The Pearl Stringer

      This sea garden is not unattended. There is help if we care to use it, an unseen Pearl Stringer, summation of the unified reality factors available to help each human fashion a vibrant string of pearls customized to separate needs. Now, on the moving deck of shining Orgo, we have not come here to select or reject. Our faces lit with the lights of the thousands of human concepts bobbing in this sea, we simply view some of the pearls around us in terms of our unifying view of reality.

      Near our vessel, suspended below the surface of the clear blue water, is a vibrant pearl, its roundness lit by a powerful inner light. The radiance from it breaks the surface, illuminating the harmonate-sensitive sides of Orgo, then reflecting back and infusing bright, shining points into the mindates around it. Wrought in the sixth century, B.C. by Lao Tzu, its timeless message is chronicled in the Tao Te Ching. After our journeying, these thoughts ring familiar, suggesting field concepts.

      Listen:

XXV, 56: There is a thing confusedly formed, born before heaven and earth. Silent and void, it stands alone and does not change, goes round and does not weary. It is capable of being the mother of the world. I know not its name, so I style it "the way."

      Hear how Lao Tzu directs the minds of his hearers from places of undiscriminating thinking toward rarified heights of truth seeking.

LXVII, 163: The whole world says that my way is vast and resembles nothing. It is because it is vast that it resembles nothing. If it resembled anything, it would, long before now, have become small.

      Lao Tzu taught freedom from the imprisonment of superficial value judgement and undiscriminating acceptance of group goals, in these words:

XX, 47: Vulgar people are clear. I alone am drowsy. Vulgar people are alert. I alone am muddled. Calm like the sea; like a high wind that never ceases. The multitude all have a purpose. I alone am foolish and uncouth. I alone am different from others and value being fed by the mother.

      As we rock on the glistening blue sea, caressed by breezes of contemporary thought, we drink in Lao Tzu's ancient perceptions of primalate reality, which he calls the way:

II, 7: The myriad creatures arise from it yet it claims no authority; it gives them life yet claims no possession; it benefits them yet exacts no gratitude; it accomplishes its task yet lays claim to no merit.

      The apparent inconstancy inherent in the incomplete view of the infinite by the finite or the primalate by the finalate is described by Lao Tzu thus:

I, 1: The way that can be spoken of is not the constant way; the name that can be named is not the constant name.

      One could use the concept of desire to signify an identification with reality at one's own levelate, lack of desire an identification with higher realities of other levelates, primordial or overate. Listen:

I, 2: The nameless was the beginning of heaven and earth; the named was the mother of the myriad creatures. Hence always rid yourself of desires in order to observe its [the way's] secrets; but always allow yourself to have desires in order to observe its manifestations. These two are the same but diverge in name as they issue forth. Being the same they are called mysteries, mystery upon mystery -- the gateway of the manifold secrets.

      Visualizing references to ancestor, old, and forefather to refer to one's primalates, listen to Lao Tzu speak of the power of primalate reality, recommending attunement with one's primalates:

IV, 11: The way is empty, yet use will not drain it. Deep, it is like the ancestor of the myriad creatures. Blunt the sharpness; untangle the knots; soften the glare; let your wheels move only along old ruts. Darkly visible, it only seems as if it were there. I know not whose son it is. It images the forefather of God.

      With the following words, Lao Tzu describes his view of how living things can come into harmony with their primalates:

XXXVII: The way never acts yet nothing is left undone. Should lords and princes be able to hold fast to it, the myriad creatures will be transformed of their own accord. After they are transformed, should desire raise its head, I shall press it down with the weight of the nameless uncarved block. The nameless uncarved block is but freedom from desire, and if I cease to desire and be still, the empire will be at peace of its own accord.

      Concepts having to do with protodimensional fields -- uncombined charge and space -- are stimulated in our minds by the following words about shape without shape and image without substance. In accordance with a levelate perspective, which supplants ideas of time sequentiality, consider the terms antiquity, the beginning of antiquity, and the way to refer to the primalates of time reality, while realm of today signifies our levelate of time existence.

XIV, 33: Dimly visible, it cannot be named and returns to that which is without substance. This is called the shape that has no shape, the image that is without substance. This is indistinct and shadowy. Go up to it and you will not see its head. Follow behind it and you will not see its rear. Hold fast to the way of antiquity in order to control the realm of today. The ability to know the beginning of antiquity is called the thread running through the way.

      Gratefully and respectfully, you and I look once more into the illuminating pearl of the Tao Te Ching before moving on to look at another. In Lao Tzu's references to rulers, picture, if you will, the primalates who govern and uphold us, or at the very least humans modelling themselves after these primalates and obeying their ordinations, effectively becoming their agents:

XVII, 39: The best of all rulers is but a shadowy presence to his subjects. Next comes the ruler they love and praise; next comes one they fear; next comes one with whom they take liberties. When there is not enough faith, there is lack of good faith. Hesitant, he does not utter words lightly. When his task is accomplished and his work done, the people all say, "It happened to us naturally."

      See over there, that luminous pearl on the ocean surface, impelled by moving winds of contemporary thought. Light radiating from it reflects dazzlingly from the harmonium of Orgo. This is The URANTIA Book, copyright 1955 by URANTIA Foundation. Written by unknown authors, this pure orb, a microcosm of jeweled concepts, is heralded by many as a genuine revelation.
      Wherever we look in this magnificent reality portrayal, you and I see concepts evocative of our journeyings through the lands of multilevelate reality. Our minds summon up well-learned concepts of primalateness and finalateness as we read in The URANTIA Book that its description of reality origins as a sequence is a condescension to human thought patterns, the true source of all things residing in eternity relationships (5:19-6:1; 73:2,4; 1153:3; 1157:2). (In citing concepts in The URANTIA Book, you and I shall use the form page number:paragraph number on page, where the first (non-title) line of text on a page begins paragraph number one and each indented line (except title lines) begins a new paragraph, even in numbered lists. Thus, 133:4-6 indicates page 133, the fourth through 6th paragraphs.)

      Primal reality, The URANTIA Book identifies as the I AM, cautioning that this is only a concept (6:4-5), one with some difficulties (1152:5). The true reality, it states, is The Infinite. The I AM as portrayed in The URANTIA Book possesses a nature of ONENESS in its manifestation as the I AM (1152:6-1153:3). As THREE, the I AM is The Infinite One separated from The Infinitude with the eternally present continuum as The Infinity (1154:2). As SEVEN, it is a seven-segmented unity relationship (1154:4-1155:4; 1157:6) joined through a duality relationship (1157:7) to its finalateward partates, denominated the Seven Absolutes of Infinity (1155:4-1157:2).
      Though the systematics underlying this primal structuration are not described in The URANTIA Book, multilevelate reality's concept of field triates offers a plausible picture. The I AM, with its aspects of oneness, threeness, and sevenness, corresponds to Primalas as the Inceptive Triate, with its well-understood synthate, protoate, and versate. The I AM as one corresponds to the inceptive unon -- primal, indivisible. As three, the I AM manifests as the tripartite interactiveness of the inceptive trions. And the I AM as seven is the creative diversity of the inceptons.

      You and I focus our conceptual gaze on the Seven Absolutes of Infinity, which correspond to multilevelate reality's Seven Ordinative Realitizers, the Seven Ordinative Infinitons (1155:5; 1157:2). Like the Seven Ordinative Realitizers, the Seven Absolutes of Infinity consist of a primordial member (corresponding to The Original Reality) plus three absolute actuals (corresponding to the Three Ordinative Primalons) and three Absolutes of potentiality (corresponding to the Three Ordinative Aprimalons) (1262:2-5).
      Familiar ground rises up beneath our conceptual feet as we recognize, and to a degree understand, these seven absolutes: the Universal Father (corresponding to Oron), the Eternal Son (corresponding to Viton), the Infinite Spirit (corresponding to Multon), Paradise (corresponding to Formon), the Deity Absolute (corresponding to Vitence), the Universal Absolute (corresponding to Multence), and the Unqualified Absolute (corresponding to Formence). Each, like its multilevelate reality counterpart, is primordial, spaceless, timeless -- the source, upholder, and controller of a dimension. In addition to signifying the Absolute of material actuality, the term, Paradise, as used in The URANTIA Book, can refer to any of the Seven Absolutes of Infinity and, when qualified, to any reality at any level, for all reality is in some way associated with Paradise (7:9-10). In the multilevelate perspective, ordinative realities are timeless and spaceless, while transcendative realities are time-space-transcended, as taught also in The URANTIA Book about the absolute and absonite level, respectively (2:13,14).

      The Universal Father (designated the First Great Source and Center), the Eternal Son (designated the Second Great Source and Center), and the Infinite Spirit (designated the Third Great Source and Center) -- each having numerous other titles -- are alternately referred to in The URANTIA Book as the Paradise Deities. The Universal Father is the primalate of all reality; the Eternal Son and the Infinite Spirit each give rise to a single dimension and, through influality, to myriad realities in other dimensions. Since the Infinite Spirit is a manifestation of the Universal Father and the Eternal Son, and since the Eternal Son is in turn a manifestation of the Universal Father, then ultimately a reality proceeding from the Third Source and Center, for example, takes root first in the First Source and Center, passes out through the Second Source and Center, and finally emerges from the Third Source and Center. This appears to be the significance of the numeric designations in the titles of the Paradise Deities; that is, they indicate relative primalateness.

      The realities most immediately finalateward of the I AM that The URANTIA Book describes in any detail are the Seven Absolutes of Infinity. All realities between the I AM and the Seven Absolutes of Infinity it refers to as pre-existentials (1157:11), without further description. By this definition, structurates at multilevelate reality's segmentive and condensive levelates are pre-existentials -- as also are the foundates, which bring forth the realities of the four statums of the structive levelate.
      The inability of finite beings to perceive the existential realities of the Seven Ordinative Infinitons is taught in The URANTIA Book in the statement that the existential realities of the seven Absolutes are not perceivable by the technique of experience -- that only realities that are themselves experiential can be experienced (1165:5).

      The seven self-segmented unity relationships within the I AM correspond to multilevelate reality's seven inceptive septons, the inceptons -- Primalas as seven. These unity relationships are not the Seven Absolutes of Infinity, in the sense of position on the levelate ladder. But each unity relationship (corresponding to a separate multilevelate reality incepton) identifies itself, through a duality relationship, with an individual one of the Seven Absolutes of Infinity (multilevelate reality's Seven Ordinative Infinitons). To any being situated primalateward of the existential on the levelate ladder, each of the Seven Absolutes of Infinity, by virtue of a duality relationship, is a unique manifestation of the I AM. The duality relationships of The URANTIA Book correspond to the incepton-infiniton links of multilevelate reality, which identify each incepton with an individual infiniton.

      As does multilevelate reality, The URANTIA Book portrays space as real and as containing motion, even as itself moving (133:10). The multilevelate reality concepts of space, charge, and charged space are equivalent to The URANTIA Book's unpervaded space (123:4-6), space charge (also called space force) (139:5; 476:3-4), and pervaded space (123:4-6), respectively. Substance, relates The URANTIA Book, is mixed charged and space (1297:7-8), in agreement with the multilevelate reality perspective.

      Each of The URANTIA Book's three absolute potentials -- the Deity, Universal, and Unqualified Absolutes (or, in the multilevelate reality perspective, the Three Ordinative Aprimalons) -- is the immediate ancestor of the space force of its respective dimension (56:1; 126:4; 1149:6-7; 1261:3), as is portrayed also by multilevelate reality.
      Each of the remaining three Ordinative Unalons, the Three Ordinative Primalons, is the immediate primalate of the uncharged space of its respective dimension. The symmetry of the URANTIA Book-multilevelate reality agreement on space and charge would be complete were one to view each of The URANTIA Book's three absolute actuals to be the immediate source of the uncharged space of its respective dimension. Such is not explicitly stated in The URANTIA Book, but it is implied, in the URANTIA Book declaration that (physical) space is a bestowal of Paradise (124:6).

      In a vast elevation of the horizons of spatial concept, The URANTIA Book teaches that as finite beings attain higher levels of existence, their concepts of potential space become visualizations of the Seven Absolutes of Infinity (1439:5-7). Around and within themselves they perceive a seven-dimensional universe, where potentials and The Original Reality are as much a part of existence as actuals. You and I assess this as a leaving behind of the dichotomous mixes called continuums for purer, more primalate containments, protocontinuums -- specifically, the inceptons.

      References to intimate links between spirit and personality recur throughout The Urantia Book. Spirit, teaches The URANTIA Book, is the highest personal reality (140:9). Our relationship with the Infinite is spirital, not physical. The universe of spirit swarms with personality values that spiritizing persons progressively discover (141:3). This is so because the controller of the spirit universe is a person, The Eternal Son (Viton) (4:8). The controller of the physical creation, Paradise (Formon), is not a person. Consequently The URANTIA Book teaches only indirectly about materiality, the physic-related primality that corresponds to personality, the spirit-related primality.

      The URANTIA Book teaches about the statums of structivity (1260:4). You and I recognize the absolute level (2:14; 1260:4), with its attributes of timelessness and spacelessness, as the ordinative statum. More specifically, The URANTIA Book's existential absolute level corresponds to multilevelate reality's Statum Originus, while the experiential absolute level of The URANTIA Book is multilevelate reality's Statum Destinus (2:14). You and I agree to refer to The URANTIA Book's existential absolute level as the existolute level and to its experiential absolute level as the experolute level.
      As multilevelate reality's ordinative realities are one, so, too, are The URANTIA Book's Paradise realities one (25:5; 47:3; 104:6; 471:4-5; 1275:8-1276:1).

      The emulative statum, your natal levelate and mine, is referred to in the pages of The URANTIA Book as the realm of time and space, or the finite. Multilevelate reality's Statum Transcendus, transcending space and time, corresponds to The URANTIA Book's absonite level (from the words absolute and finite) (2:13). Like the transcendative statum, the absonite level intervenes between the absolute (ordinative) and the finite (emulative) (113:7) and precedes, as well as consummates, finite realitization (1162:5), constituting a reality pre-echo (1159:6). Absonite realities, referred to in The URANTIA Book as transcendental, or transcendentals, are not created: they eventuate (350:7). From the superfinite but subabsolute matrix of universe reality they appear, in place and functioning, when and as they are needed (270:2).

      Absonite realities occupy transcended space (multilevelate reality's transcendative space) and mature through supertime (multilevelate reality's transcendative time), teaches The URANTIA Book (4:12; 12:6). Among their structurates are superfinite occurrences of spirit and personality, which The URANTIA Book refers to as absonite (ultimate) spirit (25:5) and absonites, respectively (351:3; 353:6). These correspond to spirit and personality realitized at multilevelate reality's exemplative and advocative levelates of maincontinuum patternated by superpattern and supercontinuum patternated by mainpattern, respectively.
      The URANTIA Book describes Havona, an eternal, near-Paradisiacal universe, which is only partly related to time and space. Havona appears to correspond to the exemplative structive statum (157:2,5,10; 481:4; 1162:5). The exemplative statum may also include the URANTIA Book-portrayed pre-finite phases of reality subject to the control of vast beings called force organizers and other transcendentalers (126:2; 131:2; 133:9).
      In the outer space levels, uninhabited at present but destined for future inhabitation, no finite evolution will occur (1280:6; 1291:1,5). There, absonite development will factualize ever-more-Paradiselike realities. The outer space levels correspond to the advocative statum of multilevelate reality, where the finite endeavors to express the Infinite. On the future worlds of the outer space levels, the phenomenon of finite growth, or time-space experience, will not exist (1280:6). Absonite beings there will develop through direct contact with subabsolute but superfinite realities. You and I, also -- and all surviving mortals -- are destined, after attaining Paradise, for absonite function (1169:6; 1293:2) and even for limited penetration of the experolute -- multilevelate reality's Statum Destinus (1226:14; 1296:5) -- in a hypothetical future Cosmos Infinite (1168:3; 1169:4).

      Each of the three existolute actuals, as well as the Universal Father, maintains a discrete presence on Paradise, instructs The URANTIA Book, yet also a diffuse presence, as an absolute gravity circuit, or embrace, throughout the dimension of its creation and upholding (131:5-10).
      Recalling our conceptual voyage to multilevelate reality's Statum Ordinus, you and I perceive these absolute actual gravity circuits -- Paradise gravity, spirit gravity, mind gravity, and personality gravity -- as diffluates: Diffluums Ordinophysicus, Ordinospiritus, Ordinomindus, and Ordinopersonalus, respectively.

      Finalateward from The URANTIA Book's absolute level, you and I encounter portrayals of vast personality triates. Enthralled, we study the concept of the Seven Master Spirits (the Infinite Spirit partate as seven persons), described in The URANTIA Book as discretely located on Paradise (150:2). Each, states The URANTIA Book, is also diffusely present throughout a different one of the seven superuniverses (one-seventh of the inhabited creation) of finite reality and is the administrator of that superuniverse's nascent cosmic mind (275:4; 481:3). No explanation of this duality of presence is given, but you and I, from our journeyings in multilevelate reality, visualize the diffuse presence of a Master Spirit in his superuniverse as a diffluate impressing his focalate pattern upon every mind enstructurated from the primalate superuniverse cosmic mind, a segment of the structive mindal multocontinuum.

      Moving past the Master Spirit concept, you and I encounter the URANTIA Book teaching about the Creator Sons, seven hundred thousand in number. Each Creator Son (primalate in the Universal Father and the Eternal Son) (234:6-235:1) is described as personally in only one place at a time (377:2), but impersonally -- as the Spirit of Truth -- a diffuse influence over the truth-responding phases of the minds of the local universe of his creation and keeping (377:10). His coordinate creative companion, the local universe Creative Spirit, or Mother Spirit, a finalate of the Infinite Spirit, realitized just finalateward of the corresponding superuniverse Master Spirit, is a diffuse presence throughout the Creator Son's and Creative Spirit's local universe, actually defining its boundaries by her presence (376:7; 455:1). One hundred thousand local universes, relates The URANTIA Book, make up a superuniverse (167:12-15).

      Necessary for the functioning, throughout their local universe, of the Creator Son's Spirit of Truth (377:11-378:1), which she can also administer in the absence of the Creator Son (237:2; 377:11-378:1), the Creative Spirit appears to be this truth spirit diffluate. Her very realitization is in complemental response to the realitization of the Creator Son (374:1; 203:7). Her progressive personalization from the status of an impersonal spirit is through cooperation with him in universe creation (368:1-2; 205:1; 374:1-375:4).
      The Creative Spirit also appears to be a physical diffluate for the focalatic universe-building activities of the Creator Son, who is described as the pattern that this diffuse creative spirit uses to organize the physical local universe from preexisting energies (374:2-3). The Creator Son appears to be portrayed as also enfocalating an additional diffluate, a local universe spirit circuit through which he is conscious of the emotions and thoughts of a multitude of high spirit beings throughout his local universe (224:4).

      As you and I gaze at the shimmering URANTIA Book pearl, we become aware of something that has been before our eyes all along. A unique glow that girdles the orb's circular outline. There. That luminous ring presaging the face beyond our view. This soft radiance is the concept of morontia (9:3), a borderland universe of dimensionality whose realities and attributes brim with soul-quickening promise.
      Morontia appears to be a combination of the words MORph (form), ONT (existence), and TIA (a URANTIA Book suffix variously denoting place, class, or group): a class of forms of existence. Its story, weaving ubiquitously through The URANTIA Book, really begins where The URANTIA Book teaches that substance is a precipitant of energy (472:12-474:4). Energy, when its internal rates of revolution slow down to a certain point, transmutes into the massive pliability that you and I know as substance (544:4).

      There are beings, writes The URANTIA Book, called Morontia Power Supervisors, who wield multidimensional, multiphasic powers over spirit and physic (542:3,6). In both Continuum Physicus and Continuum Spiritus they command the obedience of fiery-hearted energy and also its calmer manifestation, substance. These masters of realitization coordinate the inert reactiveness known as physical energy with the vitalizing energy of spirit. Ceaselessly they produce and direct the flow of this spirit-synchronized physical energy, known as morontia energy in contrast to physical energy which is not associated with spirital energy. Morontia energy is a morontial pseudotransate of a morontio-spirital transate. Though physically derived, morontia energy is classified as non-physical. Through channels of morontia it streams, separate from those of spirit and physic (543:7).
      The morontia Power Supervisors, relates The URANTIA Book, slow morontia energy to the point of precipitation. The precipitant, they transform into morontia material, a substance which, like its morontia energy sponsor, is distinct from physic (544:4). (The URANTIA Book does not indicate that the spirit reality allied with morontia reality is similarly distinct from ordinary spirit reality.) Morontia reality is in effect shifted along the scale of Continuum Physicus from the neighborhood we recognize as physical. For example, morontia substance realitizes as its own unique set of elements -- one corresponding to, but different from, each physical element (541;6). Human eyes gaze through morontia realities unseeingly (436:3; 502:2; 2027:1).

      You and I shall require some new terms to help us explore this vista, which is opening to our view. Continuum Morontius, Spatium Morontius, and Fortium Morontius we envisage as those segments of Continuum Physicus, Spatium Physicus, and Fortium Physicus, respectively, which enstructurate as morontia energy and morontia material. Structurates erected in this new realm, we shall call morontiates. Morontia charge, like Fortium Physicus, can enspatiate in Spatium Mindus. The resulting structurates are morontiacepts.
      Morontia, instructs The URANTIA Book, designates a reality whose warp is spirital, whose woof is physical, and which occupies a vast level between the spirital and the physical (9:3). Since morontia energy is a morontial pseudotransate of a morontio-spirital transate, so, also, is morontia material, its precipitant. Morontia objects, therefore, respond to the overcontrol of spirit (542:3; 543:9-10; 544:6).

      A new world confronts us. An enchanted land with its own textured substances. Sparkling crystals. Flowing liquids. And more. Thrilling overtones of spirit which grace its myriad objects, mechanisms, creatures, and the countless actions occurring within its framework. And an astounding truth takes form in our minds. Morontia is a cloak that the world of spirit dons to make itself visible to those outside its dimensional boundaries.

      You and I devise more terms. Spirontia, a combination of the words SPIRit and morONTIA, shall designate the dimension of the morontio-spirital transate that we are exploring. Continuum Spirontius is the ovracontinuum of Continuums Morontius and Spiritus. Spatium Spirontius and Fortium Spirontius are morontio-spirital diliterates. Spirontial structurates, we shall call spirontiates. Spirontial charge can enstructurate in Spatium Mindus as spirontiacepts.
      Morontia is the reality of the mortal afterlife and is to the resurrected ascender, or morontia ascender, what physic is to humans (540:3; 541:2-3; 542:4). Morontia material can enstructurate in Continuum Morontius as living morontia forms (483:11; 542:3). The Fortium Morontius of morontial subbrains is capable of transceptualizing, enspatiating in Spatium Mindus as morontia mind (481:2; 483:11; 1205:5; 1236:5), a morontiacept.

      The pages of The URANTIA Book brim with material about the soul, which is easily recognized to be -- as it is also portrayed by multilevelate reality -- the physical phase of a mindcept. Within these extensive URANTIA Book teachings, eyes attuned to multilevelate reality concepts readily detect a familiar picture of the soul as a physically associated pseudotransate related to a spirital adpseudotransate (multilevelate reality's spirosoul) and existing within a physico-spirital transate (multilevelate reality's transsoul). In observance of the URANTIA Book concept of morontia as a physicality distinct from what you and I ordinarily call physic, we rephrase this to: a morontially associated pseudotransate related to a spirital adpseudotransate and existing within a morontio-spirital transate.
      You and I note that where the pseudotransate morontia charge, Fortium Morontius, enstructurates in Spatium Mindus as morontia mind, its transate ovracharge, Fortium Spirontius, enstructurates in Spatium Mindus as spirontial mind. And we realize that in discussing morontia structurates, we must remember that they are pseudotransates and that what they do is only a reflection of what their containing spirontial transates are doing.

      A tale of survival and transdimensionalization unfolds before our eyes in the dazzling URANTIA Book pearl as you and I look on, enraptured. After physical death, instructs The URANTIA Book, the sleeping souls of persons who have decided to undertake the Paradise ascent are translated. Ministering spirits transport them up beyond the earthly atmosphere. Through the reaches of space they speed, to distant lands of morontia. There, teams of ministering beings invest these slumbering souls in the first of a succession of bodies of morontia material of increasing spiritality (542:2-4; 544:5-6). A series of physical planets harbors these morontia ascenders, specially constructed spheres overspread by morontia environments of a beauty and spiritality that increases in step with the progressively spiritized morontia forms of the ascenders. These are the morontia worlds, the first seven being the mansion worlds (540:3; 541:4-5).

      The URANTIA Book relates the far-flung story of the three mindal partracontinuums: physical mind, spirital mind, and mindal mind (this latter in terms of its pseudotransate, mid mind) (140:4; 1218:7; 2097:2). No purely mindal personal beings, it instructs, are to be found anywhere (334:7); and neither spirital nor physical beings directly perceive the soul (1478:7). Even the realm of morontia material -- a physically associated reality -- is not penetrated by human vision (2023:2; 2041:2). Morontia bodies and environments are perceptible, tells The URANTIA Book, to appropriately sensoried spirital and physical beings (543:9-10; 545:2).
      You and I conclude, from the above description of bidimensionality, that the visualizations experienced by those spirital and physical beings have to do with spirontial bodies and environments. Corresponding to each morontia structurate is its adpseudotransate spirital structurate. It is only these pseudotransates that the spirital and physical beings see, spirontia projected into their respective planes of existence. And again we are reminded that where morontia is, there, too, is spirontia. And also morontia's spirital adpseudotransate.

      In some instances, The URANTIA Book uses the word, morontia, as if this term were synonymous with mind or a phase of mind. This appears to emphasize the fact that physico-spirital coordination is a function of mind (104:2; 136:1; 1110:11; 1218:7). Completely different from this are URANTIA Book references to morontia mind (140:4; 189:7), the mind endowment of creatures occupying morontia forms (107:1; 341:5).
      Morontia mortals (340:2) become more understandable to you and me when viewed by means of a concept we have employed previously: that of a quindirectate. The new, or ascendant, quindirectate of the morontia progressor is similar to the old, or preascendant, quindirectate of the human experience. The primary difference is that each physically enfortiated component of the human quindirectate is replaced, in the post-human quindirectate, with a morontia fortiate.
      The five pseudotransates comprising the ascendant quindirectate are: vitris, spirit mind, mindal mind (transsoul), morontia mind, and morontia brain. As the ascending personality constructs links between morontia mind and spirit mind through the total action of this quintransate, ascendant soul growth (744:9) occurs (hence, ascendant transsoul growth). Both the soul and the morontia mind are morontiacepts: Fortium Morontius enspatiated in Spatium Mindus. The soul, like morontia mind, is a Fortium Morontius phase of a diliterate of Fortium Morontius and Fortium Spiritus enspatiated in Spatium Mindus. Therefore the soul, like morontia mind, is classified as morontial. Enspatiated in Spatium Mindus, both morontia soul and morontia mind are, in addition to being morontia realities, mindal realities.
      But soul is distinct from the mind of morontia. It is soul. It is Mindum Mindus, not Mindum Morontius. The Fortium Morontius of morontia mind enspatiates in Spatium Morontius as well as in Spatium Mindus. Unlike morontia mind, soul is not a dispatiate: its charge never enspatiates outside of Mindum Mindus. Associated through the transbrain with the vitrion as well as with the morontia branion, the soul, under the spiritizing influence of the vitris through the spirital mind, develops concepts coordinated with, but incorporating factors realitized spiritward of, the morontia mind.

      The URANTIA Book describes morontia material as embodying a functional spiritality (544:6) -- or, worded otherwise, as under the control of a spirit reality. In multilevelate reality terms, it possesses a spirital adpseudotransate. This endorses the idea that morontia material is a pseudotransate in a morontio-spirital transate.
      Spirontial substance comprises an intermediate reality between the physical and spirital dimensions. This is true, also, of morontia material and all other morontia reality (189:8) -- morontia mind and morontia soul -- because of morontia's spirital overcontrol. The Morontia Power Supervisors produce morontia material of increasing spiritality on each successive morontia world (543:10). Morontia material and morontia plant and animal life, though identical in basic form from world to world, display increased functional spirital overcontrol as the spheres are ascended (543:9; 544:6). Sphere by sphere, the morontia worlds progressively take on the aspect of spirital worlds. Spiritization of the soul on the morontia worlds is limited only by the potentials of each increasingly spirital morontia form and mind combination.

      Some creatures inhabit estates between the spirital and physical but are not morontia beings -- for example, the univitatia (493:2) and the spironga (416:3; 523:2). Univitatia, tells The URANTIA Book, are a spiritually uniform class of life (493:3). Univitatia is a combination of UNI (one), VITA (life), and TIA (in The URANTIA Book: place, class, or group). Resulting meaning: a uniform class of life -- or perhaps a class of uniform SPIRIT life (since spirit is frequently defined as a VITAlizing force). Spironga is perhaps a combination of SPIRit, ONt (existence), and GAia (earth): literally (and positionally), existence between spirit and earth.
      The continuums containing the univitatia and the spironga could perhaps involve associations of physic and spirit analogous to those of spirontia but different in detail -- for example, they could embody a different set of physically-derived elements, a separate group of spirital structurates, and their own unique transdimensional links.
      The URANTIA Book instructs that the reason the soul, a mindal reality of the mid mind (1218:7), is classified as morontial is that it exists in an estate between physic and spirit (1218:7). But univitatia are not classified as morontial, though they, too, occupy such a plane. These physico-spirital beings live on morontia spheres with morontia ascenders, with whom they share their quarters and interact as an extended family. Their forms are similar to morontia forms and are attuned to the scale of ascending morontia on the morontia spheres. A clue to their nonmorontia status could lie in the fact that physical substance and energy, tells The URANTIA Book, take on profoundly different manifestations at different levels in the universe. The reason the univitatia (and also the spironga) are not designated morontia could be that the physic in their physical phase is different than the physic in (or antecedent to) the physical (morontial) phase of the morontia ascenders.

      Morontia mortals, also known as morontia progressors (342:2), tells The URANTIA Book, can perceive both physical and morontial realities (498:8; 545:2). A quality of depth resides in two displaced views of a physical reality. Similarly, the differential between the observations of spiritally inactive physic and spiritally influenced morontia -- a quality which you and I might call morontia depth (554:2) -- represents factors of spirit reality.
      Morontia mota is described in The URANTIA Book as a successor and advancement over human philosophy, which is made possible by the dichotomously based vision realized in the morontia estate (554:2). Mota may be a pluralized or generalized form of the word mot (pronounced moe), meaning a penetrating remark (which in turn derives from the latin motta -- alternately muta -- meaning utterances). In The URANTIA Book appears a group of utterances of penetrating human philosophical observations that correspond to insights of morontia mota (556:1-557:14).

      The new morontia ascender faces a period of discovery and mastery of the instinctual, emotional, and mechanical equipment of the morontia life vessel. Only after this can morontia will -- apparently the function of the ascendant quindirectate -- emerge (1236:4). But until the arrival of the will of morontia, states The URANTIA Book, the soul, with its humanly-evolved character patterns of reaction, functions acceptably (1236:4,6; 1237:2).
      Within the subterranean instinctual reaches of the human mind twist and coil urges developed through long ages of prehuman evolution. With awesome persuasion, a phalanx of emotions enforces the biologic mandates of genetically programmed instincts. The associated spiritate in the human quindirectate modulates these animalistic but vitalizing drives with overtones of spirituality, producing the higher human sentiments (1193:3,6; 1199:6-7; 1205:2).
      In the morontia life, instincts and emotions consist of nonevolutionary and nonanimalistic configurations of intertwined morontia and spirit (1224:1; 1243:3). The soul values previously developed through human life that resonate to these higher patterns of motivation provide the only impetus to action, endeavor, and basic life activities for the new morontia ascender. Increasingly during the morontia ascent, the spiritizing soul discovers, and assimilates into its metamorphosing structure, patterns of tendency inherent in the progressively spiritized spirontia mind as uplifted by the influence of the associated spirital mind.
      Five hundred seventy successive morontia forms and minds clothe the soul of the ascender, one on each morontia world of progressively spiritized substance, flora, fauna, and culture (542:3-4; 543:9-10). After ever more spirital growth, relates The URANTIA Book, the soul -- formerly a physico-spirital coordinating phase of mind -- soars beyond physical tabernacles and physically related values. Exalted, totally spirit in nature (342:4-5), the previous morontia ascender receives a spirital form (342:4) and a spirital mind (430:2). And the new spirit ascender (342:7; 1237:3) departs from the highest morontia world for the initial sphere of the life of spirit. Like the morontia worlds, the spirit worlds are material spheres (154:4).

      The URANTIA Book teaches that nascent mind responds to spirit overcontrol (102:5; 484:4). The Universe Mother Spirit, it tells, manifests impersonally in a partateward direction as the seven adjutant mind-spirits (402:2), enveloping all human and animal minds on a planetary basis and causing the cosmic mind of the superuniverse Master Spirit to enstructurate into relative individuations, separate minds of the creatures of the planet (103:3). Each adjutant mind-spirit is an influence of a unique nature upon all the individual material minds on the planet of its activity (401:7; 402:4-403:1). The first five adjutant mind-spirits are the continuing source of animal and human mind, comprising the material reactions and instincts, while adjutant mind-spirits number six and seven function only with human mind (403:2). Human intellect, relates The URANTIA Book, resides in the rhythmic pulsations of the adjutant mind-spirits (1286:6).

      Distinct from the seven adjutant mind-spirits, the personal presence of the Universe Mother Spirit as a diffluate local universe circuit -- the Holy Spirit -- encircuits adjutant-spirit-prepared human minds capable of moral decision into her multiate, sensitizing them to the function of the Spirit of Truth, which is active on individual planets on a total planetary basis throughout the local universe (379:4-5; 402:2).
      The Holy Spirit, an overate vitris, provides a uniform spirit influence for a whole local universe. Each Holy-Spirit-encircuited, Spirit-of-Truth-endowed mind, teaches The URANTIA Book, becomes host to an individual, mind-indwelling vitris called a Thought Adjuster (379:5), which is the presence of the Universal Father (1176:4; 1177:4). An unattenuated fragment of Deity (35:5; 1177:3; 1180:5), a free unitention, the impersonal Thought Adjuster is sometimes referred to as spirit (1182:7), but its levelate is described in The URANTIA Book as primalateward of the point where spirit diverges from any other dimensional reality (1182:7-1183:2); in multilevelate reality terms, primalateward of the segmentive levelate.
      It is the Thought Adjuster who keeps the living spirit transcripts of those mortal memories that possess spirital value from the time when the material mind perishes at physical death until the previously physical mortal is resurrected on the mansion worlds as a morontia mortal (535:2; 1236:3). A surviving soul is destined to fuse with the associated Thought Adjuster sometime during the morontia experience, factualizing, through this oneness-of-being with the divine indweller, the attainment of eternal life (64:3; 449:4; 539:3; 1237:4-1240:2).

      Drifting in our craft on the sunswept ocean and gazing into the URANTIA Book mindate pearl, you and I encounter the concept of the seraphim, or angel, who watches over a human soul (one angel is described as really two seraphim, who work in complemental pairs). The seraphim, teaches The URANTIA Book, are discrete personalities, finalates of the local universe Mother Spirit. It is these bright beings who deliver surviving human souls to the mansion world resurrection hall for reunion with their waiting Thought Adjusters and awakening in morontia forms.
      An unexpected intimacy between the seraphim and their human subjects seems to be implied throughout the URANTIA Book narrative, which teaches that like a human mother, the guardian seraphim provides the substance for the human's new morontia form for the awakening on the mansion world (341:5; 483:11). Consecration to the will of the Universal Father is described as the key to survival (1221:3-6) or, more simply, faith in God's love (1537:5). If the mortal has made a supreme decision to become godlike, consequently being assigned a personal guardian seraphim (in contrast to a seraphim of group guardianship), the personal seraphim will, after the mortal's life in the flesh, accompany the resurrected ascending being through increasingly spirital life after life as a visible associate.
      The URANTIA Book teaches that the seraphim is in possession of the mortal soul after the mortal's death (533:2; 1234:4). Suggestions of intimacy grow as you and I read in The URANTIA Book that a seraphim of group custody is capable of maintaining thousands of slumbering souls in an unexplained type of custody pending a group resurrection (1247:8), possibly requiring assistance from others in order to divest herself of them (1235:1; 1248:1). The URANTIA Book describes the soul as lodged in the custody of the seraphim (1248:1), a term suggestive of an inherent type of custody. We encounter a description of the guardian seraphim as the encompassing seraphim (1245:6) and a statement that her major responsibility toward the soul is to guard it (1246:4).

      Our minds search for an understanding of the possible connection that The URANTIA Book envisions between the seraphim and the associated soul. We wonder: where is the soul supposed to be with respect to the guardian seraphim? How could a seraphim of group guardianship meet the needs of several subjects at once, particularly if they were in widely separated locations? How would the seraphim find the soul of a deceased human whose body had been annihilated? At human death, the guardian angel is described by The URANTIA Book as leaving immediately, but not as gathering up anything (1246:7-1247:1).
      Drawing on our background in multilevelate reality, you and I develop a theory taking account of these factors. The human soul as visualized in The URANTIA Book, we theorize, is a part of the guardian seraphim's personal realities, enspatiated in an area of Spatium Mindus that is enstructurated in a mind of her personal equipment. We refer to this hypothetical mindal structurate within the person of the guardian seraphim as the amnion, the place of development of the soul (which is described in The URANTIA Book as being in embryonic estate until mortal death, the time of delivery of the infant soul).
      Stepping back from our new concept, you and I examine some of its implications. The URANTIA Book teaches that a seraphim can envelop, or enseraphim, living nonmaterial beings of all orders into her person in order to convey them to remote destinations (147:2; 430:4-431:3; 438:3). She appears to transport no more than a few -- most likely only one -- living supermaterial persons at a time (828:1). Perhaps, however, a single seraphim could carry many living human souls, embryonic as they are, more yet in the sleep of death, which might not demand as many energies from her.

      Picture one or a hundred living human souls enspatiated warmly in the seraphim's amnion, nourished through the natal umbilical by her inner energies. Thousands more could drift sleeping, isolated from the energy systems of human bodies, each awaiting resurrection or, alternately, the dissolution (37:2-38:1) of the factors of the unresurrected soul. A writer of The URANTIA Book mentions having been advised by a local planetary supervisor not to reveal some of the interesting aspects of what happens to the soul in death (1234:1). This unexplained proscription seems puzzling; but our amnion hypothesis, if at all applicable to The URANTIA Book perspective, could possibly be unsettling to some.

      As you and I gaze at the URANTIA Book pearl before us, we experience the dawning realization that the lustre, itself, of this mindate gem is a reality that we can explore. This imbuing glow is Deity (multilevelate reality's unitence), casting everywhere around it the flashing luminance of divinity (multilevelate reality's unitivity).
      Deity, teaches The URANTIA Book, is undivided and indivisible unity (1138:2; 1282:5). Deity realities always seek manifestation as personality (16:2); in fact, personality is a level of deified reality (8.1). Divinity is the unifying quality of Deity (3:3).
      Reality, relates The URANTIA Book, derives from the existolute, or Paradise, phase of existence, which corresponds to multilevelate reality's Statum Originus. Reflecting from the existolute finalateward, through the prefinite phase (multilevelate reality's Statum Exemplus) of the absonite level (multilevelate reality's Statum Transcendus) into the finite level (multilevelate reality's Statum Emulus), reality then ascends into transcendental consummation in the postfinite phase (multilevelate reality's Statum Advocus) of the absonite level and attains final destiny at the experolute level (multilevelate reality's Statum Destinus).
      The URANTIA Book applies an individual totality adjective to each experiential reality level. Supreme, ultimate, and absolute signify the total reality of the finite (multilevelate reality's emulative), absonite (multilevelate reality's transcendative), and experolute (multilevelate reality's destinative), respectively. Supreme values, for example, are values that attach to all of time and space as a single totality.

      The word, God, as it is encountered in The URANTIA Book, refers to some personality of Deity: God the Son, for example -- or God the Supreme (3:19-4:13).
      The appellations God the Supreme, God the Ultimate, and God the Absolute designate the personality associated with the experientially unified totality of the finite (emulative), absonite (transcendative), and experolute (destinative) levels (statums), respectively (4:10; 4:12-13). God the Supreme, for example, is the personality which will one day be synthesized with the power control of the total creation of finite time and space (the Almighty Supreme), the joint reality of the two comprising the Supreme Being (11:2). God the Supreme is the maximum total reflection of triune Paradise Deity that can be projected into finite time and space (Statum Emulus) (11:2; 1266:2).

      The mysterious, godhead-spanning concept evoked in The URANTIA Book by the denomination, trinity, you and I recognize as multilevelate reality's trinate, or treity. Radiative triniates, gravitative triniates, and trinitivities flow in concept through the reality portrayal filling the pages of The URANTIA Book, mutually undifferentiated, mutually unexplained, all designated by the term, trinity.
      Each of the three types of treity -- radiative triniate, gravitative triniate, and their twofold combination as a trinitivity -- corresponds exactly to an individual type of trinity described, but not individually named, in The URANTIA Book.
      Well understood concepts greet our inquiring minds in the URANTIA Book instruction that only Deity, and not personality or any other reality, can join in a trinity (16:2; 112:7; 114:3; 1145:5; 1167:5-6); for you and I are already acquainted with the multilevelate reality definition of a treity as the combination only of unitences; i.e., unipotences -- and, as you and I shall see below, some (trans-estatally Deified, or unipotized) unitivences. Since The URANTIA Book describes the Paradise Deities as persons as well as Deities, and since it also relates that only Deity is contributed to trinities, you and I perceive that trinities are fractial in nature, as also are multilevelate reality's trinates.

      Trinities, relates The URANTIA Book, can be existential or experiential. An example of an experiential trinity is the Deity of the Supreme Creators, the Deity of the Architects of the Master Universe, and the Deity of the Unqualified Supervisors of the Supreme as the prototons in a gravitative trinity, their oneness over their unialities joining together the personality of God the Ultimate with the the superpower control of all of the supertime and transcended space of absonity, resulting in the empowerment of God the Ultimate (12:5-6; 16:4; 1171:3). This trinity is known as the First Experiential Trinity, also as the Trinity Ultimate (16:4; 352:7).
      The existence of two types of triniatal treities -- one (radiative) possessing two unifying prototons and one (gravitative) possessing three unifying prototons -- corresponds to the (unexplained) URANTIA Book teaching that trinitization can involve two Deities or alternately can involve three Deities (146:2; 146:3).

      The URANTIA Book describes the existential trinitization of the Infinite Spirit -- the Conjoint Actor -- by the Universal Father and the Eternal Son, in which the Infinite Spirit Deitizes through conjoint creation of the central universe of Havona (91:5), including both its physical and spirital realities (91:2-3). You and I understand this, for we perceive it, through multilevelate reality-attuned eyes, as a conipotization -- more specifically, as the conipotization of Multon, the duo-bisynthal treotron in the duo-trinitivity, Anprimavum, through the act of the creation of his coniality, Havona.

      The URANTIA Book tells of the unsuccessfully attempted eventuation of the 28,012th Architect of the Master Universe (352:3), which you and I perceive, in our multilevelate reality frame of reference, as an unsuccessful unitent unialitization terminating in unitent deunitentionization because of the unavailability of any matching uniality.

      The creation of a Paradise Creator Son on the Isle of Paradise by the Universal Father and the Eternal Son joined in the bonds of creative union (234:6-235:2) is a radiative triniatization, the first type of URANTIA Book-revealed trinity, where two original realities create a third, derivative reality. So, also, as you and I shall now see, is finaliter trinitization, where two finaliters produce a third being, a conjoint offspring (249:2-3).
      The URANTIA Book relates a story of postmortal glory in which perfected mortals who attain the status of sixth-stage spirits, upon the attainment of Paradise and the Universal Father, are subsequently mustered into the Corps of the Mortal Finality under eternal oath of allegiance to the Paradise Trinity, becoming finaliters (343:7; 346:4; 351:2; 1292:2).

      Sometimes, tells The URANTIA Book, two finaliters can trinitize, thereby actualizing their joint concept of trinitization as a living being: a creature-trinitized son (249:2-251:4).
      How, you and I wonder, can The URANTIA Book teach that glorified ex-mortals, who are not Deity, engage in trinitization, when it also teaches that only Deity can trinitize? The answer lies in the multilevelate reality description of treities.
      A finaliter trinity is a biunitratiate. It is a unitivent -- not a unipotent -- triniate. A unitivent triniate can only exist if each triniatal unitant (unitivon) is perfectly unified internally so that the unitivonic unitivention can submit the internal, or direct (endionic), unitivonic uniality to the unitivent triniate, thus satisfying the unitence completiality criterion. 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 unipotence -- Deity. Thus, through trans-estatism, unitivity attains to Deity and Deity simultaneously attains to unitivity. Unitivence and unipotence can be used as relative terms within 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 endionic or exionic.
      From this, you and I perceive the consistency in the URANTIA Book teaching that finaliters can trinitize, even though it also instructs 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), who is a Diety. (The phrase, a Deity, in contrast to the single word, Deity, refers to a being who possesses the attribute of Deity). The fact of the ability of finaliters to treitize, combining together their individual unitences, which are unitivences, reflects their Deitizing divinity as personalities of the Supreme, 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 conjoint finaliter 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 experience in living and nurturing the concept.
      From our multilevelate reality studies, you and I know that the unitentions and unialities of unitent multiunities must be perfectly unified and, inaccordance with the unitence completiality criterion, that unitent multiunities must be completial multiunities. Thus we understand the reason behind the URANTIA Book teaching that 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.
      This requirement of completiality status also explains the URANTIA Book teaching that a creature-trinitized son, after subsequent re-trinitization by the Paradise Trinity, embodies all of everything regarding the trinitization concept (253:5).

      In bringing their trinitized offspring into being, the two trinitizing finaliter forbears undergo a sublime experience. They come literally to share one spirit on the ultimate (totalized transcendative) 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. The single trinitizing episode of these two exalted individuals exhausts their trinitizing potential (249:4) -- a limitation that does not apply to the infinite Deities when they create through trinitization, supplying exionic 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 endionic unialities, taken from their own personality realities. This explains the URANTIA Book teaching that one of the trinitizing partners gives up to the trinitized offspring some personality prerogatives (250:2-4), resulting in apparent modification of the personality of that parent. This further evidences that a finaliter triniate is a union of unitivences, constituting a unitivent biunity, and that the offspring is a unitivon.
      In the far future, when the Supreme Being shall have actualized and all finite evolution will be complete, tells The URANTIA Book, the modified member of the finaliter trinitizing pair will again be as before, with no loss of personality prerogatives. The reason for this would seem to be that at that time the Supreme Being, newly attained to full personal function, will be able to take over from the modified trinitizing partner the task of supplying the finaliter-trinitized son with personality realities.

      The URANTIA Book does not explain in detail other sub-Infinitumal triune relationships (inter-infinitonal relationships), only referring briefly to triunities and triodities. It does, however, tacitly teach the function of these relationships. The Paradise component of multilevelate phenomena, it relegates to an ambient background participation, by employing the locative (rather than structural) descriptor: in the presence of Paradise (6:3; 98:1; 1154:7).

      As these divine mysteries open to our eyes, you and I wait, gazing upon the URANTIA Book mindate pearl in the great, sacred ocean of human thought, for the lustre of its Deity concepts to reveal to us the other types of trinates that we know, from our study of multilevelate reality, exist. Our confidence is soon justified. There. See, swirling within the spheroidal luminance, the URANTIA Book portrayal of a second type of trinity, the joining of three Deity creators (or consummators). This, comprising as it does three unitants, is a unitent triunity.
      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 triniates. 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).

      Having encountered the two triniatal types of multilevelate treity in the pages of The URANTIA Book, you and I cast our eyes about in the Deity glow for the final, and most complex, form of treity. We seek an occurrence of the two-story trinitivity, a unitent biunity whose triune versotonic derivatives are themselves the finalateward protoate of a unitent triunity. And we discover one which, as presented in the temporal sequential language sometimes employed in The URANTIA Book to describe the relationships of eternity (5:19-6:1; 73:2,4; 1153:3; 1157:2), appears, in the non-multilevelate reality perspective, to be two separate triniates.
      Enthralled, we read the URANTIA Book account of the actualization of the Infinite Spirit. The Infinite Spirit, the URANTIA Book instructs, actualizes as the oneness of the Universal Father and the Eternal Son (90:1-3) -- which you and I recognize as the duo-duotronic sumotron in a unipotent biunitratiate -- a unipotent radio-triniate functioning as a trititivital radium. Subsequently (on a finalateward, not a temporal, basis) the Infinite Spirit voluntarily joins as one with the Universal Father and the Eternal Son, pledging eternal loyalty to them (90:6-91:1).

      Excitedly, you and I recognize this twofold transaction of infinite Deities as the trinitivity, Persospirivum, which we encountered in our earlier multilevelate reality exploring. The Universal Father and the Eternal Son are the radiumic prototons, Oron, and Viton, respectively. The Infinite Spirit is Spiritum Multonus -- the duo-duotron -- and is the spirital aspect of Multon, the duo-bisynthal treotron in the duo-trinitivity, Anprimavum, in which Persospirivum is one of the two co-trinitivities.
      In Persospirivum's companion co-trinitivity, Materophysivum, the Universal Father and Paradise are the radiumic prototons Oron and Formon, respectively. The Universal Manipulator is Physicum Multonus -- the duo-duotron -- and is the physical aspect of Multon. Multon as the duo-trinitivital duo-bisynthal treotron is both of these beings -- Spiritum Multonus and Physicum Multonus -- as well as being The URANTIA Book's Third Source and Center, the source and controller of the universe of mind.

      From all of this, you and I begin to realize why The URANTIA Book employs such a diverse collection of appellations to designate the presence and performance of Multon in varying universe situations. The Infinite Spirit, administering all post-Eternal-Son spirit, is multilevelate reality's Multon as Spiritum Multonus. The Universal Manipulator, ruling all post-Paradise physic, is Multon as Physicum Multonus. The Third Source and Center, creating and upholding all mind, is Multon as Focalum Multonus, the controller of Focalum Ordinomindus. And the Conjoint Actor, carrying out the combined purposes of the Universal Father and the Eternal Son, is Multon as the duo-duotronic agent of Viton (the Eternal Son) and Oron (the Universal Father) (99:1-5), whether it be as Spiritum Multonus or Physicum Multonus.

      In its presentations of the infinite triunities of the Seven Absolutes of Infinity, The URANTIA Book primarily addresses the personal aspect of being, as contrasted with the material aspect of being. Even though it teaches that Deity encompasses impersonal components as well as personal factors and is cognizant of physical energy as correlated with spirit by the Conjoint Actor (641:3; 1138:2; 1167:4; 1167:5), The URANTIA Book rarely addresses the impersonal aspects of Deity or of Deity multiunity. The co-trinitivity, Persospirivum, it mentions, describing some of its structure and function, in descriptions converted from the concepts of multilevelate relationships into the visualizations of the sequential transactions of time. But Persospirivum's companion co-trinitivity, Materophysivum, is not directly mentioned in The URANTIA Book; neither is its encompassing duo-trinitivity, Anprimavum. Nor is the unitent duo-biunity, Anprimalum, which is Anprimavum's radium, mentioned, or the materiality-related co-biunity within Anprimalum, Materophysicum -- only Anprimalum's personality-related co-biunity, Persospiritum.
      The URANTIA Book addresses Anprimavum's impersonal Deity aspects and corresponding structuralities in a few rudimentary statements. The Universal Manipulator, it tells, depends upon Paradise (Formon) for his physical empowerment (as does his multilevelate reality persona, Multon) (101:8-9). Deity encompasses impersonal components as well as personal factors, it relates, and is cognizant of physical energy as correlated with spirit by the Conjoint Actor (641:3; 1138:2; 1167:4; 1167:5).
      The fact of impersonal Deity realities conjoining as a co-trinitivity with the Paradise Trinity, which is one co-trinitivity in multilevelate reality's duo-trinitivity, Anprimavum, The URANTIA Book addresses with the recurrent qualifying phrase, in the presence of Paradise (6:3; 98:1; 1154:7).

      The term, triunity, as used in The URANTIA Book, carries 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 (to which you and I shall refer, on occasion, simply as the Absolutes). A triunity requires a unifier. And the estate of a unifier must exceed that of its unitants. Only the Universal Father, therefore, capable of unlimited primalatic manifestation, could function as 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 meaning 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, describing individual cases but not categorizing or naming them. It does not include them in its definition of triunities. In some instances, it refers to a subinfinite triunital multo-unity of living beings as a class -- but not in the sense of a structurate. As an example, the Paradise Trinity brings seven types of Reflective Spirit into being (200:5); that is, the Paradise Trinity is the primalate of the Reflective Spirits in a non-temporal source relationship. Each Reflective Spirit corresponds to a versoton in the triunity of the Universal Father, the Eternal Son, and the Infinite Spirit (200:5). The Reflective Spirits comprise 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, relates The URANTIA Book, is provided with 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 who rule 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, or graviumic, versotons -- the sevons.

      See, among the vast URANTIA Book concepts of subinfinite triunities, the Ancients of Days -- Trinity-origin beings (209:3-5) -- themselves requiring, 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, the trivons, 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.

      As you and I eagerly follow the swirlings of the Deity glow of the URANTIA Book mindate pearl, we notice the recurring concept of an embrace, signifying a relationship in which Deity associates with non-Deity. And we recognize the URANTIA Book concept of an embrace as the action of a unifier upon a multo-unity and its component multiatons.
      Cherubim, relates The URANTIA Book, are an order of ministering spirit just below the seraphim, and, like the seraphim, are created by the Local Universe Mother Spirit and work for the development of the souls of individual mortals (286:3; 422:2-423:1). Deserted cherubim are those cherubim whose mortal subjects have passed through the portals of material death; for though seraphim may accompany their subjects after death, cherabim do not (423:6).
      Sometimes the Mother Spirit embraces deserted cherubim (423:6). As the focalate of their very being -- the focalatic unifier in their triate of identity -- she thus transmutes them to a higher estate of being, to the status of Mansion World Teachers, a separate order that works with resurrected morontia mortals on the mansion worlds (423:6). No details are given about the multiplicity of cherubim included in a specific such embrace.

      Subsequently the Universe Mother Spirit re-embraces some of these once transformed, then progressively experientialized, Mansion World Teachers, transmuting 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.
      As you and I ponder this migration-of-being through diverse multo-unities, we realize that such a mechanism is necessary if intelligences are to transmute from one estate to another. Few beings work alone on high, teaches The URANTIA Book (312:2): in one way or another, all are working associates of their fellow unitons.

      The embrace of the Paradise Trinity creates various types of multo-unities of postmortal ascenders in various numbers. Groups of seven thousand ascenders become the protoate in unities of Those Without Name and Number (246:7-247:2). 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 Paradise Trinity in multiates of seven-hundred thousand, becoming Mighty Messengers (245:5). When some creature-trinitized sons, the offspring of finaliter trinitization, 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 (248:5; 254:2; 256:2).

      To be fused with a spirit fragment of an entity is to be incorporated as a multiaton into a multo-unity controlled by that entity. On young worlds, each surviving mortal will sometime fuse with a fragment, not of the Universal Father, but of the local universe Mother Spirit (590:2-3). In rare cases, an ascending mortal of the order that normally fuses with Thought Adjusters fuses, instead, with a fragment of the local universe Creator Son (449:5-450:1). Spirit fusers (spirit-fused mortals) are restricted to the confines of the local universe (451:6-452:1), and son-fusers (son-fused mortals) are restricted to the superuniverse (450:3; 452:1). Every fuser of every type is generally restricted to the level of origin of their fusion spirit (452:2), though spirit fusers and son fusers sometimes travel beyond, and even reside beyond, these locations (450:3; 452:2; 453:4-5).
      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, each circuit a ring of billions of Havona worlds, 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, even comprising, different orders and sets of beings leads to a thrilling insight. You and I agree that the term, genus unity, or genon, shall signify a multo-unity comprising the total population of a given order of being. All of humanity, for example, is a genon. Or all of angelity. Or all of mansion world teacherhood. And through this viewpoint we perceive 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 possesses 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.

      On Paradise, tells The URANTIA Book, motion is not inherent; it is volitional (120:4). Paradise substance, apparently analogous to multilevelate reality's ordinophysic, is described as composed of stationary particles. Time as we know it is described as not existing there. Paradise consciousness, portrayed as a type of sequence consciousness, seems to our multilevelate reality outlook to be the sequence consciousness of ordinotime as contrasted with the interval consciousness of emulotime.
      One might imagine that Paradise, since it is an absolute, is not invaded by other absolutes. Paradise substance as described in The URANTIA Book, however, is primalate in a compound field. Paradise substance is described as the space potency of the Universal Absolute (reminiscent of a supercharge field) interspersed with Paradise Area (calling to mind a superspace field) (120:2-4). This composite comprises, from a multilevelate reality perspective, a continuum: Continuum Ordinophysicus.

      URANTIA Book concepts stretch away from us in all directions, a harmony of reality visualization. But it is time for you and me to go. One last concept we permit ourselves to examine before we leave.

      As you and I leave the URANTIA Book pearl behind us, we feel refreshed and energized by the concepts we have encountered. We soar aloft in Orgo, the great sea shrinking beneath us and fading from our conceptual eyes -- but never from our hearts.