Episode:Experiential Deity—Supreme and Ultimate (Part 3)
November 10, 2020 [Paper 118:3, p. 1297]
Truth is inconcussible—forever exempt from all transient vicissitudes, albeit never dead and formal, always vibrant and adaptable—radiantly alive. But when truth becomes linked with fact, then both time and space condition its meanings and correlate its values. Such realities of truth wedded to fact become concepts and are accordingly relegated to the domain of relative cosmic realities.
Summary by Kermit
Commentary after Review
We briefly entertained the topic of “living in the now.” Interpreting this statement in a top-down mode led to the qualification that it is advisable to live in the present predicated on eternity rather than on the moment. We further explored an additional feature of our attempt to devise a model for visualizing circles of eternity in relation to linear time. Recall our recent description of the punctual point of eternity as a point of zero duration on a time-line. Now simply envision the punctual point as being the center of a circle of eternity.
The inability of the best of our philosophers to balance and integrate the truths and values of eternity with the vicissitudes of our temporal evolutionary existence in meaningful action has led to the emergency to which the 5th ER regularly speaks. The revelators confess sorrow that so few persons on our world pursue the joy and rewards of fostering a genuine inner-life.
A caller inquired as to the relation between the five conditions SoS frequently mentions as being favorable for growth (loyal, humble, sincere, just, and patient) and Mother Deity’s totality attitude in conditioning a person’s loving service for his fellows. Listen to the discussion and note the distinction made between the ideas of unity and wholeness. Wholeness is transcendent of unity and conceptually associated with the cosmic Mother. Unity is conceptually associated with the spiritual Father. Failure to separate the ideas of unity and wholeness lead to colossal cosmic philosophical blunders.
118:3 Time-Space Relationships
The discussion begins with recognizing the word order in the revelation of time and space, with space being the foundational element. With the foundation of space, motion is implied. The phenomenon of motion is relatable to space in a reciprocal relationship with time. Additionally space is not to be thought of as empty or purely a vacuum, but as a foundational “stuff.” Thus we have motion IN and motion OF space. Time is abstracted as the chronicity of motion. Now we are presented with the counterintuitive challenging idea that a material body is a measure of motion in space. All physical phenomena is predicated on a foundational space-stuff. Current human concepts of time as a potential for the succession of events and space as a potential for the separation of objects are of historic origin. Space in this concept frame is called extension space, and should not be confused with the more substantial stuff of space as referred to in the revelation. In each case, the human evolutionary model for time and space are assumed to be infinitely divisible elements. Such assumptions of infinite divisibility in a finite level of reality cause grave errors (absurdities) in our physical sciences, e.g., black holes as finite objects with infinite properties. Human perception of time and space are reciprocal, time by analysis, and space by synthesis. Our integrating insight of personality wherewith we co-ordinate and associate time and space concepts (concept framing) is only possible through the ubiquity of Mother Deity.
The timelessness of truth is contrasted with time conditioned nature of things. The realization by personality of truth extends the past and future limits to the creature comprehension of the span of time.
The inconcussible nature of truth when brought into association with the facts of time produce concepts of relative cosmic reality, wherein meanings and values are conditioned and correlated by both time and space. We are directed to regard the existential triplet of beauty, truth, and goodness (perfectness) in juxtaposition to the experiential triplet where we find fact wedded to truth: fact, truth, goodness, where goodness is seen to be perfecting. A practical suggestion here is to base our interpretations of external realities on an internal connection to the eternal, and see the world as perfecting instead of its being ever short of perfection.
The linking of the absolute and eternal truth of the Creator with the facts of time in the experience of finite creatures is the manifestation of the Supreme—creature-Creator unifying Deity. Herein is the basis for the second consecration of the advancing pilgrim to the universal harmony of the Mother.
Turning to space we deduce from the revelators’ language that space is coabsolute. The space in question is the space stuff, not extension space. The stuff space, superimposed on extension space, is the basis for the motion which is matter. Venturing into an ever more unfamiliar concept frame, imagine on the plenum of stuff-space an individuated unit of matter-motion, corresponding to a unit of space. Remember to dispense with the assumption of the indivisibility of anything on the finite level. Motion is not infinitely continuous.
With time running short the final points of discussion addressed the ideas and implications thereof about patterns of material reality and spirit patterns (personality) and if they occupy or displace space on one hand or contain space on the other. As with last week’s section on omnipresence and ubiquity, the revelators in this discussion of time and space relationships leave us with what they refer to as many a puzzle encountered in the domain of mind with their consideration of whether the pattern of an idea occupies space. But they are pretty sure such idea patterns do not contain space.