Episode:Experiential Deity—Supreme and Ultimate (Part 4)
November 17, 2020 [Paper 118:4-5, p. 1298]
Many of the theologic difficulties and the metaphysical dilemmas of mortal man are due to man’s mislocation of Deity personality and consequent assignment of infinite and absolute attributes to subordinate Divinity and to evolutionary Deity. You must not forget that, while there is indeed a true First Cause, there are also a host of co-ordinate and subordinate causes, both associate and secondary causes.
Summary by Kermit
Commentary after Review
Before tackling the difficulties introduced in the upcoming section on causation, we noted that the concept of pattern is a means of purposing actualities into realities--a means of causation. To assist in framing section four we are asked to consider two aspects of causation, horizontal and (most often neglected) vertical causation. Vertical causation is familiar to readers of the revelation as the hierarchy of the threefold nature of reality we describe as spirit dominates mind, dominates matter. In this chain of causation the role of purposing pattern can be appreciated. In discussing the relationship of pattern and space the revelators confess ignorance as to whether pattern occupies space, but they are certain that pattern does not contain space. However, the actualities of mind and spirit do involve spatial relationships as seen in the relation of the presence of the Divine Minister’s to the geographical spatial boundaries of the local universe of Nebadon.
118:4 Primary and Secondary Causation
For the first time in history the revelation clarifies the theologic difficulties and metaphysical dilemmas consequent on man’s inability to differentiate between primary and secondary causation. They tell us of coordinate and subordinate causes, which in this study should immediately make us think of Mother Deity. Note the severity of the revelators’ language calling our assignment of infinite and absolute attributes of Deity personality to evolutionary Deity, a mislocation of Deity personality, i.e. disruptive to our relation to the cosmos. The cascading causation from primary to secondary can be appreciated through the cosmic physics we so frequently invoke in the transcendent levels of spirit over mind over matter. But such cosmic physics must conform to the qualifications inherent in the absolutes of reality, i.e., their absolute independence one from another. Only by the functioning of Mother Deity through her purposive hence causative presence can the elements of reality interact. The coordinating role of the Paradise Trinity with the seven absolutes of infinity, and that Mother Deity stems from the Paradise Trinity should find some philosophical resonance in our attempts to find a correct understanding of these relationships.
And then we come to paragraph three of our section. This is a summary paragraph for the remainder of this section. It is written in the reality perspective. As we have encountered before, the authors speak in the reality perspective about the Mother without talking about the Mother directly. The results are passages as this which introduce confounding ideas as to how the Deity Absolute possess causations produced by the actions of the Paradise Trinity. By adopting the deity perspective and rewording such a passage we find a much appreciated clarity. For example here is item number one of the threefold aspects of causation. Our re-wording is thus: “THE FINITE AGE WILL CULMINATE WHEN THE TOTALITY OF THE FINITE POTENTIAL HAS BEEN ACTUALIZED TO THE FULLNESS OF THE FINITE CAPACITY AND UNIFIED IN SUPREMACY BY THE FINITE UPHOLDER.”
Ascribing all causation to the Father precludes accessing the truth of the revelation. Listen to the further discussion of the other two aspects of causation as it operates in this universe age on the finite level.
Considering causation top-down (disregarding existentials), finite reality is seeded from and predicated on the absonite such that the Supreme Creators work in the local universes of time and space is not creation-from-scratch as it were, but creative transformation of antecedent foundational elemental reality.
118:5 Omnipotence and Compossibility
If you ever need ammunition for the proposition that the revelation is a philosophic text, cite this section, following which refer to the works of Gottfried Wilhelm Leibnitz. Only a philosophic text would use terms like compossibility in reference to Deity (another nod to philosophy).
The idea here is that the universe is inherently and universally logical—internally consistent. God’s all powerful attributes do not include the illogical ability to do the undoable. The compossibility innate in divine power derives from the fact that God in his omnipotence creates things with a nature as well as giving origin to the nature of all things and beings.
The final paragraphs of the section appear to focus on the Father, and the previous four epochal revelations testify to our Father fixation. Father as initiator is appropriate, but the synthetic penetration of the 5th ER finally pulls back the veil on Mother Deity. And even within its pages and words it is no slam dunk to find Mother in the midst of the overt reality perspective concept frame presentation of the authors.