My Friend:

In this letter I would like to introduce you to some special triunities and supertriunities known as trinates, or treities, and also to analyze some important URANTIA Book concepts involving instances of these tristructuralities. The trinate is a structonic model but is not a part of the unified MR model.

This letter is not technically a part of the MR coursework and can be skipped with no impact on your MR study; however, the material it contains can shed light on numerous URANTIA Book teachings.

Unitent Multiunities

Unital prototons are unitants--unitivons. A prototon in a given unity, however, may also be a unifier--unipoton--of another unity, thus being also the focalate in the triate of identity of the latter unity.

A unitent multiunity is a multiunity in which the reality that each of the unitronic prototons is committing to the unity is the prototon's unitence--either unitivence or unipotence. Let us examine a unitent biunity. Three versotons populate its versoplane, each a unitence. The two monotrons are: 1) the unitence of the first prototon and 2) the unitence of the second prototon. The single duotron, the sumotron, is the unitence of the first prototon and the unitence of the second prototon joined as one.

Each of the two monotrons is pure unitence, possessing no versotonic unialities with which to associate in order to avoid deunitentionization. But each is kept from delocalizing by some or all the uniality with which it associates in the protoplane in its (the monotron's) primalate phase as the unitention of the prototonic unitron.

Though the monotrons are thus exempt from diffusion of being, the duotron, the conjointness of the prototonic unitentions, possesses no uniality of association in the unitent biunity through which to escape--as a conjointness--from deunitentionization. But it can have uniality provided to it from another quarter: from a conjointness of some or all of the unialities (called prototonic unialities) subject to the control of the unitences of the prototonic unitrons, whether these unialities are the unitronic unialities of the prototons themselves (thus being called direct unialities) or of multiatons in triates in which the prototons are focalates (thus being called indirect unialities). In the former case, it is unitivences that are being unified in the unitent biunity, which is thus a unitivent biunity in the latter case, it is unipotences that are being unified in the unitent biunity, which is thus a unipotent biunity.

In order for the multitronic versotons in a unitent multiunity to unitentionize, each prototon--unitron--must consist of a perfectly unified unitention and unialities (direct or indirect). Only in this way will a prototon be able to convey unialities subject to it to its multitronic offspring. Also, for each possible grouping of multiunital prototons, the prototonic unialities that it conveys must align with one another as a single conjoint uniality of a corresponding versotonic multitron. Because of this, all experiential unitent multiunities, whether they are unipotent (Deity) multiunities (as the experiential trinities described in The URANTIA Book) or unitivent (divinity) multiunities (as the finaliter trinitizations described in The URANTIA Book), require long periods of time in which to experientialize.

Unipotent Multiunities

Consider a unipotent biunity. Each of the two prototons, being a unipotate in some triate, is--as prototon in the unipotent biunity--contributing its unipotence to the biunity. The action of the two empowering prototonic unipotons is in effect to create a single new, finalateward triate, a conjoint triate--called a coniate--in which the ancestral biunital prototons are a compound diffluate.

In the coniate, the ancestral biunital prototons--as diffluate--subjugate some of their indirect prototonic unialities to the control of the unitent biunital duotron. One unialital phase associates with the unipotent biunital duotronic unitention as its uniality in a newly borning unitron. The other unialital phase is multiate to the new unitron, which thus is a unipoton and is the focalate of the coniate. The coniate's unipotatal focalate, unitentionized--unipotentionized--as a duotron in the unipotent biunity and unialitized in the coniality, is called a conipotate, a conjoint unipotate. Being a conjoint unitron, it is called a conitron (conipoton) and its conjoint uniality called a coniality. As the focalatic creator of the multo-unity of its conipotatal focalateness, the conipoton is a conjoint creator, the creative conjointness of the unitent biunity's two unipotonic prototons which together produce and uphold the conipoton in their creative unipotent biunion and their conjoint unialital divestment.

Through the act of conjoint creation in enfocalating the multiate of the coniate, the unipotentionizing unipotence and its twin-born coniality become conipotate--conjoint unipotate--to an entire realm of ancestral-unipoton-supplied multo-unital reality.

The URANTIA Book contains examples of successful and unsuccessful unipotentionization--that is, unialitization of a unipotention to produce a unipoton and stabilize the unipotention. A successful unialitization of a unipotent duotron is described in the recital of the trinitization of the Infinite Spirit--the Conjoint Actor--by the Universal Father and the Eternal Son, in which the Infinite Spirit Deitizes (conipotatizes) through conjoint creation of the central universe of Havona (his coniality) (91:5). An unsuccessful unialitization, terminating in deunitentionization because of the unavailability of any matching uniality, was the attempted eventuation of the 28,012th Architect of the Master Universe (352:3).

Triniates

A triniate is a unitent multiunity that incorporates trions in its being. A unitent biunity, multiple as (2:1:3), is a triniate, because its versotons are trions. Since its trions, which qualify it as a triniate, are radions, this type of triniate, a unitent biunity, is called a biunital triniate, or radiative triniate, also known as a radio-triniate.

A unitent triunity, multiple as (3:1:7), is a triniate, because its prototons are trions. Its trions being gravitons, a unitent triunity is called a triunital triniate, or gravitative triniate, also known as a gravio-triniate. Triniatal trions, both radiative and gravitative, are called triplons. A gravitative triniate, versotonic as seven, produces seven unitrons of mutually similar unitence; that is, all are unipotates or all are unitivates. If all seven are unipotates, each is the focalate in its own resultant triate of rulership variously upheld by the three prototonic unitrons and their auxiliary triates.

The dominant activity, or attribute, of a biunital triniate--a radiative triniate--is occurative movement away from the synthotonic oneness; that is, is diversification, in producing the third, or conjoint, triplon. The dominant activity, or attribute, of a triunital triniate--a gravitative triniate--is unification, occurative movement toward the synthotonic oneness.

Trinitivities

The two-story combination of a unitent biunity and a unitent triunity--radiative and gravitative triniate--is called a trinitivity. A trinitivity is primalate in the two biunital prototons and finalate in the seven triunital versotons. In its radiative phase, embodied in the unitent biunity, the two radio-triniatal prototons join together their unitences as one to produce the radio-triniatal unitent duotron, their versotonic unitent conjointness. Thus, the two unitences radiate outward to become three unitences.

In the gravitative phase of the trinitivity, the three radio-triniatal versotons join together as the triunifying unitences of gravio-triniatal prototons in a gravitative triniate, a unitent triunity, committing themselves to oneness. Seven versotonic unitences--gravio-triniatal versotons--ensue.

Triniates and trinitivities are known as trinates, or, alternately, as treities. Trinates, whether single-storied, as in triniates, or double-storied, as in trinitivities, possess pure unitentions as versotons. Unipotent trinates are always accompanied by auxiliary tristructurations in the form of triates, each triate having as focalate a unipoton in which one of the treital versotons is the unipotention. Unitivent trinates always produce unitivons whose unitivences are the treital versotons. Thus, coordinated unialital unification always accompanies the unitent unification occurring within a trinate. Each of the three types of treity--radiative triniate, gravitative triniate, or their twofold combination as a trinitivity--corresponds to a separate type of trinity described in The URANTIA Book.

Some URANTIA Book Trinates

The URANTIA Book requirement that only Deity, and not personality or any other reality, is joined in a trinity (112:7; 114:3; 1145:5; 1167:5-6) is in agreement with the multilevelate reality definition of a treity as the combination only of unitences i.e., unipotences and, as described below, some (trans-estatally Deified) unitivences.

The existence of two types of triniatal trinities--one (radiative) possessing two unifying prototons and one (gravitative) possessing three unifying prototons--corresponds with the URANTIA Book teaching that trinitization by Deities can involve two Deities or alternately can involve three Deities (146:2; 146:3).

The creation of a Paradise Creator Son by the Universal Father and the Eternal Son joined in the bonds of creative union (235:2) is a radiative triniatization, the first type of URANTIA Book-revealed triniatal trinity, where two original realities create a third, derivative reality. So, also, is finaliter trinitization, where two finaliters produce a third being, a conjoint offspring (249:3).

A finaliter trinity is a unitivent--not a unipotent--triniate. A unitivent triniate can only exist if each unitant (unitivon) is perfectly unified internally so that the unitivonic unitivention can submit the internal, or direct, unitivonic uniality to the unitivent triniate. Such perfect internal unification of a unitivon, however, can only be obtained by the unitivon's being aligned as a unitant with a unipotatal unifier so as to be an expression of unitpotence--Deity. Thus, through trans-estatism, unitivity attains to Deity and Deity to unitivity. Unitivence and Deity are relative terms specifying the framework of a given unitence. Unitivence, divinity, with respect to one's unipotateward realities (one's unifier), is, when successful in unifying one as a unitant into one's containing unity, unipotence, Deity, with respect to one's subject unialities, either direct or indirect.

This explains why The URANTIA Book teaches that finaliters can trinitize even though it also teaches that only Deity can trinitize. Finaliters are described in The URANTIA Book as divine (1138:1; 1185:1; 1218:1; 1271:3; 1284:5; 1289:2), but not as Deity. The URANTIA Book teaches that the term, God, refers to a personality of Deity (3:19-4:13). It also teaches that finaliters are destined to become personalities of the Supreme (1286:2; 1286:3). The fact of the ability of finaliters to triniatize, combining their individual unitences, which are unitivences, reflects their Deitizing divinity as personalities of the Supreme (1286:2; 1286:3), divinity becoming Deity, unitivity and unipotivity shown ultimately as one, God the Finaliter (558:3).

In order to receive permission to undertake trinitization, teaches The URANTIA Book, two proposed finaliter partners (prototons) must demonstrate beforehand that each already has independently envisioned the same concept to be trinitized (249:6). This prerequisite is understandable, for its satisfaction evidences that each of the two is under the influence of a common unifier leading each in the direction of the trinitization concept.

Long periods of time can elapse before the joint concept personalizes (249:7). The two finaliters must, as a part of their process of trinitizing, experientially and jointly become one with regard to a particular concept-of-being. The trinitized offspring is their oneness in this concept--is this concept come to life and personalized (253:5-254:5): their conjoint duotronic unitence, unialitized by their joint living experience in the concept.

In bringing the trinitized offspring into being, the two trinitizing finaliter forbears come literally to share one spirit on the ultimate level (250:3), an instance of unifier-unitant/unitant-unifier trans-estatism; that is, expandence involving the transcendence and immanence terminants of both of its translevelence cycles. Their single trinitizing episode exhausts their trinitizing potential (249:4)--a limitation that does not apply to the infinite Deities when they create through trinitization, supplying unialities to their offspring from infinite triates over which they are unipotates.

Since finaliters are not unipotates over any triates, the unialities they supply to their conjoint unitent offspring are taken from their own personality realities. This explains the URANTIA Book teaching that one of the trinitizing partners gives up to the offspring some personality prerogatives (250:2-4), resulting in apparent modification of personality of the parent. This further confirms that a finaliter triniate is a union of unitivences, constituting a unitivent biunity, and that the offspring is a unitivon.

A unitent triunity comprises three unitants. This is the second of the two URANTIA Book-revealed varieties of triniatal trinity, a trinity of three Creators (or consummators). Like a unitent biunity, it, too, is a triniate, since it has a trionic unitent planate. But in the unitent triunity, the prototons--not the versotons--are the trions.

A unitent triunity is a triunital, or gravitative, triniate. The dominant attribute of this type of trinity is unification--the three becoming one. This attribute is characteristic of the experiential trinities (16:4-7), which, being triunities of Deity, or unipotence, are gravitative trinities. The experiential trinities are: the Trinity Ultimate (also known as the first experiential trinity) and the Trinity Absolute (also known as the second experiential trinity). The Trinity Ultimate is the triunity of the Deity of the Supreme Creators, the Deity of the Architects of the Master Universe, and the Deity of the Supreme Being (16:4; 352:7; 1166:1). The Trinity Absolute is the triunity of the Deity of God the Supreme, the Deity of God the Ultimate, and the Deity of the unrevealed Consummator of Universe Destiny (16:5; 1167:3).

An example of a trinitivity--the third type of trinity described in The URANTIA Book--appears in the URANTIA Book account of the actualization of the Infinite Spirit. The Infinite Spirit actualizes as the oneness of the Universal Father and the Eternal Son (90:1-3)--as the duotronic sumotron in a unipotent biunity--a unipotent radio-triniate. Subsequently (on a functional, not a temporal, basis), the Infinite Spirit voluntarily joins as one with the Universal Father and the Eternal Son, pledging eternal loyalty to them (90:6-7). This constitutes a unipotent triunity--a unipotent gravio-triniate in which the biunital versotonic monotronic projection of the Deity of the Universal Father, the biunital versotonic monotronic projection of the Deity of the Eternal Son, and the biunital versotonic duotronic projection of the Deity of the Universal Father and the Deity of the Eternal Son as one enter as three unitants into a triunity.

Some Subinfinite URANTIA Book Triunities

The term, triunity, as used in The URANTIA Book, has a similar meaning as it does in multilevelate reality except that in The URANTIA Book the meaning is restricted to triunities of infinite unitants, which can only be the Seven Absolutes of Infinity (which I shall call, in this context, Absolutes). A triunity requires a unifier, and the estate of a unifier must exceed that of its unitants. Only the Universal Father, capable of unlimited primalatic manifestation, could be the unifier of a triunity involving the Absolutes. Thus, only those associations of the Absolutes that include the Universal Father can be triunities in the URANTIA Book usage of the term. Any combination of the Absolutes that does not include the Universal Father could have no unifier and thus would only be a functional association, not a unity. The name given by The URANTIA Book to such a unifierless association of Absolutes is triodity (1151:2).

Though The URANTIA Book teaches directly about the infinite triunities (1146:3-1151:1), it teaches only indirectly about subinfinite triunities, which it does not include in the definition of triunity. But a multilevelate reality understanding of unities and triunities can provide cohesive insights into widely separated but related descriptive statements in The URANTIA Book that involve these indirect teachings.

For example, there are seven types of Reflective Spirit, all of Trinity origin (200:5). Each Reflective Spirit corresponds to a versoton in a triunity of Universal Father, Eternal Son, and Infinite Spirit (200:5). The Reflective Spirits are a versate similar to the versate that is the Master Spirits (200:5), the latter being sevenfold Deity derivatives of the Infinite Spirit (184:1-9).

Each superuniverse headquarters possesses one of each type of the Seven Reflective Spirits, accruing a complete versate of a Father-Son-Spirit type of triunity (200:5). Each Reflective Spirit creates a Reflective Image Aid, with which to communicate with the Ancients of Days of the superuniverse concerned (202:2-3). Such communications can require one, two, up to seven of the Image Aids (hence Reflective Spirits) (202:3). This is because that which is being communicated comprises various facets of the unity of the Reflective Spirits and is therefore supersummative of the spirits themselves, synergistically actualizing various aspects of the superunital oneness of the Father, Son, and Spirit. In other words, the communication is really from the Paradise Trinity or various of its gravio-triniatal versotons.

The Ancients of Days--Trinity-origin beings (209:3-5)--themselves require, at various times, one, two, or all three of their number in order to carry out certain tasks (202:3; 209:7), which sometimes correspond to monotronic tasks, sometimes duotronic, and sometimes treotronic--always versotonic--always in terms of the gravio-triniatal prototons of the Paradise Trinity, OF whose versate the Ancients of Days are a versotonic, or perhaps a versal, image and IN which the Ancients of Days have their existence.

An embrace, referred to variously in the URANTIA Book narratives, is another example of the presence and action of a multiunity. When the Universe Mother Spirit embraces deserted cherubim, she, as the focalate of their very being--the focalatic unifier in their triate of identity--transmutes them to a higher estate of being; that is, to Mansion World Teachers (423:6). No details on the multiplicity of cherubim included in a specific such embrace are given.

The Universe Mother Spirit subsequently re-embraces some of these once-transformed, then progressively experientialized, Mansion World Teachers to transmute them into full seraphim (423:7). In this transaction, she unifies them in a body of seven thousand (423:7), grouping them into the summultiatons, or total multiatonic population, of a multo-unity in a specific seraphim triate, in which she is the focalate. As the experientializing new seraphim function in the versate--the experium--of this seraphim unity, it is up to them, under her unifying, seraphimizing influence, to manifest her realities and superrealities in their various unital and subunital phases and superphases.

By what other means would beings transmute from one estate of existence to another? Few beings work alone on high (312:2): in one way or another, all are working associates of their fellow unitons.

The Trinity embrace creates multo-unities of postmortal ascenders in various numbers. Groups of seven thousand ascenders become the protoate in unities of Those Without Name and Number (247:2). Seventy-thousand ex-mortals, clasped in the Trinity embrace, become a unity of Those High in Authority (246:4). A unity is formed by the influence of the unifier upon each individual unitant. Thus, in carrying out their individual roles as prescribed by the unifier, the unitants are the vessel of the actualization of the unity itself.

Seraphim are projected--as The URANTIA Book calls it--by the Universe Mother Spirit, in unit formation, 41,472 at a time (418:4). Certain pattern angels and angelic archetypes are involved in this process (418:4), perhaps as focalates for seraphic multo-unities in triates in which the Mother Spirit, as diffluate, empowers them.

On Paradise, some ex-mortals are embraced by the Trinity in multiates of seven-hundred thousand, becoming Mighty Messengers (245:5-6). When some creature-trinitized sons are subsequently embraced by the Paradise Trinity, they are grouped in multiates of seven thousand (252:3). Trinitized Ambassadors are embraced in classes of seven thousand (248:7) and Trinitized Custodians in classes of seventy thousand (248:5). Inter-superuniverse unification, it appears, is obtained or enhanced by assigning one-seventh of any given multiate to each superuniverse.

When the presence of a particular local universe Spirit fuser is required on superuniverse headquarters, transformations of being are first rendered in the Spirit fuser (453:4). These alterations would seem to include, among other things, the incorporation of such beings, by a superuniverse unifier, into a superuniverse multo-unity of function. In a similar manner, Spirit fusers and Son fusers are sometimes transformed into a Havona or Paradise estate of being and relocated to Havona or Paradise, respectively (453:4,5).

On the Havona Circuits, the Spirits of the Circuits are unifiers of their respective multo-unital circuit populations, one spirit for each circuit (153:1; 198:3; 203:3-4). The first-eventuated Architect of the Master Universe coordinates all Paradise intelligences below the status of Deity (351:3,5). This absonite being either is the sub-Deity unifier of the multo-unity of all sub-Deity Paradise intelligences or else is the multo-unital manifestation of such a unifier.

This phenomenon of multo-unital group classes encompassing--comprising--different orders and sets of beings leads to a thrilling insight. Let a genus unity, or genon, be a multo-unity comprising the total population of a given order of being. All of humanity is a genon, for example. Or all of angelity. Or all of Mansion World Teacherhood. Then we can see that the fact of an individual's being influenced by the unifier of the individual's genon has value not only at the level of the individual. The genon itself--the totality--is developing, experientializing super-realities of the unifier, growing intricate, dynamic patterns of supersummativeness that cast the unifier over the face of the entire multo-unity.

An individual thus has meaning with respect to the whole. In fact, an individual is only connected to another individual through their joint (existential) unifier, hence, in an experiential sense, through their joint unity--which is exactly what The URANTIA Book says about parts with respect to a system (1227:7). And thus the Supreme, who is interested exclusively with the total--total world, total system, total universe (115:4)--is emerging levelate by levelate in multiple, transcendent, and wonderful aspects over genons and supergenons and beyond.

And now

Now you possess the basic tools of structonics and have seen them applied in sample structonic models. To the degree that you have mastered structonics, structonics can assist you in developing interpretions of multilevelate factors of being through methods suited to your own individual needs.

I wish you well in your universe and Deity visualizing and in your personal and superpersonal unification. Near the end of The URANTIA Book, its authors write that all of man's universe romancing may not be fact, but much, very much, is truth (2096:8). You and I are romanticists who follow a trail, for a moment, shoulder-to-shoulder. A distant music we hear, its beauty thunderous and celestial. The demands are real and unique. So, also, are the achievements. As Margaret Gilbert, of Roscommon, Michigan, has written to me, between her grapplings with Starwind's Spatiums Mindus and Spiritus as well as with its feldically absolute Paradatia and its spatial supercontinuum, "Thank you for stretching my mind!"

Margaret has corresponded to me about a mountain in Utah, christened Destiny Gulch by her and her friend, Jean Yorty, of Santa Clara, Utah. To this high promontory these two have sometimes ascended to study the "Destiny" chapter of my book, Starwind. In a recent letter, Margaret pays homage to me, to you--to all who pursue star-flung truths, as: those who seek insight into the experiential unity of divergent life levels, those who are attempting the integration of meanings and the unification of values (554:1) - the poet-philosopher - mystic scientist! Religious insights with mathematical foundations. Sober science swept up into the star-studded skies!