Deiti+Izm

=Deityism in Funetik Inglish iz Deiti Izm uv=

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==A Study of the Master Universe [|Appendix VI] §[|2. PRE-CREATIVE LEVELS OF TOTAL DEITY FUNCTION] ==

The "pre-creative" levels are the static, the potential, and the associative levels of the function of Total Deity. Let us see how these levels-of-function relate to our previous exploration of past eternity. Let us start as far back as we did before, and then come forward from our projected concepts of past eternity into actual reality. (a) Behind Pre-Zero. (See Appendix 1, §5; Before Pre-Zero) We called this the third pre-universe age," and it was as far back into past eternity as we penetrated in concept. Apparently this takes us all the way back to the "hypothetical static moment of eternity." Potentials have not yet made their appearance. (1153,3) This would seem to be the static level of the function of Total (existential) Deity. We should remember that the function of deity on this level is a continuing reality right now, as in the eternal past and in the eternal future.(b) The Pre-Zero Concept. (Appendix 1, §4) We designated this the "second pre-universe age." At this point we may presume the appearance of potentials - the separation of the Qualified (Deity) Absolute from the Unqualified (unconditioned) Absolute. This separation must eventuate the appearance of the potential level of Total Deity function. Such appearance of potentials also seems to invoke some degree of associative function, the associative action of the Universal Absolute in bringing abo

In Appendix VI, Total Deity in the Universe Ages, we studied the seven levels of Total Deity function, first in terms of past-eternity, then as Existential Mechanism, and then as Experiential Mechanisms of the post-Havona ages of the growth and development of the master universe. We are now interested in going forward in concept, to attempt to project these levels out beyond the confines of the master universe, out into the postultimate ages of the expanding Cosmos Infinite. On the surface this might appear to be a flight of speculative logic that is characterized more by audacity than by common sense, but there is considerable warrant in the Papers for some such course of reasoning. It will be recalled that the seven levels of Total Deity function are identified (2,4) as follows: static, potential, associative, creative, evolutional, supreme, and ultimate. The "absolute" level is not included in this inventory, although it is mentioned later. (2,14) And a little farther along in the text (4,13) reference is made to God the Absolute and his functions. The seven levels include neither the absolute level nor the (future) function of God the Absolute. And the Papers further state (2,14) that this absolute level is existentially attained by the Paradise Deities in and as the Paradise Trinity. This seems to indicate that there is at least one level of Total Deity function that is not included in the seven that are enumerated. We accordingly believe that there is reasonable warrant for the belief that Total Deity either does (or will) function on one or more levels that are post-ultimate. Are there ten levels of Total Deity function? The first study of the possible extensions of the levels of Total Deity function led to the consideration of a possible ten-level concept in which the seven levels would be supplemented by three super-creative levels that would be the mirror images of the first three: (3) The Associative Level -- (8) The Reassociative Level (2) The Potential Level -- (9) The Actualizing-Potential Level (1) The Static Level -- (10) The Static-Dynamic Level But we have encountered difficulty before (See [|Appendix VI, §3; Paradoxes in the Status of Havona] as well as [|Appendix VI, §4; The Existential Mechanism]) when we misapplied yardsticks of measurement. When we applied the Experiential Mechanisms of Growth to Havona we encountered nothing but paradoxes. The central creation, however, ceases to generate paradoxes when it is viewed in the light of the Existential Mechanism of Total Deity action. We do not believe that there will be ten levels of Total Deity function in the post-ultimate ages of the Cosmos Infinite. We do not believe that deity will be then functioning on the last four levels as they are presented on page two in the Papers. Let us pass over the first three levels - (1) static, (2) potential, and (3) associative - and specifically consider these next four levels: (4) The Creative Level. We submit that this level will become inoperative with the completion of the master universe. God the Ultimate operates on "final creative" levels. (4,12) We are now dealing with post-ultimate transactions in a post-ultimate universe and in a post-ultimate age. (5) The Evolutional Level. There is some question as to whether this level will not change in character in the post-supreme ages of transcendental growth. Certainly the completed emergence of both the Supreme and the Ultimate will terminate the operation of deity on this level. In the post-ultimate age, growth is both post-finite and post-absonite. (6) The Supreme Level. The Supreme has grown beyond this level. There is no more finite level of active experience, only memory thereof; all finites have progressed beyond their level of origin. (See [|Appendix XIX, §3; The Growth of the Supreme]) (7) The Ultimate Level. The Ultimate appears to be functioning on a post-ultimate level. We have the belief that the ultimate level has become dormant. If these levels of Total Deity function that are related to the Experiential Mechanisms of Growth have become dormant, then how shall we regard the levels of the function of Total Deity? We noted (See [|Appendix VI, §4; The Existential Mechanism]) that the Existential Mechanism differed from the Experiential Mechanisms. We might well suspect that the Existential-Experiential Mechanism will be different from all that has gone before.

[|Hebrew Divine Names]
===Urantia Book : [|Paper 96]:[|1 DEITY CONCEPTS AMONG THE SEMITES]===

[|Audio Version] 96:1.1 The early Semites regarded everything as being indwelt by a spirit. There were spirits of the animal and vegetable worlds; annual spirits, the lord of progeny; spirits of fire, water, and air; a veritable pantheon of spirits to be feared and worshiped. And the teaching of Melchizedek regarding a never fully destroyed the belief in these subordinate spirits or nature gods. 96:1.2 The progress of the Hebrews from polytheism through henotheism to monotheism was not an unbroken and continuous conceptual development. They experienced many retrogressions in the of their concepts, while during any one epoch there existed varying ideas of God among different groups of Semite believers. From time to time numerous terms were applied to their concepts of God, and in order to prevent confusion these various Deity titles will be defined as they pertain to the evolution of Jewish theology: 96:1.10 //[|Jehovah]// is a term which in recent times has been employed to designate the completed concept of Yahweh which finally evolved in the long Hebrew experience. But the name Jehovah did not come into use until fifteen hundred years after the times of Jesus. 96:1.11 Up to about 2000 B.C., Mount Sinai was intermittently active as a volcano, occasional eruptions occurring as late as the time of the sojourn of the Israelites in this region. The fire and smoke, together with the thunderous detonations associated with the eruptions of this volcanic mountain, all impressed and awed the Bedouins of the surrounding regions and caused them greatly to fear Yahweh. This spirit of Mount Horeb later became the god of the Hebrew Semites, and they eventually believed him to be supreme over all other gods. 96:1.12 The Canaanites had long revered Yahweh, and although many of the Kenites believed more or less in El Elyon, the supergod of the Salem religion, a majority of the Canaanites held loosely to the worship of the old tribal deities. They were hardly willing to abandon their national deities in favor of an international, not to say an interplanetary, God. They were not universal-deity minded, and therefore these tribes continued to worship their tribal deities, including Yahweh and the silver and golden calves which symbolized the Bedouin herders' concept of the spirit of the Sinai volcano. 96:1.13 The Syrians, while worshiping their gods, also believed in Yahweh of the Hebrews, for their prophets said to the Syrian king: " Their gods are gods of the hills; therefore they were stronger than we; but let us fight against them on the plain, and surely we shall be stronger than they. " 96:1.14 As man advances in culture, the lesser gods are subordinated to a supreme deity; the great Jove persists only as an exclamation. The monotheists keep their subordinate gods as spirits, demons, fates, Nereids, fairies, brownies, dwarfs, banshees, and the evil eye. The Hebrews passed through henotheism and long believed in the existence of gods other than Yahweh, but they increasingly held that these foreign deities were subordinate to Yahweh. They conceded the actuality of Chemosh, god of the Amorites, but maintained that he was subordinate to Yahweh. 96:1.15 The idea of Yahweh has undergone the most extensive development of all the mortal theories of God. Its progressive evolution can only be compared with the metamorphosis of the Buddha concept in Asia, which in the end led to the concept of the even as the Yahweh concept finally led to the idea of the But as a matter of historic fact, it should be understood that, while the Jews thus changed their views of Deity from the tribal god of Mount Horeb to the loving and merciful Creator Father of later times, they did not change his name; they continued all the way along to call this evolving concept of Deity, Yahweh. [|Bible References]
 * 96:1.3 //Yahweh// was the god of the southern Palestinian tribes, who associated this concept of deity with Mount Horeb, the Sinai volcano. Yahweh was merely one of the hundreds and thousands of nature gods which held the attention and claimed the worship of the Semitic tribes and peoples.
 * 96:1.4 //[|El Elyon.]// For centuries after Melchizedek's sojourn at his doctrine of Deity persisted in various versions but was generally connoted by the term El Elyon, the God of heaven. Many Semites, including the immediate descendants of Abraham, at various times worshiped both Yahweh and El Elyon.
 * 96:1.5 [|El Shaddai]. It is difficult to explain what El Shaddai stood for. This idea of God was a composite derived from the teachings of [|Amenemope]'s Book of Wisdom modified by [|Ikhnaton]'s doctrine of Aton and further influenced by [|Melchizedek]'s teachings embodied in the concept of [|El Elyon]. But as the concept of El Shaddai permeated the Hebrew mind, it became thoroughly colored with the Yahweh beliefs of the desert. 96:1.6 One of the dominant ideas of the religion of this era was the Egyptian concept of divine Providence, the teaching that material prosperity was a reward for serving El Shaddai.
 * 96:1.7 //[|El].// Amid all this confusion of terminology and haziness of concept, many devout believers sincerely endeavored to worship all of these evolving ideas of and there grew up the practice of referring to this composite Deity as El. And this term included still other of the Bedouin nature gods.
 * 96:1.8 //[|Elohim].// In Kish and Ur there long persisted Sumerian-Chaldean groups who taught a three-in-one God concept founded on the traditions of the days of and Melchizedek. This doctrine was carried to Egypt, where this was worshiped under the name of Elohim, or in the singular as Eloah. The philosophic of Egypt and later Alexandrian teachers of Hebraic extraction taught this unity of pluralistic Gods, and many of Moses' advisers at the time of the exodus believed in this Trinity. But the concept of the trinitarian Elohim never became a real part of Hebrew theology until after they had come under the political influence of the Babylonians.
 * 96:1.9 //Sundry names.// The Semites disliked to speak the name of their Deity, and they therefore resorted to numerous appellations from time to time, such as: [|The Spirit of God], The Lord, The Angel of the Lord, The The Holy One, [|The Most High], [|Adonai], [|The Ancient of Days], [|The Lord God of Israel], [|The Creator of Heaven and Earth], [|Kyrios], [|Jah], [|The Lord of Hosts], and [|The Father in Heaven].

Urantia Text [|Forward]: [|I. DEITY...]
0:1.1 The [|universe of universes] presents [|phenomena] of [|deity] [|activities] on [|diverse] levels of cosmic realities, mind meanings, and spirit values, but all of these ministrations—[|personal] or otherwise—are divinely co-ordinated. 0:1.2 DEITY is personalizable as [|God], is prepersonal and superpersonal in ways not altogether comprehensible by man. Deity is characterized by the [|quality] of [|unity]—[|actual or potential]—on all supermaterial levels of [|reality]; and this unifying quality is best comprehended by [|creatures] as [|divinity]. 0:1.3 Deity functions on personal, prepersonal, and superpersonal levels. Total Deity is [|functional] on the following seven levels: 1. 0:1.4 //[|Static]//—self-contained and self-existent Deity.2. 0:1.5 //[|Potential]//—self-willed and self-purposive Deity.3. 0:1.6 [|Associative]—self-personalized and divinely fraternal Deity.4. 0:1.7 //[|Creative]//—self-distributive and divinely revealed Deity.5. 0:1.8 //[|Evolutional]//—self-expansive and creature-identified Deity.6. 0:1.9 //[|Supreme]//—self-experiential and creature-Creator-unifying Deity. Deity functioning on the first creature-identificational level as time-space overcontrollers of the [|grand universe], sometimes designated the Supremacy of Deity.7. 0:1.10 //[|Ultimate]//—self-projected and [|time-space]-transcending Deity. Deity omnipotent, omniscient, and omnipresent. Deity functioning on the second level of unifying divinity [|expression] as effective overcontrollers and [|absonite] upholders of the [|master universe]. As compared with the ministry of the Deities to the [|grand universe], this absonite [|function] in the master universe is tantamount to [|universal] overcontrol and supersustenance, sometimes called the Ultimacy of Deity. 0:1.11 The //[|finite]// level of [|reality] is characterized by [|creature] life and time-space limitations. Finite realities may not have endings, but they always have beginnings—they are created. The Deity level of [|Supremacy] may be conceived as a function in relation to finite [|existences]. 0:1.12 The //[|absonite]// level of reality is characterized by things and beings without beginnings or endings and by the [|transcendence] of [|time and space]. Absoniters are not created; they are //__eventuated__//—they simply are. The Deity level of Ultimacy connotes a function in relation to absonite realities. No matter in what part of the master universe, whenever time and space are transcended, such an absonite [|phenomenon] is an act of the Ultimacy of Deity. 0:1.13 The //[|absolute]// level is beginningless, endless, timeless, and spaceless. For example: On [|Paradise], time and space are nonexistent; the time-space [|status] of Paradise is absolute. This level is [|Trinity] attained, existentially, by the Paradise Deities, but this third level of unifying Deity [|expression] is not fully unified experientially. Whenever, wherever, and however the absolute level of Deity functions, Paradise-absolute values and meanings are [|manifest]. 0:1.14 Deity may be [|existential], as in the [|Eternal Son]; experiential, as in the [|Supreme Being]; associative, as in [|God the Sevenfold]; undivided, as in the [|Paradise Trinity]. 0:1.15 [|Deity] is the source of all that which is [|divine]. Deity is characteristically and invariably divine, but all that which is divine is not [|necessarily] Deity, though it will be co-ordinated with Deity and will tend towards some [|phase] of [|unity] with Deity—spiritual, mindal, or personal.

==A Study of the Master Universe [|Appendix VI] §[|2. PRE-CREATIVE LEVELS OF TOTAL DEITY FUNCTION] ==

The "pre-creative" levels are the static, the potential, and the associative levels of the function of Total Deity. Let us see how these levels-of-function relate to our previous exploration of past eternity. Let us start as far back as we did before, and then come forward from our projected concepts of past eternity into actual reality. (a) Behind Pre-Zero. (See Appendix 1, §5; Before Pre-Zero) We called this the third pre-universe age," and it was as far back into past eternity as we penetrated in concept. Apparently this takes us all the way back to the "hypothetical static moment of eternity." Potentials have not yet made their appearance. (1153,3) This would seem to be the static level of the function of Total (existential) Deity. We should remember that the function of deity on this level is a continuing reality right now, as in the eternal past and in the eternal future.(b) The Pre-Zero Concept. (Appendix 1, §4) We designated this the "second pre-universe age." At this point we may presume the appearance of potentials - the separation of the Qualified (Deity) Absolute from the Unqualified (unconditioned) Absolute. This separation must eventuate the appearance of the potential level of Total Deity function. Such appearance of potentials also seems to invoke some degree of associative function, the associative action of the Universal Absolute in bringing abo

In Appendix VI, Total Deity in the Universe Ages, we studied the seven levels of Total Deity function, first in terms of past-eternity, then as Existential Mechanism, and then as Experiential Mechanisms of the post-Havona ages of the growth and development of the master universe. We are now interested in going forward in concept, to attempt to project these levels out beyond the confines of the master universe, out into the postultimate ages of the expanding Cosmos Infinite. On the surface this might appear to be a flight of speculative logic that is characterized more by audacity than by common sense, but there is considerable warrant in the Papers for some such course of reasoning. It will be recalled that the seven levels of Total Deity function are identified (2,4) as follows: static, potential, associative, creative, evolutional, supreme, and ultimate. The "absolute" level is not included in this inventory, although it is mentioned later. (2,14) And a little farther along in the text (4,13) reference is made to God the Absolute and his functions. The seven levels include neither the absolute level nor the (future) function of God the Absolute. And the Papers further state (2,14) that this absolute level is existentially attained by the Paradise Deities in and as the Paradise Trinity. This seems to indicate that there is at least one level of Total Deity function that is not included in the seven that are enumerated. We accordingly believe that there is reasonable warrant for the belief that Total Deity either does (or will) function on one or more levels that are post-ultimate. Are there ten levels of Total Deity function? The first study of the possible extensions of the levels of Total Deity function led to the consideration of a possible ten-level concept in which the seven levels would be supplemented by three super-creative levels that would be the mirror images of the first three: (3) The Associative Level -- (8) The Reassociative Level (2) The Potential Level -- (9) The Actualizing-Potential Level (1) The Static Level -- (10) The Static-Dynamic Level But we have encountered difficulty before (See [|Appendix VI, §3; Paradoxes in the Status of Havona] as well as [|Appendix VI, §4; The Existential Mechanism]) when we misapplied yardsticks of measurement. When we applied the Experiential Mechanisms of Growth to Havona we encountered nothing but paradoxes. The central creation, however, ceases to generate paradoxes when it is viewed in the light of the Existential Mechanism of Total Deity action. We do not believe that there will be ten levels of Total Deity function in the post-ultimate ages of the Cosmos Infinite. We do not believe that deity will be then functioning on the last four levels as they are presented on page two in the Papers. Let us pass over the first three levels - (1) static, (2) potential, and (3) associative - and specifically consider these next four levels: (4) The Creative Level. We submit that this level will become inoperative with the completion of the master universe. God the Ultimate operates on "final creative" levels. (4,12) We are now dealing with post-ultimate transactions in a post-ultimate universe and in a post-ultimate age. (5) The Evolutional Level. There is some question as to whether this level will not change in character in the post-supreme ages of transcendental growth. Certainly the completed emergence of both the Supreme and the Ultimate will terminate the operation of deity on this level. In the post-ultimate age, growth is both post-finite and post-absonite. (6) The Supreme Level. The Supreme has grown beyond this level. There is no more finite level of active experience, only memory thereof; all finites have progressed beyond their level of origin. (See [|Appendix XIX, §3; The Growth of the Supreme]) (7) The Ultimate Level. The Ultimate appears to be functioning on a post-ultimate level. We have the belief that the ultimate level has become dormant. If these levels of Total Deity function that are related to the Experiential Mechanisms of Growth have become dormant, then how shall we regard the levels of the function of Total Deity? We noted (See [|Appendix VI, §4; The Existential Mechanism]) that the Existential Mechanism differed from the Experiential Mechanisms. We might well suspect that the Existential-Experiential Mechanism will be different from all that has gone before.

 ===A Study of the Master Universe [|Appendix XXVII] §[|3-A. SEVEN EXISTENTIAL-EXPERIENTIAL LEVELS OF TOTAL DEITY FUNCTION] ===

We offer the following concept of the possible seven levels of the function of Total Deity in the post-ultimate age: (1) The Static Level (2) The Potential Level (3) The Associative Level (4) The Coabsolute Level (5) The Reassociative Level (6) The Actualizing-Potential Level (7) The Static-Dynamic Level In our opinion, the first three levels are existential; they persist in the consideration of Experiential Mechanisms, and they will still persist in our examination of the Final Mechanism. As the fourth level, we have listed "coabsolute" because it appears that coabsolutes will be functioning in the postultimate age. (1163,1); (1292,5); (1226,14) The last three levels will bear a more detailed examination. If the associative level provides for the initial grouping of personalities and deities, then the reassociative level may provide for the formation of the final trinity - the Trinity of Trinities. The potential level is the storehouse for all that deity has purposed, but which has not yet been made real. The actualizing-potential level is the level on which such potentials are becoming actualities, and if this could ever be brought to completion we could denominate this level, "the actualized-potential level." The static level is "self-contained and self-existent" (2,5); the static-dynamic level might be self-expressed and self-revealed. The term, "static-dynamic" is a peculiar one, but the Papers use this very term in the discussion of the functions of the Universal Absolute. (15,4) When the Supreme and the Ultimate unite as the Supreme-Ultimate in trinitizing God the Absolute (thus factualizing the Trinity of Trinities) this is something other than, and more than, the return to the associative level of the function of Total Deity. This constitutes the experiential going forward onto a new level of the function of Total Deity - a new existential-experiential level. That which lies beyond the reassociative level is not just the level of potentials. It is the level on which potentials are being actualized directly. There is no maturation of potentials (See [|Appendix VII, §2; The Maturation of Potentials]), there is no downstepping of the potentials of the Absolutes; in the Final Age the super-creative forces and agencies are, at last, working directly on and with these absolute potentials. The transformative process has reached associate-absolute, coabsolute, and absolute levels of operation. And finally, the partial attainment by existential-experiential deity (of some function on some phase of this final level) is not a return to the static level. It is, rather, the intrusion into' this level of the dynamics of experiential growth. The static level, the level that is "self-contained and self-existent" will, in some degree, in some measure, become dynamic. To the extent that this level is unpenetrated, it remains static and is still the first level of the function of Total Deity. To the extent that this level is penetrated by the dynamics of change, it becomes the static-dynamic level - the seventh and final level of the function of Total Existential-Experiential Deity.

 ===A Study of the Master Universe [|Appendix XXVII] §[|3-B. THE REASSOCIATIVE LEVEL OF TOTAL DEITY FUNCTION] ===

When we read (2,14) that the absolute level lies beyond the ultimate, and that it is "not fully attained experientially," but that it is attained by the Paradise Deities (existentially, and in the Paradise Trinity). We should recognize the operation of the Existential Mechanism of Total Deity function. (See [|Appendix VI, §4; The Existential Mechanism]) But these are the functions of an Existential Mechanism; such functions are not characteristic of Experiential Mechanisms, neither would they appear to apply with respect to the operations of an Existential-Experiential Mechanism. Existential deity does function associatively (trinity-wise) on post-ultimate (absolute) levels. We believe that experiential deity will also do the same: first, in the formation of the Trinity Absolute, then in the trinitization of God the Absolute, and finally (in association with existentials) in the reassociation of Total Deity through the formation of the Trinity of Trinities. On the associative level, existential deity consummates the union of deity in the existential (Paradise) Trinity. On the reassociative level, all deity - existential and experiential - consummates reunion in the Trinity of Trinities. The Paradise Trinity is existential in actuality, but all potentials are experiential." (15,8) The provision for "two subabsolute. . . levels" of reality makes the appearance of the two experiential trinities inescapable. (15,7) Out of the first level emerges the First Experiential Trinity, functioning on the absonite levels of ultimacy; out of the second level emerges the Second Experiential Trinity functioning on the experiential levels of absoluteness - quality-wise, if not quantity-wise. The First Level of the Trinity of Trinities provides for the total reassociation of all deity that is actual, factual, and trinity. Besides the emergence of the experiential trinities, we observe the emergence of the experiential deities: two of them by power-personalization and the third by trinitized-personalization. When these three deities - Supreme, Ultimate, and Limited-Absolute - are united on the Second Level of the threefold trinity, this constitutes the reassociation of all actual and factual deity and is super-summative in the production of the "internal trinity," the Third Experiential Trinity. The total threefold trinity can actualize and function; but, can neither unify nor function universally. Experiential penetration of the absolute level will always be qualitatively factual but quantitatively incomplete.

 ===A Study of the Master Universe [|Appendix XXVII] §[|3-C. THE ACTUALIZING-POTENTIAL LEVEL] ===

We do not believe that experiential deity (or even existential-experiential deity) can begin to function on the actualizing-potential level until (at least) two prior conditions have been attained: (a) Exhaustion of subabsolute growth potential. This means, first, that the potential for finite growth has been all used up. This happens, at the end of the Second Age, when the Supreme emerges and the grand universe has completed its growth. This means, next, that the potential for absonite growth has been all used up. This takes place at the close of the Sixth Age, when the First Experiential Trinity unifies, the Ultimate emerges, and the master universe has completed its growth. With the exhaustion of all finite growth potential and all absonite growth potential, it would appear that all subabsolute growth potential has been used up. Any further experiential growth must, therefore, take place on levels that are superfinite and superabsonite. Such levels would have to be absolute, and growth on these levels would mean that absolute potentials were being actualized by the direct action of experiential super-creative forces and agencies. (b) Experiential penetration of the absolute level. We believe that this takes place in the dawn of the post-ultimate age with the formation of the Second Experiential Trinity; in the factual formation of the Trinity of Trinities; with the union of the Supreme and the Ultimate in the trinitization of God the Absolute; and, in the formation of the Third Experiential Trinity on the Second Level of the threefold trinity. This constitutes an experiential penetration of the absolute level and brings the experiential deities and trinities, and the existential-experiential deities and trinities, into direct contact with the Absolutes of Potentiality. [Author's Note: The concepts of this section are not completed.]