Urantia Book Paper 105 Deity And Reality

Urantia Book Paper 105 Deity And Reality
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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
The Trinity Concept Deity And Reality Universe Levels Of Reality Origin And
Nature Of Thought Adjusters Mission And Ministry Of Thought Adjusters Relation
Of Adjusters To Universe Creatures Relation Of Adjusters To Individual Mortals
...
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Paper 105 Deity And Reality

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Introduction

TO EVEN high orders of universe intelligences infinity is only partially
comprehensible, and the finality of reality is only relatively understandable.
The human mind, as it seeks to penetrate the eternity-mystery of the origin and
destiny of all that is called real, may helpfully approach the problem by
conceiving eternity-infinity as an almost limitless ellipse which is produced
by one absolute cause, and which functions throughout this universal circle of
endless diversification, ever seeking some absolute and infinite potential of
destiny.

When the mortal intellect attempts to grasp the concept of reality totality,
such a finite mind is face to face with infinity-reality; reality totality is
infinity and therefore can never be fully comprehended by any mind that is
subinfinite in concept capacity.

The human mind can hardly form an adequate concept of eternity existences, and
without such comprehension it is impossible to portray even our concepts of
reality totality. Nevertheless, we may attempt such a presentation, although we
are fully aware that our concepts must be subjected to profound distortion in
the process of translation-modification to the comprehension level of mortal
mind.

1. THE PHILOSOPHIC CONCEPT OF THE I AM

Absolute primal causation in infinity the philosophers of the universes
attribute to the Universal Father functioning as the infinite, the eternal, and
the absolute I AM.

There are many elements of danger attendant upon the presentation to the mortal
intellect of this idea of an infinite I AM since this concept is so remote from
human experiential understanding as to involve serious distortion of meanings
and misconception of values. Nevertheless, the philosophic concept of the I AM
does afford finite beings some basis for an attempted approach to the partial
comprehension of absolute origins and infinite destinies. But in all our
attempts to elucidate the genesis and fruition of reality, let it be made clear
that this concept of the I AM is, in all personality meanings and values,
synonymous with the First Person of Deity, the Universal Father of all
personalities. But this postulate of the I AM is not so clearly identifiable in
undeified realms of universal reality.

The I AM is the Infinite; the I AM is also infinity. From the sequential, time
viewpoint, all reality has its origin in the infinite I AM, whose solitary
existence in past infinite eternity must be a finite creature's premier
philosophic

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postulate. The concept of the I AM connotes unqualified infinity, the
undifferentiated reality of all that could ever be in all of an infinite
eternity.

As an existential concept the I AM is neither deified nor undeified, neither
actual nor potential, neither personal nor impersonal, neither static nor
dynamic. No qualification can be applied to the Infinite except to state that
the I AM is. The philosophic postulate of the I AM is one universe concept
which is somewhat more difficult of comprehension than that of the Unqualified
Absolute.

To the finite mind there simply must be a beginning, and though there never was
a real beginning to reality, still there are certain source relationships which
reality manifests to infinity. The prereality, primordial, eternity situation
may be thought of something like this: At some infinitely distant,
hypothetical, past-eternity moment, the I AM may be conceived as both thing and
no thing, as both cause and effect, as both volition and response. At this
hypothetical eternity moment there is no differentiation throughout all
infinity. Infinity is filled by the Infinite; the Infinite encompasses
infinity. This is the hypothetical static moment of eternity; actuals are still
contained within their potentials, and potentials have not yet appeared within
the infinity of the I AM. But even in this conjectured situation we must assume
the existence of the possibility of self-will.

Ever remember that man's comprehension of the Universal Father is a personal
experience. God, as your spiritual Father, is comprehensible to you and to all
other mortals; but your experiential worshipful concept of the Universal Father
must always be less than your philosophic postulate of the infinity of the
First Source and Center, the I AM. When we speak of the Father, we mean God as
he is understandable by his creatures both high and low, but there is much more
of Deity which is not comprehensible to universe creatures. God, your Father
and my Father, is that phase of the Infinite which we perceive in our
personalities as an actual experiential reality, but the I AM ever remains as
our hypothesis of all that we feel is unknowable of the First Source and
Center. And even that hypothesis probably falls far short of the unfathomed
infinity of original reality.

The universe of universes, with its innumerable host of inhabiting
personalities, is a vast and complex organism, but the First Source and Center
is infinitely more complex than the universes and personalities which have
become real in response to his willful mandates. When you stand in awe of the
magnitude of the master universe, pause to consider that even this
inconceivable creation can be no more than a partial revelation of the
Infinite.

Infinity is indeed remote from the experience level of mortal comprehension,
but even in this age on Urantia your concepts of infinity are growing, and they
will continue to grow throughout your endless careers stretching onward into
future eternity. Unqualified infinity is meaningless to the finite creature,
but infinity is capable of self-limitation and is susceptible of reality
expression to all levels of universe existences. And the face which the
Infinite turns toward all universe personalities is the face of a Father, the
Universal Father of love.

2. THE I AM AS TRIUNE AND AS SEVENFOLD

In considering the genesis of reality, ever bear in mind that all absolute
reality is from eternity and is without beginning of existence. By absolute

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reality we refer to the three existential persons of Deity, the Isle of
Paradise, and the three Absolutes. These seven realities are co-ordinately
eternal, notwithstanding that we resort to time-space language in presenting
their sequential origins to human beings.

In following the chronological portrayal of the origins of reality, there must
be a postulated theoretical moment of "first" volitional expression and "first"
repercussional reaction within the I AM. In our attempts to portray the genesis
and generation of reality, this stage may be conceived as the
self-differentiation of The Infinite One from The Infinitude, but the
postulation of this dual relationship must always be expanded to a triune
conception by the recognition of the eternal continuum of The Infinity, the I
AM.

This self-metamorphosis of the I AM culminates in the multiple differentiation
of deified reality and of undeified reality, of potential and actual reality,
and of certain other realities that can hardly be so classified. These
differentiations of the theoretical monistic I AM are eternally integrated by
simultaneous relationships arising within the same I AM--the prepotential,
preactual, prepersonal, monothetic prereality which, though infinite, is
revealed as absolute in the presence of the First Source and Center and as
personality in the limitless love of the Universal Father.

By these internal metamorphoses the I AM is establishing the basis for a
sevenfold self-relationship. The philosophic (time) concept of the solitary I
AM and the transitional (time) concept of the I AM as triune can now be
enlarged to encompass the I AM as sevenfold. This sevenfold--or seven
phase--nature may be best suggested in relation to the Seven Absolutes of
Infinity:

1. The Universal Father. I AM father of the Eternal Son. This is the primal
personality relationship of actualities. The absolute personality of the Son
makes absolute the fact of God's fatherhood and establishes the potential
sonship of all personalities. This relationship establishes the personality of
the Infinite and consummates its spiritual revelation in the personality of the
Original Son. This phase of the I AM is partially experiencible on spiritual
levels even by mortals who, while yet in the flesh, may worship our Father.

2. The Universal Controller. I AM cause of eternal Paradise. This is the primal
impersonal relationship of actualities, the original nonspiritual association.
The Universal Father is God-as-love; the Universal Controller is
God-as-pattern. This relationship establishes the potential of
form--configuration--and determines the master pattern of impersonal and
nonspiritual relationship--the master pattern from which all copies are made.

3. The Universal Creator. I AM one with the Eternal Son. This union of the
Father and the Son (in the presence of Paradise) initiates the creative cycle,
which is consummated in the appearance of conjoint personality and the eternal
universe. From the finite mortal's viewpoint, reality has its true beginnings
with the eternity appearance of the Havona creation. This creative act of Deity
is by and through the God of Action, who is in essence the unity of the
Father-Son manifested on and to all levels of the actual. Therefore is divine
creativity unfailingly characterized by unity, and this unity is the outward
reflection of the absolute oneness of the duality of the Father-Son and of the
Trinity of the Father-Son-Spirit.

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4. The Infinite Upholder. I AM self-associative. This is the primordial
association of the statics and potentials of reality. In this relationship, all
qualifieds and unqualifieds are compensated. This phase of the I AM is best
understood as the Universal Absolute--the unifier of the Deity and the
Unqualified Absolutes.

5. The Infinite Potential. I AM self-qualified. This is the infinity bench mark
bearing eternal witness to the volitional self-limitation of the I AM by virtue
of which there was achieved threefold self-expression and self-revelation. This
phase of the I AM is usually understood as the Deity Absolute.

6. The Infinite Capacity. I AM static-reactive. This is the endless matrix, the
possibility for all future cosmic expansion. This phase of the I AM is perhaps
best conceived as the supergravity presence of the Unqualified Absolute.

7. The Universal One of Infinity. I AM as I AM. This is the stasis or
self-relationship of Infinity, the eternal fact of infinity-reality and the
universal truth of reality-infinity. In so far as this relationship is
discernible as personality, it is revealed to the universes in the divine
Father of all personality--even of absolute personality. In so far as this
relationship is impersonally expressible, it is contacted by the universe as
the absolute coherence of pure energy and of pure spirit in the presence of the
Universal Father. In so far as this relationship is conceivable as an absolute,
it is revealed in the primacy of the First Source and Center; in him we all
live and move and have our being, from the creatures of space to the citizens
of Paradise; and this is just as true of the master universe as of the
infinitesimal ultimaton, just as true of what is to be as of that which is and
of what has been.

3. THE SEVEN ABSOLUTES OF INFINITY

The seven prime relationships within the I AM eternalize as the Seven Absolutes
of Infinity. But though we may portray reality origins and infinity
differentiation by a sequential narrative, in fact all seven Absolutes are
unqualifiedly and co-ordinately eternal. It may be necessary for mortal minds
to conceive of their beginnings, but always should this conception be
overshadowed by the realization that the seven Absolutes had no beginning; they
are eternal and as such have always been. The seven Absolutes are the premise
of reality. They have been described in these papers as follows:

1. The First Source and Center. First Person of Deity and primal nondeity
pattern, God, the Universal Father, creator, controller, and upholder;
universal love, eternal spirit, and infinite energy; potential of all
potentials and source of all actuals; stability of all statics and dynamism of
all change; source of pattern and Father of persons. Collectively, all seven
Absolutes equivalate to infinity, but the Universal Father himself actually is
infinite.

2. The Second Source and Center. Second Person of Deity, the Eternal and
Original Son; the absolute personality realities of the I AM and the basis for
the realization-revelation of "I AM personality." No personality can hope to
attain the Universal Father except through his Eternal Son; neither can

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personality attain to spirit levels of existence apart from the action and aid
of this absolute pattern for all personalities. In the Second Source and Center
spirit is unqualified while personality is absolute.

3. The Paradise Source and Center. Second nondeity pattern, the eternal Isle of
Paradise; the basis for the realization-revelation of "I AM force" and the
foundation for the establishment of gravity control throughout the universes.
Regarding all actualized, nonspiritual, impersonal, and nonvolitional reality,
Paradise is the absolute of patterns. Just as spirit energy is related to the
Universal Father through the absolute personality of the Mother-Son, so is all
cosmic energy grasped in the gravity control of the First Source and Center
through the absolute pattern of the Paradise Isle. Paradise is not in space;
space exists relative to Paradise, and the chronicity of motion is determined
through Paradise relationship. The eternal Isle is absolutely at rest; all
other organized and organizing energy is in eternal motion; in all space, only
the presence of the Unqualified Absolute is quiescent, and the Unqualified is
co-ordinate with Paradise. Paradise exists at the focus of space, the
Unqualified pervades it, and all relative existence has its being within this
domain.

4. The Third Source and Center. Third Person of Deity, the Conjoint Actor;
infinite integrator of Paradise cosmic energies with the spirit energies of the
Eternal Son; perfect co-ordinator of the motives of will and the mechanics of
force; unifier of all actual and actualizing reality. Through the ministrations
of his manifold children the Infinite Spirit reveals the mercy of the Eternal
Son while at the same time functioning as the infinite manipulator, forever
weaving the pattern of Paradise into the energies of space. This selfsame
Conjoint Actor, this God of Action, is the perfect expression of the limitless
plans and purposes of the Father-Son while functioning himself as the source of
mind and the bestower of intellect upon the creatures of a far-flung cosmos.

5. The Deity Absolute. The causational, potentially personal possibilities of
universal reality, the totality of all Deity potential. The Deity Absolute is
the purposive qualifier of the unqualified, absolute, and nondeity realities.
The Deity Absolute is the qualifier of the absolute and the absolutizer of the
qualified--the destiny inceptor.

6. The Unqualified Absolute. Static, reactive, and abeyant; the unrevealed
cosmic infinity of the I AM; totality of nondeified reality and finality of all
nonpersonal potential. Space limits the function of the Unqualified, but the
presence of the Unqualified is without limit, infinite. There is a concept
periphery to the master universe, but the presence of the Unqualified is
limitless; even eternity cannot exhaust the boundless quiescence of this
nondeity Absolute.

7. The Universal Absolute. Unifier of the deified and the undeified; correlator
of the absolute and the relative. The Universal Absolute (being static,
potential, and associative) compensates the tension between the ever-existent
and the uncompleted.

The Seven Absolutes of Infinity constitute the beginnings of reality. As mortal
minds would regard it, the First Source and Center would appear to be
antecedent to all absolutes. But such a postulate, however helpful, is
invalidated

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by the eternity co-existence of the Son, the Spirit, the three Absolutes, and
the Paradise Isle.

It is a truth that the Absolutes are manifestations of the I AM-First Source
and Center; it is a fact that these Absolutes never had a beginning but are
co-ordinate eternals with the First Source and Center. The relationships of
absolutes in eternity cannot always be presented without involving paradoxes in
the language of time and in the concept patterns of space. But regardless of
any confusion concerning the origin of the Seven Absolutes of Infinity, it is
both fact and truth that all reality is predicated upon their eternity
existence and infinity relationships.

4. UNITY, DUALITY, AND TRIUNITY

The universe philosophers postulate the eternity existence of the I AM as the
primal source of all reality. And concomitant therewith they postulate the
self-segmentation of the I AM into the primary self-relationships--the seven
phases of infinity. And simultaneous with this assumption is the third
postulate--the eternity appearance of the Seven Absolutes of Infinity and the
eternalization of the duality association of the seven phases of the I AM and
these seven Absolutes.

The self-revelation of the I AM thus proceeds from static self through
self-segmentation and self-relationship to absolute relationships,
relationships with self-derived Absolutes. Duality becomes thus existent in the
eternal association of the Seven Absolutes of Infinity with the sevenfold
infinity of the self-segmented phases of the self-revealing I AM. These dual
relationships, eternalizing to the universes as the seven Absolutes, eternalize
the basic foundations for all universe reality.

It has been sometime stated that unity begets duality, that duality begets
triunity, and that triunity is the eternal ancestor of all things. There are,
indeed, three great classes of primordial relationships, and they are:

1. Unity relationships. Relations existent within the I AM as the unity thereof
is conceived as a threefold and then as a sevenfold self-differentiation.

2. Duality relationships. Relations existent between the I AM as sevenfold and
the Seven Absolutes of Infinity.

3. Triunity relationships. These are the functional associations of the Seven
Absolutes of Infinity.

Triunity relationships arise upon duality foundations because of the
inevitability of Absolute interassociation. Such triunity associations
eternalize the potential of all reality; they encompass both deified and
undeified reality.

The I AM is unqualified infinity as unity. The dualities eternalize reality
foundations. The triunities eventuate the realization of infinity as universal
function.

Pre-existentials become existential in the seven Absolutes, and existentials
become functional in the triunities, the basic association of Absolutes. And
concomitant with the eternalization of the triunities the universe stage is
set--the potentials are. existent and the actuals are present--and the fullness
of eternity witnesses the diversification of cosmic energy, the outspreading of
Paradise spirit, and the endowment of mind together with the bestowal of
personality, by virtue of which all of these Deity and Paradise derivatives are
unified

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in experience on the creature level and by other techniques on the
supercreature level.

5. PROMULGATION OF FINITE REALITY

Just as the original diversification of the I AM must be attributed to inherent
and self-contained volition, so must the promulgation of finite reality be
ascribed to the volitional acts of Paradise Deity and to the repercussional
adjustments of the functional triunities.

Prior to the deitization of the finite, it would appear that all reality
diversification took place on absolute levels; but the volitional act
promulgating finite reality connotes a qualification of absoluteness and
implies the appearance of relativities.

While we present this narrative as a sequence and portray the historic
appearance of the finite as a direct derivative of the absolute, it should be
borne in mind that transcendentals both preceded and succeeded all that is
finite. Transcendental ultimates are, in relation to the finite, both causal
and consummational.

Finite possibility is inherent in the Infinite, but the transmutation of
possibility to probability and inevitability must be attributed to the
self-existent free will of the First Source and Center, activating all triunity
associations. Only the infinity of the Father's will could ever have so
qualified the absolute level of existence as to eventuate an ultimate or to
create a finite.

With the appearance of relative and qualified reality there comes into being a
new cycle of reality--the growth cycle--a majestic downsweep from the heights
of infinity to the domain of the finite, forever swinging inward to Paradise
and Deity, always seeking those high destinies commensurate with an infinity
source.

These inconceivable transactions mark the beginning of universe history, mark
the coming into existence of time itself. To a creature, the beginning of the
finite is the genesis of reality; as viewed by creature mind, there is no
actuality conceivable prior to the finite. This newly appearing finite reality
exists in two original phases:

1. Primary maximums, the supremely perfect reality, the Havona type of universe
and creature.

2. Secondary maximums, the supremely perfected reality, the superuniverse type
of creature and creation.

These, then, are the two original manifestations: the constitutively perfect
and the evolutionally perfected. The two are co-ordinate in eternity
relationships, but within the limits of time they are seemingly different. A
time factor means growth to that which grows; secondary finites grow; hence
those that are growing must appear as incomplete in time. But these
differences, which are so important this side of Paradise, are nonexistent in
eternity.

We speak of the perfect and the perfected as primary and secondary maximums,
but there is still another type: Trinitizing and other relationships between
the primaries and the secondaries result in the appearance of tertiary
maximums--things, meanings, and values that are neither perfect nor perfected
yet are co-ordinate with both ancestral factors.

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6. REPERCUSSIONS OF FINITE REALITY

The entire promulgation of finite existences represents a transference from
potentials to actuals within the absolute associations of functional infinity.
Of the many repercussions to creative actualization of the finite, there may be
cited:

1. The deity response, the appearance of the three levels of experiential
supremacy: the actuality of personal-spirit supremacy in Havona, the potential
for personal-power supremacy in the grand universe to be, and the capacity for
some unknown function of experiential mind acting on some level of supremacy in
the future master universe.

2. The universe response involved an activation of the architectural plans for
the superuniverse space level, and this evolution is still progressing
throughout the physical organization of the seven superuniverses.

3. The creature repercussion to finite-reality promulgation resulted in the
appearance of perfect beings on the order of the eternal inhabitants of Havona
and of perfected evolutionary ascenders from the seven superuniverses. But to
attain perfection as an evolutionary (time-creative) experience implies
something other-than-perfection as a point of departure. Thus arises
imperfection in the evolutionary creations. And this is the origin of potential
evil. Misadaptation, disharmony, and conflict, all these things are inherent in
evolutionary growth, from physical universes to personal creatures.

4. The divinity response to the imperfection inherent in the time lag of
evolution is disclosed in the compensating presence of God the Sevenfold, by
whose activities that which is perfecting is integrated with both the perfect
and the perfected. This time lag is inseparable from evolution, which is
creativity in time. Because of it, as well as for other reasons, the almighty
power of the Supreme is predicated on the divinity successes of God the
Sevenfold. This time lag makes possible creature participation in divine
creation by permitting creature personalities to become partners with Deity in
the attainment of maximum development. Even the material mind of the mortal
creature thus becomes partner with the divine Adjuster in the dualization of
the immortal soul. God the Sevenfold also provides techniques of compensation
for the experiential limitations of inherent perfection as well as compensating
the preascension limitations of imperfection.

7. EVENTUATION OF TRANSCENDENTALS

Transcendentals are subinfinite and subabsolute but superfinite and
supercreatural. Transcendentals eventuate as an integrating level correlating
the supervalues of absolutes with the maximum values of finites. From the
creature standpoint, that which is transcendental would appear to have
eventuated as a consequence of the finite; from the eternity viewpoint, in
anticipation of the finite; and there are those who have considered it as a
"pre-echo" of the finite.

That which is transcendental is not necessarily nondevelopmental, but it is
superevolutional in the finite sense; neither is it nonexperiential, but it is
superexperience as such is meaningful to creatures. Perhaps the best
illustration of

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such a paradox is the central universe of perfection: It is hardly
absolute--only the Paradise Isle is truly absolute in the "materialized" sense.
Neither is it a finite evolutionary creation as are the seven superuniverses.
Havona is eternal but not changeless in the sense of being a universe of
nongrowth. It is inhabited by creatures (Havona natives) who never were
actually created, for they are eternally existent. Havona thus illustrates
something which is not exactly finite nor yet absolute. Havona further acts as
a buffer between absolute Paradise and finite creations, still further
illustrating the function of transcendentals. But Havona itself is not a
transcendental--it is Havona.

As the Supreme is associated with finites, so the Ultimate is identified with
transcendentals. But though we thus compare Supreme and Ultimate, they differ
by something more than degree; the difference is also a matter of quality. The
Ultimate is something more than a super-Supreme projected on the transcendental
level. The Ultimate is all of that, but more: The Ultimate is an eventuation of
new Deity realities, the qualification of new phases of the theretofore
unqualified.

Among those realities which are associated with the transcendental level are
the following:

1. The Deity presence of the Ultimate.

2. The concept of the master universe.

3. The Architects of the Master Universe.

4. The two orders of Paradise force organizers.

5. Certain modifications in space potency.

6. Certain values of spirit.

7. Certain meanings of mind.

8. Absonite qualities and realities.

9. Omnipotence, omniscience, and omnipresence.

10. Space.

The universe in which we now live may be thought of as existing on finite,
transcendental, and absolute levels. This is the cosmic stage on which is
enacted the endless drama of personality performance and energy metamorphosis.

And all of these manifold realities are unified absolutely by the several
triunities, functionally by the Architects of the Master Universe, and
relatively by the Seven Master Spirits, the subsupreme co-ordinators of the
divinity of God the Sevenfold.

God the Sevenfold represents the personality and divinity revelation of the
Universal Father to creatures of both maximum and submaximum status, but there
are other sevenfold relationships of the First Source and Center which do not
pertain to the manifestation of the divine spiritual ministry of the God who is
spirit.

In the eternity of the past the forces of the Absolutes, the spirits of the
Deities, and the personalities of the Gods stirred in response to the
primordial self-will of self-existent self-will. In this universe age we are
all witnessing the stupendous repercussions of the far-flung cosmic panorama of
the subabsolute manifestations of the limitless potentials of all these
realities. And it is altogether possible that the continued diversification of
the original reality of the First Source and

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Center may proceed onward and outward throughout age upon age, on and on, into
the faraway and inconceivable stretches of absolute infinity.

[Presented by a Melchizedek of Nebadon.]

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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
The Trinity Concept Deity And Reality Universe Levels Of Reality Origin And
Nature Of Thought Adjusters Mission And Ministry Of Thought Adjusters Relation
Of Adjusters To Universe Creatures Relation Of Adjusters To Individual Mortals
The Adjuster And The Soul Personality Survival Seraphic Guardians Of Destiny
Seraphic Planetary Government The Supreme Being The Almighty Supreme God The
Supreme Supreme And Ultimate--time And Space The Bestowals Of Christ Michael

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