, and on common sense. Let us marshal the data:

Supreme Deity. In the study of the Trinity Absolute we observed that Supreme Deity is a member of three trinities. (See Appendix XIX, §2; Plural Trinity-Presences of Deity as well as Appendix XIX, §3; The Growth of the Supreme) The study of these relationships led to the conclusion that the Supreme Being continues to grow after his emergence. This is post-personal growth; not growth that is beyond personality, but growth that is after the completion of power-personalization.

In the First Experiential Trinity, Supreme Deity engages in "absonite collaboration; " in the Second, enters into "coabsolute relationships;" and now in the Third, engages in "coinfinite participation." (1292,3-6)

We advance the opinion that as a member of the Final Trinity, Supreme Deity is coabsolute in status. (See Appendix XIX, §3; The Growth of the Supreme) Apparently this onetime Finite Deity has evolved to the point of identification with, and participation in, ". . . the projection of experientials upon a supermaster universe field of creative expression." (1163,1) The status of that which is so involved is defined as "coabsolute." (ibid.) And if Supreme Deity is not coabsolute in status, then how can such Deity engage in "coinfinite participation" in the affairs of the Second Level of the Trinity of Trinities? which trinity is defined (16,7) as an "existential-experiential Trinity Infinite.

Ultimate Deity. This is the second trinity presence of Ultimate Deity; the first such presence is as a member of the Second Experiential Trinity. In this trinity, we presume that Ultimate Deity (like Supreme Deity) entered into "coabsolute relationships." In the Third Experiential Trinity, we again assume that the deity-presence of the Ultimate (like that of the Supreme) will engage in "coinfinite participation" in its affairs. This, then, appears to be a "post-ultimate" presence of Ultimate Deity. Once more we advance the opinion that experiential deity continues to grow after the completion of power-personalization. Like the Supreme, the Ultimate has apparently become coabsolute in status, and for the same reasons. Both experiential deities seem to be participating in ". . . the projection of experientials upon a supermaster universe field of creative expression." (ibid.) As participants in this projection of experientials, both appear to have become coabsolute in status.

Limited-Absolute Deity. When we examine the third member of the Final Trinity, we encounter certain complications. The deity-presence of the Limited-Absolute seems to be a factual and actual presence, but not a finished or final presence. Such deity would appear to be expanding and would enjoy membership in this trinity as a growing presence. We would suggest that this Limited-Absolute Deity discloses an initial presence, manifests a growing presence, and exhibits a third stage of hypothetical completion. Consider these three possible steps:

(a) Initial presence. The initial presence of this deity member could embrace no more than that which was trinitized by the Supreme-Ultimate in their projection of God the Absolute. God the Absolute appears as a trinitized-personalization and does not emerge as an actualization of deity through the completion of power-personality synthesis. The reality of God the Absolute is only an indirect expression of power-personality unification, being expressive of the power-personality unification that has been achieved by the Supreme and the Ultimate and which both projected in the act of Trinitization. God the Absolute is an unfinished actualization of experiential deity, and his deity-presence in the Final Trinity must be equally unfinished - and being unfinished, capable of growth.

(b) Augmenting presence. Given the trinitized-deity-presence of the Limited-Absolute as a beginning, then we believe that the age-long (in this case, eternal) process of power-personality synthesis will commence and will continue. The initial presence of Limited-Absolute Deity will likely grow as the increasing unification of the Trinity Absolute, the personal efforts of God the Absolute, and the unifying efforts of the Final Trinity, all contribute to such growth.

(c) Hypothetical final presence. Could all these processes reach completion, then this presence of Limited-Absolute Deity would become "unlimited," and the Final Trinity would achieve unification. This presence would then be that of The Absolute - the experiential unification of the Deity Absolute, the Universal Absolute, and the Unqualified Absolute. This will never happen because the infinite potential of these Absolutes will never be exhausted.

We offer these ideas as not unreasonable conceptions of the membership of the Second Level of the Trinity of Trinities. They present a conception of the three experiential deities as they approach the eternity-goals of all their striving as persons, as superpersons, and as transcended-superpersons.

§4. FUNCTIONS OF THE FINAL TRINITY

If there is a Third Experiential Trinity, what significance attaches to it? Let us look back into past-eternity for parallel illustrations: The union of the Father-Son did not engulf the separate identities of the First Two Persons of Deity, even though they "became as one." (250,3) Neither does the Paradise Trinity in any way obscure the clear-cut identity, individuality, and contactability, of the Three Persons of Paradise Deity. (32,2); (80,6); (96,4-5) But such trinity-union does modify the deity functions of these three existential persons: it does produce the ". . . critical Trinitarian interdependence of the three divine personalities with regard to the totality of Deity function . . ." (111,6) For example: In the post-Havona creations, ". . . the Father is not discernibly absolute as total Deity except in the Paradise Trinity." (111,7)

We would deduce that the trinity-union of Supreme and Ultimate Deity with the deity-presence of the Limited-Absolute would in no manner subtract from the individuality and the contactability of God the Supreme, God the Ultimate, and God the Absolute - as persons, or superpersons, or as transcended-superpersons. But such trinity-union would modify their collective and corporative deity-functions in relation to the total cosmos -- central universe, grand universe, master universe, and Cosmos Infinite. As total (though incomplete) experiential deity, they would not operate individually apart from their trinity-union.

We have the belief that the trinity of the experiential deities will, in principle, duplicate the relationship and function of the trinity of the existential deities - ". . . three as one and in one, and one as two and acting for two." (112,8)

The functions of the Third Experiential Trinity would appear to be conceptually inseparable from the functions of the Trinity of Trinities. After all, this Final Trinity is internal to the threefold trinity. We believe that both are concerned with the total cosmos, and with the penetration, development, and expansion of the Cosmos Infinite. If Dual-Deity continues to pioneer, then perhaps trinity will continue to consolidate - in the outward expansion of the Cosmos Infinite, as in the inner and settled creations. (See Appendix VI; Total Deity in the Universe Ages as well as Appendix XXVII; Growth of the Cosmos Infinite )

We have the belief that the inner zone of the Cosmos Infinite is "Trinity-origin" in relation to the Final Trinity, in much the same sense that Havona is "Trinity-origin" in relation to the Original Trinity. Both the central universe of eternity and the beginnings of the final universe of infinity appear to be of Trinity-origin; the one appears in connection with the formation of the First Trinity, the other will possibly appear in conjunction with the formation of the Last Trinity.

Like all trinities, we believe the Third Experiential Trinity seeks unification. This Final Trinity appears to constitute the initial (and doubtless final) union of all experiential deity. It is a pre-unified trinity, and, as with all post-Havona trinities "Deity unity is an achievement." (641,2) This trinity associates finite-absolute values, and its corporative members are properly described as time-eternity beings. Since the deity-presence of the Limited-Absolute is present, this trinity may also be described as including existential-experiential reality. It is an ever-growing trinity, an ever-unifying trinity, a never-finished trinity. The incomplete status of its absolute member insures that the growth process will be unending and that the universes and the citizens of the universes will never encounter a final barrier to the progressing adventure.

(Given this concept of such a trinity on the Second Level of the three fold trinity, then it is not too difficult to visualize the presence of the Universal Absolute on the Third Level. As the Papers state (15,4), it is possible to make an "experiential-existential approach" to the Universal Absolute, but this approach must be made on "time-eternity levels" and it must seek "finite-absolute values." We would comment, however, that "approaching" the Universal Absolute and "attaining" this Absolute are two entirely different propositions. Were this Absolute non-growing, then (in eternity) such an approach could be consummated, sooner or later. But, the Papers tell us that the Universal Absolute is growing and expanding (117,1), and perchance the rate of expansion may be greater than the maximum possible velocity of approach.)

§5. THE LAST APPROACH TO EXPERIENTIAL DEITY-UNIFICATION

As we have already observed (in Appendix XIX, §5; The Evolutions of Experiential Trinities), in the Paradise-Havona system the unity of deity is a fact; in the outlying universes it is an achievement. (641,2) We have the belief that the emergence and the factual formation of the Third Experiential Trinity constitutes the final attempt to unify experiential deity.

Existential deity is eternally unified in the existential trinity, the Paradise Trinity. Experiential deity is not thus inherently unified; its unification is dependent on all of the efforts of all the post-Havona creators, deities, and trinities. The progressing unification of experiential deity seems to take place in several broad steps.

The first level of experiential deity-unification. This level seems to embrace the grand universe and the events of the present age. This is the finite level, the first of the projected subabsolute levels on which experiential deity can unify by power-personality synthesis. (15,7) From the completed activities of this level, the Supreme Being (4,10) and the First Experiential Trinity emerge. (1166,1) This emerged deity and this emerged trinity do not appear to be static, both would appear to continue to grow; the Supreme, by transcendental growth toward ultimate status; the trinity toward completed unification and deity unity. Both achieve their goals at the end of the Sixth Age and the completion of the master universe.

The second level of experiential deity-unification. This level seems to embrace the master universe and the events of all the post-Havona ages -from the Second Universe Age to the close of the Sixth. This is the absonite, the transcendental level, the second of the projected subabsolute levels on which experiential deity can unify by power-personality synthesis. (15,7) From the completed activities of this level, the Ultimate (4,12) and the Second Experiential Trinity emerge. (1167,3) This emerged deity and this emerged trinity do not appear to be static, both appear to grow; the Ultimate towards post-ultimate and coabsolute status, and eventual coinfinite functions; the trinity toward the endless goal of unification. The Ultimate may possibly achieve his goal of coinfinite function; the trinity cannot possibly achieve its goal of complete unification, it cannot attain to deity unity because it cannot exhaust infinity.

The third level of (attempted) experiential deity-unification. This level seems to embrace a space-stage that is outside the master universe and appears to be without end - the Cosmos Infinite. It seems to embrace a time-span that begins after the close of the Sixth Universe Age and is also without end - a future-eternal universe age. It is not one of the ". . . two subabsolute and evolutional levels of power-personality manifestation . . ." that were originally projected. (15,7) This third level is not subabsolute; it is the original absolute level from which the two subabsolute levels (finite and absonite) were projected.

From the completed activities of this third level no deity or trinity emerges, because the activities of this third level are not going to be completed - neither infinity nor eternity is going to be exhausted. It is at the commencement of the activities of this level that new deity and new trinity emerge. And in this respect, these events of the remote future are similar to the events of the dawn of the First Universe Age. Deity personalizes and trinity forms at the beginning (not at the end) of the First Age. And so again, deity personalizes and trinity forms at the beginning (not the end) of the Final Age.

Let us again examine the events that inaugurate the Final Age and launch the final attempt to experientialize Total Deity. New experiential deity personalizes in the trinitized appearance of God the Absolute. The Second Experiential Trinity, though not unified, is still present as a factual reality. This makes it possible for the Trinity of Trinities to form as a factual entity.

First Level of the threefold Trinity. There is nothing to prevent the factual formation of the First Level of the Trinity of Trinities. This level unites three trinities: the Paradise ‘Trinity, the Trinity Ultimate, and the Trinity Absolute. This level can form as a factual reality and it can function absolutely, but not in the universal or infinite sense, except as its experiential limitations might be compensated by the existential action of the (infinite) Paradise Trinity.

Second Level of the threefold Trinity. There are two (emerged) experiential deities present on this level of the Trinity of Trinities - the Supreme and the Ultimate. Associated with them on this level is the deity-presence of the Limited-Absolute; and this presence is a growing presence, a powerpersonality-synthesizing presence. We have deduced that it is subinfinite in the limited quantity of the encompassment of the Absolutes, but it is not subabsolute in quality as concerns this limited encompassment of these Absolutes. This Second Level of the Trinity of Trinities constitutes the unifying (but not unified) entity of total experiential deity:

(1) Evolutional-experiential deity - Supreme Deity

(2) Transcendental-experiential deity - Ultimate Deity

(3) Existential-experiential deity - Limited-Absolute Deity

This unifying trinity appears to constitute the final effort to bring together, by experiential means, that which the Infinite (in eternity) distributed by existential methods. (1172,7) In the Third Experiential Trinity we have the beginning (but never the completion) of the experiential unification of the constituent manifestations of the Infinite.

Third Level of the threefold Trinity. We know that trinity functions always encompass deity realities and that deity realities always tend to personalize. Because of this, the end results of trinity unification give rise to new personalizations of deity. (16,2) We offer the opinion that the Third Experiential Trinity is no exception to this general rule and that its efforts to unify also constitute a trinity attempt to personalize deity. But, in the case of the Final Trinity it is not new deity - it is original deity. These efforts point toward the experiential attempt to penetrate the Infinite. (1173,1)