by Peace Seeker
Part I. The Central Universe
Chapter 4: Section 2.
God And Nature
P56:5, 4:2.1 Nature is in a limited sense the physical habit of God. The conduct, or action, of God is qualified and provisionally modified by the experimental plans and the evolutionary patterns of a local universe, a constellation, a system, or a planet. God acts in accordance with a well-defined, unchanging, immutable law throughout the wide-spreading master universe; but he modifies the patterns of his action so as to contribute to the co-ordinate and balanced conduct of each universe, constellation, system, planet, and personality in accordance with the local objects, aims, and plans of the finite projects of evolutionary unfolding.
P56:6, 4:2.2 Therefore, nature, as mortal man understands it, presents the underlying foundation and fundamental background of a changeless Deity and his immutable laws, modified by, fluctuating because of, and experiencing upheavals through, the working of the local plans, purposes, patterns, and conditions which have been inaugurated and are being carried out by the local universe, constellation, system, and planetary forces and personalities.
P56:7, 4:2.3 Nature is a time-space resultant of two cosmic factors: first, the immutability, perfection, and rectitude of Paradise Deity, and second, the experimental plans, executive blunders, insurrectionary errors and incompleteness of development. Nature therefore carries a uniform, unchanging, majestic, and marvelous thread of perfection from the circle of eternity; but in each universe, on each planet, and in each individual life, this nature is modified, qualified, and perchance marred by the acts, the mistakes, and the disloyalties of the creatures of the evolutionary systems and universes; and therefore must nature ever be of a changing mood, whimsical withal, though stable underneath, and varied in accordance with the operating procedures of a local universe.
P57:1, 4:2.4 Nature is the perfection of Paradise divided by the incompletion of the unfinished universes. This quotient is thus expressive of both the perfect and the partial, of both the eternal and the temporal. Continuing evolution modifies nature by augmenting the content of Paradise perfection and by diminishing the content of the disharmony of relative reality.
P57:2, 4:2.5 God is not personally present in nature or in any of the forces of nature, for the phenomenon of nature is the superimposition of the imperfections of progressive evolution and, sometimes, the consequences of insurrectionary rebellion, upon the Paradise foundations of God's universal law. As it appears on such a world as Earth, nature can never be the adequate expression, the true representation, the faithful portrayal, of an all-wise and infinite God.
P57:3, 4:2.6 Nature on Earth is a qualification of the laws of perfection by the evolutionary plans of the local universe. What a travesty to worship nature because it is in a limited, qualified sense pervaded by God; because it is a phase of the universal and, therefore, divine power! Nature also is a manifestation of the unfinished, the incomplete, the imperfect outworking of the development, growth, and progress of a universe experiment in cosmic evolution.
P57:4, 4:2.7 The apparent defects of the natural world are not indicative of any such corresponding defects in the character of God. Rather are such observed imperfections merely the inevitable stop-moments in the exhibition of the ever-moving reel of the infinity picture. It is these very defect-interruptions of perfection-continuity that make it possible for the finite mind of material man to catch a fleeting glimpse of divine reality in time and space. The material manifestations of divinity appear defective to the evolutionary mind of man only because mortal man persists in viewing the phenomena of nature through natural eyes, human vision unaided by revelation, its compensatory substitute on the worlds of time.
P57:5, 4:2.8 And nature is marred, her beautiful face is scarred, her features are seared, by the rebellion, the misconduct, the misthinking of the myriads of creatures who are a part of nature, but who have contributed to her disfigurement in time. No, nature is not God. Nature is not an object of worship.
Part I. The Central Universe
Chapter 4: Section 3.
God's Unchanging Character
P57:6, 4:3.1 All too long has man thought of God as one like himself. God is not, never was, and never will be jealous of man or any other being in the universe of universes. Knowing that the God intended man to be the masterpiece of the planetary creation, to be the ruler of all the earth, the sight of his being dominated by his own baser passions, the spectacle of his bowing down before idols of wood, stone, gold, and selfish ambition -- these sordid scenes stir God to be jealous for man, but never of him.
P57:7, 4:3.2 The eternal God is incapable of wrath and anger in the sense of these human emotions and as man understands such reactions. These sentiments are mean and despicable; they are hardly worthy of being called human, much less divine; and such attitudes are utterly foreign to the perfect nature and gracious character of the Universal Father.
P58:2, 4:3.4 God repents of nothing he has ever done, now does, or ever will do. He is all-wise as well as all-powerful. Man's wisdom grows out of the trials and errors of human experience; God's wisdom consists in the unqualified perfection of his infinite universe insight, and this divine foreknowledge effectively directs the creative free will.
P58:3, 4:3.5 The Universal Father never does anything that causes subsequent sorrow or regret. The Father neither makes mistakes, harbors regrets, nor experiences sorrows, he is a being with a father's affection, and his heart is undoubtedly grieved when his children fail to attain the spiritual levels they are capable of reaching with the assistance which has been so freely provided by his Messengers.
P58:4, 4:3.6 The infinite goodness of the Father is beyond the comprehension of the finite mind of time; hence must there always be afforded a contrast with comparative evil (not sin) for the effective exhibition of all phases of relative goodness. Perfection of divine goodness can be discerned by mortal imperfection of insight only because it stands in contrastive association with relative imperfection in the relationships of time and matter in the motions of space.
Part I. The Central Universe
Chapter 4: Section 4.
The Realization Of God
P58:6, 4:4.1 God is the only stationary, self-contained, and changeless being in the whole universe of universes, having no outside, no beyond, no past, and no future. God is purposive energy (creative spirit) and absolute will, and these are self-existent and universal.
P58:7, 4:4.2 Since God is self-existent, he is absolutely independent. The very identity of God is inimical to change. "I, the Lord, change not." God is immutable; but not until you achieve Paradise status can you even begin to understand how God can pass from simplicity to complexity, from identity to variation, from quiescence to motion, from infinity to finitude, from the divine to the human, and from unity to duality. And God can thus modify the manifestations of his absoluteness because divine immutability does not imply immobility; God has will -- he is will.
P58:8, 4:4.3 God is the being of absolute self-determination; there are no limits to his universe reactions save those which are self-imposed, and his freewill acts are conditioned only by those divine qualities and perfect attributes which inherently characterize his eternal nature. Therefore is God related to the universe as the being of final goodness plus a free will of creative infinity.
P58:9, 4:4.4 The Father-Absolute is the creator of the central and perfect universe. Personality, goodness, and numerous other characteristics, God shares with man and other beings, but infinity of will is his alone. God is limited in his creative acts only by the sentiments of his eternal nature and by the dictates of his infinite wisdom. God personally chooses only that which is infinitely perfect, hence the supernal perfection of the central universe fully shares his divinity, even phases of his absoluteness, they are not altogether limited by that finality of wisdom which directs the Father's infinity of will. The Father is infinite and eternal, but to deny the possibility of his volitional
self-limitation amounts to a denial of this very concept of his volitional absoluteness.
P59:1, 4:4.5 God's absoluteness pervades all levels of universe reality. And the whole of this absolute nature is subject to the relationship of the Creator to his universe creature family. His vast family relationship with the creatures of time God is governed by divine sentiment. First and last -- eternally -- the infinite God is a Father. Of all the possible titles by which he might appropriately be known, God of all creation is the Universal Father.
P59:2, 4:4.6 In God the Father freewill performances are not ruled by power, nor are they guided by intellect alone; the divine personality is defined as consisting in spirit and manifesting himself to the universes as love. In all his personal relations with the creature personalities of the universes, the First Source and Center is always and consistently a loving Father. God is a Father in the highest sense of the term. He is eternally motivated by the perfect idealism of divine love, and that tender nature finds its strongest expression and greatest satisfaction in loving and being loved.
P59:3, 4:4.7 In science, God is the First Cause; in religion, the universal and loving Father; in philosophy, the one being who exists by himself, not dependent on any other being for existence but beneficently conferring reality of existence on all things and upon all other beings. But it requires revelation to show that the First Cause of science and the self-existent Unity of philosophy are the God of religion, full of mercy and goodness and pledged to effect the eternal survival of his children on Earth.
P59:4, 4:4.8 We crave the concept of the Infinite, but we worship the experience-idea of God, our anywhere and any-time capacity to grasp the personality and divinity factors of our highest concept of Deity.
P59:5, 4:4.9 The consciousness of a victorious human life on Earth is born of that creature faith which dares to challenge each recurring episode of existence when confronted with the awful spectacle of human limitations, by the unfailing declaration: Even if we cannot do this, there lives in us one who can and will do it, a part of the Father-Absolute of the universe of universes. And that is "the victory which overcomes the world, even your faith.
Part I. The Central Universe
Chapter 4: Section 5.
Erroneous Ideas Of God
P59:6, 4:5.1 Religious tradition is the imperfectly preserved record of the experiences of the God-knowing men of past ages, but such records are untrustworthy as guides for religious living or as the source of true information about the Universal Father. Such ancient beliefs have been invariably altered by the fact that primitive man was a mythmaker.
P60:2, 4:5.3 The people of Earth continue to suffer from the influence of primitive concepts of God. The God who goes on a rampage in the storm; who shake the earth in their wrath and strike down men in their anger; who inflict their judgments of displeasure in times of famine and flood -- this is the God of primitive religion; it is not the God who lives and rule the universes. Such concepts are a relic of the times when men supposed that the universe was under the guidance and domination of the whims of such an imaginary God. But mortal man is beginning to realize that he lives in a realm of comparative law and order as far as concerns the administrative policies and conduct of the Supreme Creator. .
P60:3, 4:5.4 The barbarous idea of appeasing an angry God, of propitiating an offended Lord, of winning the favor of Deity through sacrifices and penance and even by the shedding of blood, represents a religion wholly puerile and primitive, a philosophy unworthy of an enlightened age of science and truth. Such beliefs are utterly repulsive to the celestial beings and the divine ruler who serve and reign in the universe. It is an affront to God to believe, hold, or teach that innocent blood must be shed in order to win his favor or to divert the fictitious divine wrath.
P60:4, 4:5.5 It was believed that "without the shedding of blood there could be no remission of sin." They had not found deliverance from the old and pagan idea that the Gods could not be appeased except by the sight of blood, though Moses did make a distinct advance when he forbade human sacrifices and substituted therefore, in the primitive minds of his childlike Bedouin followers, the ceremonial sacrifice of animals.
P60:5, 4:5.6 The bestowal of God’s Messenger Jesus was inherent in the situation of closing a planetary age; it was inescapable, and it was not made necessary for the purpose of winning the favor of God. What a travesty upon the infinite character of God! This teaching that his fatherly heart in all its austere coldness and hardness was so untouched by the misfortunes and sorrows of his creatures that his tender mercies were not forthcoming until he saw his blameless Messenger bleeding and dying upon the cross!
P60:6, 4:5.7 But the inhabitants of Earth are to find deliverance from these ancient errors and pagan superstitions respecting the nature of the Universal Father. The revelation of the truth about God is appearing, and the human race is destined to know the Universal Father in all that beauty of character and loveliness.
Part I. The Central Universe
Chapter 5
God's Relation To The Individual
P62:1, 5:0.1 If the finite mind of man is unable to comprehend how a great and majestic God as the Universal Father can descend from his eternal abode in infinite perfection to fraternize with the individual human creature, then must such a finite intellect rest assurance of divine fellowship upon the truth of the fact that an actual fragment of the living God resides within the intellect of every normal-minded and morally conscious Earth mortal. Man does not have to go farther than his own inner experience of the soul's contemplation of this spiritual-reality presence to find God and attempt communion with him.
Part I. The Central Universe
Chapter 5: Section 1.
The Approach To God
P62:3, 5:1.1 The inability of the finite creature to approach the infinite Father is inherent, not in the Father's aloofness, but in the finiteness and material limitations of created beings. The magnitude of the spiritual difference between the highest personality of universe existence and the lower groups of created intelligences is inconceivable but it possible, as in the case of the Messengers, for the lower orders of intelligence’s spirit to be transported instantly into the presence of, and to be temporarily united with the Father himself. There is a long, long road ahead of mortal man before he can consistently and within the realms of possibility ask for safe conduct into the Paradise presence of the Universal Father. Spiritually, man’s spirit must first be cleansed of impurities; (born-again) before he can attain a plane that will yield the spiritual vision that will enable him to see God.
P62:4, 5:1.2 Our Father is not in hiding; he is not in arbitrary seclusion. He has mobilized the resources of divine wisdom in a never-ending effort to reveal himself to the children of his universal domains. There is an infinite grandeur and an inexpressible generosity connected with the majesty of his love which causes him to yearn for the association of every created being who can comprehend, love, or approach him; and it is, therefore, the limitations inherent in man, inseparable from the finite personality and material existence, that determine the time and place and circumstances in which one may achieve the goal of the journey of spiritual ascension and be united with the Father at the center of all things.
P63:1, 5:1.3 Although the approach to the Paradise presence of the Father must await your attainment of the highest finite levels of spirit progression, one should rejoice in the recognition of the ever-present possibility of immediate communion with the bestowal spirit of the Father so intimately associated with your inner soul and your spiritualizing self.
P63:2, 5:1.4 The mortals of the realms of time and space may differ greatly in innate abilities and intellectual endowment, they may enjoy environments exceptionally favorable to social advancement and moral progress, or they may suffer from the lack of almost every human aid to culture and supposed advancement in the arts of civilization; but the possibilities for spiritual progress in the ascension career are equal to all
; increasing levels of spiritual insight and cosmic meanings are attained quite independently of all differentials of the diversified material environments on the evolutionary worlds.
P63:3, 5:1.5 Earth mortals may differ in their intellectual, social, economic, and even moral opportunities and endowments, forget not that their spiritual endowment is uniform and unique. They all enjoy the same divine presence of the gift from the Father, and they are all equally privileged to seek intimate personal communion with this indwelling spirit of divine origin; they may all equally choose to accept the uniform spirituality.
P63:4, 5:1.6 If mortal man is wholeheartedly spiritually motivated, unreservedly consecrated to the Father, then, since he is so certainly and so effectively spiritually endowed by the spirit, there cannot fail to materialize in that individual's experience the sublime consciousness of knowing God and the supernal assurance of surviving for the purpose of finding God by the progressive experience of becoming more and more like him.
P63:5, 5:1.7 Man is spiritually indwelt by a surviving Thought Adjuster. If such a human mind is sincerely and spiritually motivated, if such a human soul desires to know God and become like him, honestly wants unite with the Father, there exists no negative influence of mortal deprivation nor positive power of possible interference which can prevent such a divinely motivated soul from securely ascending to the portals of Paradise.
