867 lines
51 KiB
Plaintext
867 lines
51 KiB
Plaintext
Urantia Book Paper 118 Supreme And Ultimate--time And Space
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SPIRITWEB ORG, PROMOTING SPIRITUAL CONSCIOUSNESS ON THE INTERNET.
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Subjects Archive The Urantia Book Urantia Book PART III: The History of Urantia
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: The Origin Of Urantia Life Establishment On Urantia The Marine-life Era On
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Urantia Urantia During The Early Land-life Era The Mammalian Era On Urantia The
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Dawn Races Of Early Man The First Human Family The Evolutionary Races Of Color
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The Overcontrol Of Evolution The Planetary Prince Of Urantia The Planetary
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Rebellion The Dawn Of Civilization Primitive Human Institutions The Evolution
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Of Human Government Development Of The State Government On A Neighboring Planet
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The Garden Of Eden Adam And Eve The Default Of Adam And Eve The Second Garden
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The Midway Creatures The Violet Race After The Days Of Adam Andite Expansion In
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The Orient Andite Expansion In The Occident Development Of Modern Civilization
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The Evolution Of Marriage The Marriage Institution Marriage And Family Life The
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Origins Of Worship Early Evolution Of Religion The Ghost Cults Fetishes,
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Charms, And Magic Sin, Sacrifice, And Atonement Shamanism--medicine Men And
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Priests The Evolution Of Prayer The Later Evolution Of Religion Machiventa
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Melchizedek The Melchizedek Teachings In The Orient The Melchizedek Teachings
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In The Levant Yahweh--god Of The Hebrews Evolution Of The God Concept Among The
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Hebrews The Melchizedek Teachings In The Occident The Social Problems Of
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Religion Religion In Human Experience The Real Nature Of Religion The
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Foundations Of Religious Faith The Reality Of Religious Experience Growth Of
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The Trinity Concept Deity And Reality Universe Levels Of Reality Origin And
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Nature Of Thought Adjusters Mission And Ministry Of Thought Adjusters Relation
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Of Adjusters To Universe Creatures Relation Of Adjusters To Individual Mortals
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... Supreme And Ultimate--time And Space
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Paper 118 Supreme And Ultimate--time And Space
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Introduction
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CONCERNING the several natures of Deity, it may be said:
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1. The Father is self-existent self.
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2. The Son is coexistent self.
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3. The Spirit is conjoint-existent self.
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4. The Supreme is evolutionary-experiential self.
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5. The Sevenfold is self-distributive divinity.
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6. The Ultimate is transcendental-experiential self.
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7. The Absolute is existential-experiential self.
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While God the Sevenfold is indispensable to the evolutionary attainment of the
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Supreme, the Supreme is also indispensable to the eventual emergence of the
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Ultimate. And the dual presence of the Supreme and the Ultimate constitutes the
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basic association of subabsolute and derived Deity, for they are
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interdependently complemental in the attainment of destiny. Together they
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constitute the experiential bridge linking the beginnings and the completions
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of all creative growth in the master universe.
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Creative growth is unending but ever satisfying, endless in extent but always
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punctuated by those personality-satisfying moments of transient goal attainment
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which serve so effectively as the mobilization preludes to new adventures in
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cosmic growth, universe exploration, and Deity attainment.
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While the domain of mathematics is beset with qualitative limitations, it does
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provide the finite mind with a conceptual basis of contemplating infinity.
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There is no quantitative limitation to numbers, even in the comprehension of
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the finite mind. No matter how large the number conceived, you can always
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envisage one more being added. And also, you can comprehend that that is short
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of infinity, for no matter how many times you repeat this addition to number,
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still always one more can be added.
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At the same time, the infinite series can be totaled at any given point, and
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this total (more properly, a subtotal) provides the fullness of the sweetness
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of goal attainment for a given person at a given time and status. But sooner or
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later, this same person begins to hunger and yearn for new and greater goals,
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and such adventures in growth will be forever forthcoming in the fullness of
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time and the cycles of eternity.
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Each successive universe age is the antechamber of the following era of cosmic
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growth, and each universe epoch provides immediate destiny for all preceding
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stages. Havona, in and of itself, is a perfect, but perfection-limited,
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creation; Havona perfection, expanding out into the evolutionary
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superuniverses, finds not only cosmic destiny but also liberation from the
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limitations of pre-evolutionary existence.
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top of page - 1295
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1. TIME AND ETERNITY
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It is helpful to man's cosmic orientation to attain all possible comprehension
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of Deity's relation to the cosmos. While absolute Deity is eternal in nature,
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the Gods are related to time as an experience in eternity. In the evolutionary
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universes eternity is temporal everlastingness--the everlasting now.
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The personality of the mortal creature may eternalize by self-identification
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with the indwelling spirit through the technique of choosing to do the will of
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the Father. Such a consecration of will is tantamount to the realization of
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eternity-reality of purpose. This means that the purpose of the creature has
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become fixed with regard to the succession of moments; stated otherwise, that
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the succession of moments will witness no change in creature purpose. A million
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or a billion moments makes no difference. Number has ceased to have meaning
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with regard to the creature's purpose. Thus does creature choice plus God's
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choice eventuate in the eternal realities of the never-ending union of the
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spirit of God and the nature of man in the everlasting service of the children
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of God and of their Paradise Father.
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There is a direct relationship between maturity and the unit of time
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consciousness in any given intellect. The time unit may be a day, a year, or a
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longer period, but inevitably it is the criterion by which the conscious self
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evaluates the circumstances of life, and by which the conceiving intellect
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measures and evaluates the facts of temporal existence.
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Experience, wisdom, and judgment are the concomitants of the lengthening of the
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time unit in mortal experience. As the human mind reckons backward into the
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past, it is evaluating past experience for the purpose of bringing it to bear
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on a present situation. As mind reaches out into the future, it is attempting
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to evaluate the future significance of possible action. And having thus
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reckoned with both experience and wisdom, the human will exercises
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judgment-decision in the present, and the plan of action thus born of the past
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and the future becomes existent.
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In the maturity of the developing self, the past and future are brought
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together to illuminate the true meaning of the present. As the self matures, it
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reaches further and further back into the past for experience, while its wisdom
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forecasts seek to penetrate deeper and deeper into the unknown future. And as
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the conceiving self extends this reach ever further into both past and future,
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so does judgment become less and less dependent on the momentary present. In
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this way does decision-action begin to escape from the fetters of the moving
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present, while it begins to take on the aspects of past-future significance.
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Patience is exercised by those mortals whose time units are short; true
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maturity transcends patience by a forbearance born of real understanding.
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To become mature is to live more intensely in the present, at the same time
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escaping from the limitations of the present. The plans of maturity, founded on
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past experience, are coming into being in the present in such manner as to
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enhance the values of the future.
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The time unit of immaturity concentrates meaning-value into the present moment
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in such a way as to divorce the present of its true relationship to the
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top of page - 1296
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not-present--the past-future. The time unit of maturity is proportioned so to
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reveal the co-ordinate relationship of past-present-future that the self begins
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to gain insight into the wholeness of events, begins to view the landscape of
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time from the panoramic perspective of broadened horizons, begins perhaps to
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suspect the nonbeginning, nonending eternal continuum, the fragments of which
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are called time.
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On the levels of the infinite and the absolute the moment of the present
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contains all of the past as well as all of the future. I AM signifies also I
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WAS and I WILL BE. And this represents our best concept of eternity and the
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eternal.
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On the absolute and eternal level, potential reality is just as meaningful as
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actual reality. Only on the finite level and to time-bound creatures does there
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appear to be such a vast difference. To God, as absolute, an ascending mortal
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who has made the eternal decision is already a Paradise finaliter. But the
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Universal Father, through the indwelling Thought Adjuster, is not thus limited
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in awareness but can also know of, and participate in, every temporal struggle
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with the problems of the creature ascent from animallike to Godlike levels of
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existence.
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2. OMNIPRESENCE AND UBIQUITY
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The ubiquity of Deity must not be confused with the ultimacy of the divine
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omnipresence. It is volitional with the Universal Father that the Supreme, the
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Ultimate, and the Absolute should compensate, co-ordinate, and unify his
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time-space ubiquity and his time-space-transcended omnipresence with his
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timeless and spaceless universal and absolute presence. And you should remember
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that, while Deity ubiquity may be so often space associated, it is not
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necessarily time conditioned.
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As mortal and morontia ascenders you progressively discern God through the
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ministry of God the Sevenfold. Through Havona you discover God the Supreme. On
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Paradise you find him as a person, and then as finaliters you will presently
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attempt to know him as Ultimate. Being finaliters, there would seem to be but
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one course to pursue after having attained the Ultimate, and that would be to
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begin the quest of the Absolute. No finaliter will be disturbed by the
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uncertainties of the attainment of the Deity Absolute since at the end of the
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supreme and ultimate ascensions he encountered God the Father. Such finaliters
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will no doubt believe that, even if they should be successful in finding God
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the Absolute, they would only be discovering the same God, the Paradise Father
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manifesting himself on more nearly infinite and universal levels. Undoubtedly
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the attainment of God in absolute would reveal the Primal Ancestor of universes
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as well as the Final Father of personalities.
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God the Supreme may not be a demonstration of the time-space omnipresence of
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Deity, but he is literally a manifestation of divine ubiquity. Between the
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spiritual presence of the Creator and the material manifestations of creation
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there exists a vast domain of the ubiquitous becoming--the universe emergence
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of evolutionary Deity.
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If God the Supreme ever assumes direct control of the universes of time and
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space, we are confident such a Deity administration will function under the
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overcontrol of the Ultimate. In such an event God the Ultimate would begin to
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become manifest to the universes of time as the transcendental Al-
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top of page - 1297
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mighty (the Omnipotent) exercising the overcontrol of supertime and transcended
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space concerning the administrative functions of the Almighty Supreme.
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The mortal mind may ask, even as we do: If the evolution of God the Supreme to
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administrative authority in the grand universe is attended by augmented
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manifestations of God the Ultimate, will a corresponding emergence of God the
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Ultimate in the postulated universes of outer space be attended by similar and
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enhanced revelations of God the Absolute? But we really do not know.
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3. TIME-SPACE RELATIONSHIPS
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Only by ubiquity could Deity unify time-space manifestations to the finite
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conception, for time is a succession of instants while space is a system of
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associated points. You do, after all, perceive time by analysis and space by
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synthesis. You co-ordinate and associate these two dissimilar conceptions by
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the integrating insight of personality. Of all the animal world only man
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possesses this time-space perceptibility. To an animal, motion has a meaning,
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but motion exhibits value only to a creature of personality status.
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Things are time conditioned, but truth is timeless. The more truth you know,
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the more truth you are, the more of the past you can understand and of the
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future you can comprehend.
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Truth is inconcussible--forever exempt from all transient vicissitudes, albeit
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never dead and formal, always vibrant and adaptable--radiantly alive. But when
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truth becomes linked with fact, then both time and space condition its meanings
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and correlate its values. Such realities of truth wedded to fact become
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concepts and are accordingly relegated to the domain of relative cosmic
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realities.
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The linking of the absolute and eternal truth of the Creator with the factual
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experience of the finite and temporal creature eventuates a new and emerging
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value of the Supreme. The concept of the Supreme is essential to the
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co-ordination of the divine and unchanging overworld with the finite and
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ever-changing underworld.
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Space comes the nearest of all nonabsolute things to being absolute. Space is
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apparently absolutely ultimate. The real difficulty we have in understanding
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space on the material level is due to the fact that, while material bodies
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exist in space, space also exists in these same material bodies. While there is
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much about space that is absolute, that does not mean that space is absolute.
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It may help to an understanding of space relationships if you would conjecture
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that, relatively speaking, space is after all a property of all material
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bodies. Hence, when a body moves through space, it also takes all its
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properties with it, even the space which is in and of such a moving body.
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All patterns of reality occupy space on the material levels, but spirit
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patterns only exist in relation to space; they do not occupy or displace space,
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neither do they contain it. But to us the master riddle of space pertains to
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the pattern of an idea. When we enter the mind domain, we encounter many a
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puzzle. Does the pattern--the reality--of an idea occupy space? We really do
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not know, albeit we are sure that an idea pattern does not contain space. But
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it would hardly be safe to postulate that the immaterial is always nonspatial.
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top of page - 1298
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4. PRIMARY AND SECONDARY CAUSATION
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Many of the theologic difficulties and the metaphysical dilemmas of mortal man
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are due to man's mislocation of Deity personality and consequent assignment of
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infinite and absolute attributes to subordinate Divinity and to evolutionary
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Deity. You must not forget that, while there is indeed a true First Cause,
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there are also a host of co-ordinate and subordinate causes, both associate and
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secondary causes.
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The vital distinction between first causes and second causes is that first
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causes produce original effects which are free from inheritance of any factor
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derived from any antecedent causation. Secondary causes yield effects which
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invariably exhibit inheritance from other and preceding causation.
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The purely static potentials inherent in the Unqualified Absolute are reactive
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to those causations of the Deity Absolute which are produced by the actions of
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the Paradise Trinity. In the presence of the Universal Absolute these
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causative-impregnated static potentials forthwith become active and responsive
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to the influence of certain transcendental agencies whose actions result in the
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transmutation of these activated potentials to the status of true universe
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possibilities for development, actualized capacities for growth. It is upon
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such matured potentials that the creators and controllers of the grand universe
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enact the never-ending drama of cosmic evolution.
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Causation, disregarding existentials, is threefold in its basic constitution.
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As it operates in this universe age and concerning the finite level of the
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seven superuniverses, it may be conceived as follows:
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1. Activation of static potentials. The establishment of destiny in the
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Universal Absolute by the actions of the Deity Absolute, operating in and upon
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the Unqualified Absolute and in consequence of the volitional mandates of the
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Paradise Trinity.
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2. Eventuation of universe capacities. This involves the transformation of
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undifferentiated potentials into segregated and defined plans. This is the act
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of the Ultimacy of Deity and of the manifold agencies of the transcendental
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level. Such acts are in perfect anticipation of the future needs of the entire
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master universe. It is in connection with the segregation of potentials that
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the Architects of the Master Universe exist as the veritable embodiments of the
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Deity concept of the universes. Their plans appear to be ultimately space
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limited in extent by the concept periphery of the master universe, but as plans
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they are not otherwise conditioned by time or space.
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3. Creation and evolution of universe actuals. It is upon a cosmos impregnated
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by the capacity-producing presence of the Ultimacy of Deity that the Supreme
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Creators operate to effect the time transmutations of matured potentials into
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experiential actuals. Within the master universe all actualization of potential
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reality is limited by ultimate capacity for development and is time-space
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conditioned in the final stages of emergence. The Creator Sons going out from
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Paradise are, in actuality, transformative creators in the cosmic sense. But
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this in no manner invalidates man's concept of them as creators; from the
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finite viewpoint they certainly can and do create.
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top of page - 1299
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5. OMNIPOTENCE AND COMPOSSIBILITY
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The omnipotence of Deity does not imply the power to do the nondoable. Within
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the time-space frame and from the intellectual reference point of mortal
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comprehension, even the infinite God cannot create square circles or produce
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evil that is inherently good. God cannot do the ungodlike thing. Such a
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contradiction of philosophic terms is the equivalent of nonentity and implies
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that nothing is thus created. A personality trait cannot at the same time be
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Godlike and ungodlike. Compossibility is innate in divine power. And all of
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this is derived from the fact that omnipotence not only creates things with a
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nature but also gives origin to the nature of all things and beings.
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In the beginning the Father does all, but as the panorama of eternity unfolds
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in response to the will and mandates of the Infinite, it becomes increasingly
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apparent that creatures, even men, are to become God's partners in the
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realization of finality of destiny. And this is true even in the life in the
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flesh; when man and God enter into partnership, no limitation can be placed
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upon the future possibilities of such a partnership. When man realizes that the
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Universal Father is his partner in eternal progression, when he fuses with the
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indwelling Father presence, he has, in spirit, broken the fetters of time and
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has already entered upon the progressions of eternity in the quest for the
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Universal Father.
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Mortal consciousness proceeds from the fact, to the meaning, and then to the
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value. Creator consciousness proceeds from the thought-value, through the
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word-meaning, to the fact of action. Always must God act to break the deadlock
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of the unqualified unity inherent in existential infinity. Always must Deity
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provide the pattern universe, the perfect personalities, the original truth,
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beauty, and goodness for which all subdeity creations strive. Always must God
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first find man that man may later find God. Always must there be a Universal
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Father before there can ever be universal sonship and consequent universal
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brotherhood.
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6. OMNIPOTENCE AND OMNIFICENCE
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God is truly omnipotent, but he is not omnificent--he does not personally do
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all that is done. Omnipotence embraces the power-potential of the Almighty
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Supreme and the Supreme Being, but the volitional acts of God the Supreme are
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not the personal doings of God the Infinite.
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To advocate the omnificence of primal Deity would be equal to disenfranchising
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well-nigh a million Creator Sons of Paradise, not to mention the innumerable
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hosts of various other orders of concurring creative assistants. There is but
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one uncaused Cause in the whole universe. All other causes are derivatives of
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this one First Great Source and Center. And none of this philosophy does any
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violence to the freewillness of the myriads of the children of Deity scattered
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through a vast universe.
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Within a local frame, volition may appear to function as an uncaused cause, but
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it unfailingly exhibits inheritance factors which establish relationship with
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the unique, original, and absolute First Causes.
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All volition is relative. In the originating sense, only the Father-I AM
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possesses finality of volition; in the absolute sense, only the Father, the
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Son, and the Spirit exhibit the prerogatives of volition unconditioned by time
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and un-
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top of page - 1300
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limited by space. Mortal man is endowed with free will, the power of choice,
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and though such choosing is not absolute, nevertheless, it is relatively final
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on the finite level and concerning the destiny of the choosing personality.
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Volition on any level short of the absolute encounters limitations which are
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constitutive in the very personality exercising the power of choice. Man cannot
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choose beyond the range of that which is choosable. He cannot, for instance,
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choose to be other than a human being except that he can elect to become more
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than a man; he can choose to embark upon the voyage of universe ascension, but
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this is because the human choice and the divine will happen to be coincident
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upon this point. And what a son desires and the Father wills will certainly
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come to pass.
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In the mortal life, paths of differential conduct are continually opening and
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closing, and during the times when choice is possible the human personality is
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constantly deciding between these many courses of action. Temporal volition is
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linked to time, and it must await the passing of time to find opportunity for
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expression. Spiritual volition has begun to taste liberation from the fetters
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of time, having achieved partial escape from time sequence, and that is because
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spiritual volition is self-identifying with the will of God.
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Volition, the act of choosing, must function within the universe frame which
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has actualized in response to higher and prior choosing. The entire range of
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human will is strictly finite-limited except in one particular: When man
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chooses to find God and to be like him, such a choice is superfinite; only
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eternity can disclose whether this choice is also superabsonite.
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To recognize Deity omnipotence is to enjoy security in your experience of
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cosmic citizenship, to possess assurance of safety in the long journey to
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Paradise. But to accept the fallacy of omnificence is to embrace the colossal
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error of Pantheism.
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7. OMNISCIENCE AND PREDESTINATION
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The function of Creator will and creature will, in the grand universe, operates
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within the limits, and in accordance with the possibilities, established by the
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Master Architects. This foreordination of these maximum limits does not,
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however, in the least abridge the sovereignty of creature will within these
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boundaries. Neither does ultimate foreknowledge--full allowance for all finite
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choice--constitute an abrogation of finite volition. A mature and farseeing
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human being might be able to forecast the decision of some younger associate
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most accurately, but this foreknowledge takes nothing away from the freedom and
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genuineness of the decision itself. The Gods have wisely limited the range of
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the action of immature will, but it is true will, nonetheless, within these
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defined limits.
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Even the supreme correlation of all past, present, and future choice does not
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invalidate the authenticity of such choosings. It rather indicates the
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foreordained trend of the cosmos and suggests foreknowledge of those volitional
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beings who may, or may not, elect to become contributory parts of the
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||
experiential actualization of all reality.
|
||
|
||
Error in finite choosing is time bound and time limited. It can exist only in
|
||
time and within the evolving presence of the Supreme Being. Such mistaken
|
||
choosing is time possible and indicates (besides the incompleteness of the
|
||
Supreme) that certain range of choice with which immature creatures must be en-
|
||
|
||
top of page - 1301
|
||
|
||
dowed in order to enjoy universe progression by making freewill contact with
|
||
reality.
|
||
|
||
Sin in time-conditioned space clearly proves the temporal liberty--even
|
||
license--of the finite will. Sin depicts immaturity dazzled by the freedom of
|
||
the relatively sovereign will of personality while failing to perceive the
|
||
supreme obligations and duties of cosmic citizenship.
|
||
|
||
Iniquity in the finite domains reveals the transient reality of all
|
||
God-unidentified selfhood. Only as a creature becomes God-identified, does he
|
||
become truly real in the universes. Finite personality is not self-created, but
|
||
in the superuniverse arena of choice it does self-determine destiny.
|
||
|
||
The bestowal of life renders material-energy systems capable of
|
||
self-perpetuation, self-propagation, and self-adaptation. The bestowal of
|
||
personality imparts to living organisms the further prerogatives of
|
||
self-determination, self-evolution, and self-identification with a fusion
|
||
spirit of Deity.
|
||
|
||
Subpersonal living things indicate mind activating energy-matter, first as
|
||
physical controllers, and then as adjutant mind-spirits. Personality endowment
|
||
comes from the Father and imparts unique prerogatives of choice to the living
|
||
system. But if personality has the prerogative of exercising volitional choice
|
||
of reality identification, and if this is a true and free choice, then must
|
||
evolving personality also have the possible choice of becoming self-confusing,
|
||
self-disrupting, and self-destroying. The possibility of cosmic
|
||
self-destruction cannot be avoided if the evolving personality is to be truly
|
||
free in the exercise of finite will.
|
||
|
||
Therefore is there increased safety in narrowing the limits of personality
|
||
choice throughout the lower levels of existence. Choice becomes increasingly
|
||
liberated as the universes are ascended; choice eventually approximates divine
|
||
freedom when the ascending personality achieves divinity of status, supremacy
|
||
of consecration to the purposes of the universe, completion of cosmic-wisdom
|
||
attainment, and finality of creature identification with the will and the way
|
||
of God.
|
||
|
||
8. CONTROL AND OVERCONTROL
|
||
|
||
In the time-space creations, free will is hedged about with restraints, with
|
||
limitations. Material-life evolution is first mechanical, then mind activated,
|
||
and (after the bestowal of personality) it may become spirit directed. Organic
|
||
evolution on the inhabited worlds is physically limited by the potentials of
|
||
the original physical-life implantations of the Life Carriers.
|
||
|
||
Mortal man is a machine, a living mechanism; his roots are truly in the
|
||
physical world of energy. Many human reactions are mechanical in nature; much
|
||
of life is machinelike. But man, a mechanism, is much more than a machine; he
|
||
is mind endowed and spirit indwelt; and though he can never throughout his
|
||
material life escape the chemical and electrical mechanics of his existence, he
|
||
can increasingly learn how to subordinate this physical-life machine to the
|
||
directive wisdom of experience by the process of consecrating the human mind to
|
||
the execution of the spiritual urges of the indwelling Thought Adjuster.
|
||
|
||
The spirit liberates, and the mechanism limits, the function of will. Imperfect
|
||
choice, uncontrolled by mechanism, unidentified with spirit, is dangerous and
|
||
unstable. Mechanical dominance insures stability at the expense of progress;
|
||
spirit alliance liberates choice from the physical level and at the same time
|
||
|
||
top of page - 1302
|
||
|
||
assures the divine stability produced by augmented universe insight and
|
||
increased cosmic comprehension.
|
||
|
||
The great danger that besets the creature is that, in achieving liberation from
|
||
the fetters of the life mechanism, he will fail to compensate this loss of
|
||
stability by effecting a harmonious working liaison with spirit. Creature
|
||
choice, when relatively liberated from mechanical stability, may attempt
|
||
further self-liberation independent of greater spirit identification.
|
||
|
||
The whole principle of biologic evolution makes it impossible for primitive man
|
||
to appear on the inhabited worlds with any large endowment of self-restraint.
|
||
Therefore does the same creative design which purposed evolution likewise
|
||
provide those external restraints of time and space, hunger and fear, which
|
||
effectively circumscribe the subspiritual choice range of such uncultured
|
||
creatures. As man's mind successfully overstrides increasingly difficult
|
||
barriers, this same creative design has also provided for the slow accumulation
|
||
of the racial heritage of painfully garnered experiential wisdom--in other
|
||
words, for the maintenance of a balance between the diminishing external
|
||
restraints and the augmenting internal restraints.
|
||
|
||
The slowness of evolution, of human cultural progress, testifies to the
|
||
effectiveness of that brake--material inertia--which so efficiently operates to
|
||
retard dangerous velocities of progress. Thus does time itself cushion and
|
||
distribute the otherwise lethal results of premature escape from the
|
||
next-encompassing barriers to human action. For when culture advances overfast,
|
||
when material achievement outruns the evolution of worship-wisdom, then does
|
||
civilization contain within itself the seeds of retrogression; and unless
|
||
buttressed by the swift augmentation of experiential wisdom, such human
|
||
societies will recede from high but premature levels of attainment, and the
|
||
"dark ages" of the interregnum of wisdom will bear witness to the inexorable
|
||
restoration of the imbalance between self-liberty and self-control.
|
||
|
||
The iniquity of Caligastia was the by-passing of the time governor of
|
||
progressive human liberation--the gratuitous destruction of restraining
|
||
barriers, barriers which the mortal minds of those times had not experientially
|
||
overridden.
|
||
|
||
That mind which can effect a partial abridgment of time and space, by this very
|
||
act proves itself possessed of the seeds of wisdom which can effectively serve
|
||
in lieu of the transcended barrier of restraint.
|
||
|
||
Lucifer similarly sought to disrupt the time governor operating in restraint of
|
||
the premature attainment of certain liberties in the local system. A local
|
||
system settled in light and life has experientially achieved those viewpoints
|
||
and insights which make feasible the operation of many techniques that would be
|
||
disruptive and destructive in the presettled eras of that very realm.
|
||
|
||
As man shakes off the shackles of fear, as he bridges continents and oceans
|
||
with his machines, generations and centuries with his records, he must
|
||
substitute for each transcended restraint a new and voluntarily assumed
|
||
restraint in accordance with the moral dictates of expanding human wisdom.
|
||
These self-imposed restraints are at once the most powerful and the most
|
||
tenuous of all the factors of human civilization--concepts of justice and
|
||
ideals of brotherhood. Man even qualifies himself for the restraining garments
|
||
of mercy when he dares to love his fellow men, while he achieves the beginnings
|
||
of spiritual brotherhood when he elects to mete out to them that treatment
|
||
which he himself would be accorded, even that treatment which he conceives that
|
||
God would accord them.
|
||
|
||
top of page - 1303
|
||
|
||
An automatic universe reaction is stable and, in some form, continuing in the
|
||
cosmos. A personality who knows God and desires to do his will, who has spirit
|
||
insight, is divinely stable and eternally existent. Man's great universe
|
||
adventure consists in the transit of his mortal mind from the stability of
|
||
mechanical statics to the divinity of spiritual dynamics, and he achieves this
|
||
transformation by the force and constancy of his own personality decisions, in
|
||
each of life's situations declaring, "It is my will that your will be done."
|
||
|
||
9. UNIVERSE MECHANISMS
|
||
|
||
Time and space are a conjoined mechanism of the master universe. They are the
|
||
devices whereby finite creatures are enabled to coexist in the cosmos with the
|
||
Infinite. Finite creatures are effectively insulated from the absolute levels
|
||
by time and space. But these insulating media, without which no mortal could
|
||
exist, operate directly to limit the range of finite action. Without them no
|
||
creature could act, but by them the acts of every creature are definitely
|
||
limited.
|
||
|
||
Mechanisms produced by higher minds function to liberate their creative sources
|
||
but to some degree unvaryingly limit the action of all subordinate
|
||
intelligences. To the creatures of the universes this limitation becomes
|
||
apparent as the mechanism of the universes. Man does not have unfettered free
|
||
will; there are limits to his range of choice, but within the radius of this
|
||
choice his will is relatively sovereign.
|
||
|
||
The life mechanism of the mortal personality, the human body, is the product of
|
||
supermortal creative design; therefore it can never be perfectly controlled by
|
||
man himself. Only when ascending man, in liaison with the fused Adjuster,
|
||
self-creates the mechanism for personality expression, will he achieve
|
||
perfected control thereof.
|
||
|
||
The grand universe is mechanism as well as organism, mechanical and living--a
|
||
living mechanism activated by a Supreme Mind, co-ordinating with a Supreme
|
||
Spirit, and finding expression on maximum levels of power and personality
|
||
unification as the Supreme Being. But to deny the mechanism of the finite
|
||
creation is to deny fact and to disregard reality.
|
||
|
||
Mechanisms are the products of mind, creative mind acting on and in cosmic
|
||
potentials. Mechanisms are the fixed crystallizations of Creator thought, and
|
||
they ever function true to the volitional concept that gave them origin. But
|
||
the purposiveness of any mechanism is in its origin, not in its function.
|
||
|
||
These mechanisms should not be thought of as limiting the action of Deity;
|
||
rather is it true that in these very mechanics Deity has achieved one phase of
|
||
eternal expression. The basic universe mechanisms have come into existence in
|
||
response to the absolute will of the First Source and Center, and they will
|
||
therefore eternally function in perfect harmony with the plan of the Infinite;
|
||
they are, indeed, the nonvolitional patterns of that very plan.
|
||
|
||
We understand something of how the mechanism of Paradise is correlated with the
|
||
personality of the Eternal Son; this is the function of the Conjoint Actor. And
|
||
we have theories regarding the operations of the Universal Absolute with
|
||
respect to the theoretical mechanisms of the Unqualified and the potential
|
||
person of the Deity Absolute. But in the evolving Deities of Supreme and
|
||
Ultimate we observe that certain impersonal phases are being actually united
|
||
with their volitional counterparts, and thus there is evolving a new
|
||
relationship between pattern and person.
|
||
|
||
top of page - 1304
|
||
|
||
In the eternity of the past the Father and the Son found union in the unity of
|
||
the expression of the Infinite Spirit. If, in the eternity of the future, the
|
||
Creator Sons and the Creative Spirits of the local universes of time and space
|
||
should attain creative union in the realms of outer space, what would their
|
||
unity create as the combined expression of their divine natures? It may well be
|
||
that we are to witness a hitherto unrevealed manifestation of Ultimate Deity, a
|
||
new type of superadministrator. Such beings would embrace unique prerogatives
|
||
of personality, being the union of personal Creator, impersonal Creative
|
||
Spirit, mortal-creature experience, and progressive personalization of the
|
||
Divine Minister. Such beings could be ultimate in that they would embrace
|
||
personal and impersonal reality, while they would combine the experiences of
|
||
Creator and creature. Whatever the attributes of such third persons of these
|
||
postulated functioning trinities of the creations of outer space, they will
|
||
sustain something of the same relation to their Creator Fathers and their
|
||
Creative Mothers that the Infinite Spirit does to the Universal Father and the
|
||
Eternal Son.
|
||
|
||
God the Supreme is the personalization of all universe experience, the
|
||
focalization of all finite evolution, the maximation of all creature reality,
|
||
the consummation of cosmic wisdom, the embodiment of the harmonious beauties of
|
||
the galaxies of time, the truth of cosmic mind meanings, and the goodness of
|
||
supreme spirit values. And God the Supreme will, in the eternal future,
|
||
synthesize these manifold finite diversities into one experientially meaningful
|
||
whole, even as they are now existentially united on absolute levels in the
|
||
Paradise Trinity.
|
||
|
||
10. FUNCTIONS OF PROVIDENCE
|
||
|
||
Providence does not mean that God has decided all things for us and in advance.
|
||
God loves us too much to do that, for that would be nothing short of cosmic
|
||
tyranny. Man does have relative powers of choice. Neither is the divine love
|
||
that shortsighted affection which would pamper and spoil the children of men.
|
||
|
||
The Father, Son, and Spirit--as the Trinity--are not the Almighty Supreme, but
|
||
the supremacy of the Almighty can never be manifest without them. The growth of
|
||
the Almighty is centered on the Absolutes of actuality and predicated on the
|
||
Absolutes of potentiality. But the functions of the Almighty Supreme are
|
||
related to the functions of the Paradise Trinity.
|
||
|
||
It would appear that, in the Supreme Being, all phases of universe activity are
|
||
being partially reunited by the personality of this experiential Deity. When,
|
||
therefore, we desire to view the Trinity as one God, and if we limit this
|
||
concept to the present known and organized grand universe, we discover that the
|
||
evolving Supreme Being is the partial portraiture of the Paradise Trinity. And
|
||
we further find that this Supreme Deity is evolving as the personality
|
||
synthesis of finite matter, mind, and spirit in the grand universe.
|
||
|
||
The Gods have attributes but the Trinity has functions, and like the Trinity,
|
||
providence is a function, the composite of the other-than-personal overcontrol
|
||
of the universe of universes, extending from the evolutionary levels of the
|
||
Sevenfold synthesizing in the power of the Almighty on up through the
|
||
transcendental realms of the Ultimacy of Deity.
|
||
|
||
God loves each creature as a child, and that love overshadows each creature
|
||
throughout all time and eternity. Providence functions with regard to the total
|
||
|
||
top of page - 1305
|
||
|
||
and deals with the function of any creature as such function is related to the
|
||
total. Providential intervention with regard to any being is indicative of the
|
||
importance of the function of that being as concerns the evolutionary growth of
|
||
some total; such total may be the total race, the total nation, the total
|
||
planet, or even a higher total. It is the importance of the function of the
|
||
creature that occasions providential intervention, not the importance of the
|
||
creature as a person.
|
||
|
||
Nevertheless, the Father as a person may at any time interpose a fatherly hand
|
||
in the stream of cosmic events all in accordance with the will of God and in
|
||
consonance with the wisdom of God and as motivated by the love of God.
|
||
|
||
But what man calls providence is all too often the product of his own
|
||
imagination, the fortuitous juxtaposition of the circumstances of chance. There
|
||
is, however, a real and emerging providence in the finite realm of universe
|
||
existence, a true and actualizing correlation of the energies of space, the
|
||
motions of time, the thoughts of intellect, the ideals of character, the
|
||
desires of spiritual natures, and the purposive volitional acts of evolving
|
||
personalities. The circumstances of the material realms find final finite
|
||
integration in the interlocking presences of the Supreme and the Ultimate.
|
||
|
||
As the mechanisms of the grand universe are perfected to a point of final
|
||
precision through the overcontrol of mind, and as creature mind ascends to the
|
||
perfection of divinity attainment through perfected integration with spirit,
|
||
and as the Supreme consequently emerges as an actual unifier of all these
|
||
universe phenomena, so does providence become increasingly discernible.
|
||
|
||
Some of the amazingly fortuitous conditions occasionally prevailing on the
|
||
evolutionary worlds may be due to the gradually emerging presence of the
|
||
Supreme, the foretasting of his future universe activities. Most of what a
|
||
mortal would call providential is not; his judgment of such matters is very
|
||
handicapped by lack of farsighted vision into the true meanings of the
|
||
circumstances of life. Much of what a mortal would call good luck might really
|
||
be bad luck; the smile of fortune that bestows unearned leisure and undeserved
|
||
wealth may be the greatest of human afflictions; the apparent cruelty of a
|
||
perverse fate that heaps tribulation upon some suffering mortal may in reality
|
||
be the tempering fire that is transmuting the soft iron of immature personality
|
||
into the tempered steel of real character.
|
||
|
||
There is a providence in the evolving universes, and it can be discovered by
|
||
creatures to just the extent that they have attained capacity to perceive the
|
||
purpose of the evolving universes. Complete capacity to discern universe
|
||
purposes equals the evolutionary completion of the creature and may otherwise
|
||
be expressed as the attainment of the Supreme within the limits of the present
|
||
state of the incomplete universes.
|
||
|
||
The love of the Father operates directly in the heart of the individual,
|
||
independent of the actions or reactions of all other individuals; the
|
||
relationship is personal--man and God. The impersonal presence of Deity
|
||
(Almighty Supreme and Paradise Trinity) manifests regard for the whole, not for
|
||
the part. The providence of the overcontrol of Supremacy becomes increasingly
|
||
apparent as the successive parts of the universe progress in the attainment of
|
||
finite destinies. As the systems, constellations, universes, and superuniverses
|
||
become settled in light and life, the Supreme increasingly emerges as the
|
||
meaningful correlator of all that is transpiring, while the Ultimate gradually
|
||
emerges as the transcendental unifier of all things.
|
||
|
||
top of page - 1306
|
||
|
||
In the beginnings on an evolutionary world the natural occurrences of the
|
||
material order and the personal desires of human beings often appear to be
|
||
antagonistic. Much that takes place on an evolving world is rather hard for
|
||
mortal man to understand--natural law is so often apparently cruel, heartless,
|
||
and indifferent to all that is true, beautiful, and good in human
|
||
comprehension. But as humanity progresses in planetary development, we observe
|
||
that this viewpoint is modified by the following factors:
|
||
|
||
1. Man's augmenting vision--his increased understanding of the world in which
|
||
he lives; his enlarging capacity for the comprehension of the material facts of
|
||
time, the meaningful ideas of thought, and the valuable ideals of spiritual
|
||
insight. As long as men measure only by the yardstick of the things of a
|
||
physical nature, they can never hope to find unity in time and space.
|
||
|
||
2. Man's increasing control--the gradual accumulation of the knowledge of the
|
||
laws of the material world, the purposes of spiritual existence, and the
|
||
possibilities of the philosophic co-ordination of these two realities. Man, the
|
||
savage, was helpless before the onslaughts of natural forces, was slavish
|
||
before the cruel mastery of his own inner fears. Semicivilized man is beginning
|
||
to unlock the storehouse of the secrets of the natural realms, and his science
|
||
is slowly but effectively destroying his superstitions while at the same time
|
||
providing a new and enlarged factual basis for the comprehension of the
|
||
meanings of philosophy and the values of true spiritual experience. Man, the
|
||
civilized, will someday achieve relative mastery of the physical forces of his
|
||
planet; the love of God in his heart will be effectively outpoured as love for
|
||
his fellow men, while the values of human existence will be nearing the limits
|
||
of mortal capacity.
|
||
|
||
3. Man's universe integration--the increase of human insight plus the increase
|
||
of human experiential achievement brings him into closer harmony with the
|
||
unifying presences of Supremacy--Paradise Trinity and Supreme Being. And this
|
||
is what establishes the sovereignty of the Supreme on the worlds long settled
|
||
in light and life. Such advanced planets are indeed poems of harmony, pictures
|
||
of the beauty of achieved goodness attained through the pursuit of cosmic
|
||
truth. And if such things can happen to a planet, then even greater things can
|
||
happen to a system and the larger units of the grand universe as they too
|
||
achieve a settledness indicating the exhaustion of the potentials for finite
|
||
growth.
|
||
|
||
On a planet of this advanced order, providence has become an actuality, the
|
||
circumstances of life are correlated, but this is not only because man has come
|
||
to dominate the material problems of his world; it is also because he has begun
|
||
to live according to the trend of the universes; he is following the pathway of
|
||
Supremacy to the attainment of the Universal Father.
|
||
|
||
The kingdom of God is in the hearts of men, and when this kingdom becomes
|
||
actual in the heart of every individual on a world, then God's rule has become
|
||
actual on that planet; and this is the attained sovereignty of the Supreme
|
||
Being.
|
||
|
||
To realize providence in time, man must accomplish the task of achieving
|
||
perfection. But man can even now foretaste this providence in its eternity
|
||
meanings as he ponders the universe fact that all things, be they good or evil,
|
||
work together for the advancement of God-knowing mortals in their quest for the
|
||
Father of all.
|
||
|
||
Providence becomes increasingly discernible as men reach upward from the
|
||
material to the spiritual. The attainment of completed spiritual insight
|
||
enables
|
||
|
||
top of page - 1307
|
||
|
||
the ascending personality to detect harmony in what was theretofore chaos. Even
|
||
morontia mota represents a real advance in this direction.
|
||
|
||
Providence is in part the overcontrol of the incomplete Supreme manifested in
|
||
the incomplete universes, and it must therefore ever be:
|
||
|
||
1. Partial--due to the incompleteness of the actualization of the Supreme
|
||
Being, and
|
||
|
||
2. Unpredictable--due to the fluctuations in creature attitude, which ever
|
||
varies from level to level, thus causing apparently variable reciprocal
|
||
response in the Supreme.
|
||
|
||
When men pray for providential intervention in the circumstances of life, many
|
||
times the answer to their prayer is their own changed attitudes toward life.
|
||
But providence is not whimsical, neither is it fantastic nor magical. It is the
|
||
slow and sure emergence of the mighty sovereign of the finite universes, whose
|
||
majestic presence the evolving creatures occasionally detect in their universe
|
||
progressions. Providence is the sure and certain march of the galaxies of space
|
||
and the personalities of time toward the goals of eternity, first in the
|
||
Supreme, then in the Ultimate, and perhaps in the Absolute. And in infinity we
|
||
believe there is the same providence, and this is the will, the actions, the
|
||
purpose of the Paradise Trinity thus motivating the cosmic panorama of
|
||
universes upon universes.
|
||
|
||
[Sponsored by a Mighty Messenger temporarily sojourning on Urantia.]
|
||
|
||
top of page - 1308
|
||
|
||
--------------------------------------------------------------------------------
|
||
Subjects Archive The Urantia Book Urantia Book PART III: The History of Urantia
|
||
: The Origin Of Urantia Life Establishment On Urantia The Marine-life Era On
|
||
Urantia Urantia During The Early Land-life Era The Mammalian Era On Urantia The
|
||
Dawn Races Of Early Man The First Human Family The Evolutionary Races Of Color
|
||
The Overcontrol Of Evolution The Planetary Prince Of Urantia The Planetary
|
||
Rebellion The Dawn Of Civilization Primitive Human Institutions The Evolution
|
||
Of Human Government Development Of The State Government On A Neighboring Planet
|
||
The Garden Of Eden Adam And Eve The Default Of Adam And Eve The Second Garden
|
||
The Midway Creatures The Violet Race After The Days Of Adam Andite Expansion In
|
||
The Orient Andite Expansion In The Occident Development Of Modern Civilization
|
||
The Evolution Of Marriage The Marriage Institution Marriage And Family Life The
|
||
Origins Of Worship Early Evolution Of Religion The Ghost Cults Fetishes,
|
||
Charms, And Magic Sin, Sacrifice, And Atonement Shamanism--medicine Men And
|
||
Priests The Evolution Of Prayer The Later Evolution Of Religion Machiventa
|
||
Melchizedek The Melchizedek Teachings In The Orient The Melchizedek Teachings
|
||
In The Levant Yahweh--god Of The Hebrews Evolution Of The God Concept Among The
|
||
Hebrews The Melchizedek Teachings In The Occident The Social Problems Of
|
||
Religion Religion In Human Experience The Real Nature Of Religion The
|
||
Foundations Of Religious Faith The Reality Of Religious Experience Growth Of
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The Trinity Concept Deity And Reality Universe Levels Of Reality Origin And
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Nature Of Thought Adjusters Mission And Ministry Of Thought Adjusters Relation
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Of Adjusters To Universe Creatures Relation Of Adjusters To Individual Mortals
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The Adjuster And The Soul Personality Survival Seraphic Guardians Of Destiny
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Seraphic Planetary Government The Supreme Being The Almighty Supreme God The
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Supreme Supreme And Ultimate--time And Space The Bestowals Of Christ Michael
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<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>Ŀ
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<EFBFBD> // <20> <20> <20> <20> <20>
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<EFBFBD> God The Supreme <20> The Bestowals <20> Urantia Book <20> Search <20> SiteMap! <20>
|
||
<EFBFBD> <20> O... <20> PA... <20> <20> <20>
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<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
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//
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--------------------------------------------------------------------------------
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<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>Ŀ
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<EFBFBD> <20> <20> <20> <20> <20> <20> SPIRITWEB ORG (info@spiritweb.org), <20> <20>
|
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<EFBFBD> <20> <20> <20> <20> <20> <20> http://www.spiritweb.org <20> <20>
|
||
<EFBFBD> <20> <20> <20> <20> <20> <20> Webmaster <webmaster@spiritweb.org> <20> <20>
|
||
<EFBFBD> <20> <20> <20> <20> <20> <20> <20> <20>
|
||
<EFBFBD> <20> <20> <20> <20> <20> <20> ONLINE SINCE 1993. MAINTAINED IN SWITZERLAND. <20> <20>
|
||
<EFBFBD> <20> <20> <20> <20> <20> <20> DISTRIBUTED TO CALIFORNIA, SPAIN, ITALY, SOUTH AFRICA, <20> <20>
|
||
<EFBFBD> <20> <20> <20> <20> <20> <20> AUSTRALIA <20> <20>
|
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<EFBFBD> <20> <20> <20> <20> <20> <20> <20> <20>
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<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>
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