P33:1, 2:0.1 Inasmuch as man's highest possible concept of God
is embraced within the human idea and ideal of a primal and infinite
personality, it is permissible, and may prove helpful, to study certain
characteristics of the divine nature which constitute the character of Deity.
The nature of God can best be understood by the revelation of the Father to his
Messengers. Man can also better understand the divine nature if he regards
himself as a child of God and looks up to the Paradise Creator as a true
spiritual Father.
P33:2, 2:0.2 The nature of God can be studied in a revelation
of supreme ideas, the divine character can be envisaged as a portrayal of
supernal ideals, but the most enlightening and spiritually edifying of all
revelations of the divine nature is to be found in the comprehension of the
religious life of Messenger Jesus of Nazareth, both before and after his
attainment of full consciousness of divinity.
P33:3, 2:0.3 In all our efforts to enlarge and spiritualize the human concept of God, we are tremendously handicapped by the limited capacity of the mortal mind. We are also seriously handicapped in the execution of our assignment by the limitations of language and by the poverty of material which can be utilized for purposes of illustration or comparison in our efforts to portray divine values and to present spiritual meanings to the finite, mortal mind of man. All our efforts to enlarge the human concept of God would be well-nigh futile except for the fact that the mortal mind is indwelt by the bestowed Adjuster of the Universal Father.
P33:4, 2:1.1
"Touching the Infinite, we cannot find him out. The divine footsteps are
not known." "His understanding is infinite and his greatness is
unreachable." The blinding light of the Father's presence is such that to
his lowly creatures he apparently "dwells in the thick darkness." Not
only are his thoughts and plans unreachable, but also "he does great and
marvelous things without number." "God is great; we comprehend him
not, neither can the number of his years be searched out." "Will God
indeed dwell on the earth? Behold, the heaven (universe) and the heaven of
heavens (universe of universes) cannot contain him." "How unreachable
are his ways!"
P34:1, 2:1.2
"There is but one God, the infinite Father, who is also a faithful
Creator." "The divine Creator is also the Universal Disposer,
the source and destiny of souls. He is the Supreme Soul, the Primal Mind, and
the Unlimited Spirit of all creation." "The great Controller makes no
mistakes. He is resplendent in majesty and glory." "The Creator God is
wholly devoid of fear and enmity. He is immortal, eternal, self-existent,
divine, and bountiful." "How pure and beautiful, how deep and
unfathomable is the supernal Ancestor of all things!" "The Infinite is
most excellent in that he imparts himself to men. He is the beginning and the
end, the Father of every good and perfect purpose." "With God all
things are possible; the eternal Creator is the cause of causes."
P34:2, 2:1.3 Notwithstanding the infinity of the stupendous manifestations of the Father's eternal and universal personality, he is unqualifiedly self-conscious of both his infinity and eternity; likewise he knows fully his perfection and power. He is the only being in the universe, aside from his divine co-ordinates, who experiences a perfect, proper, and complete appraisal of himself.
P34:3, 2:1.4 The Father constantly and unfailingly meets the need of the differential of demand for himself as it changes from time to time in various sections of his master universe. The great God knows and understands himself; he is infinitely self-conscious of all his primal attributes of perfection. God is not a cosmic accident; neither is he a universe experimenter. The Universal Father sees the end from the beginning, and his divine plan and eternal purpose actually embrace and comprehend all the experiments and all the adventures of all his subordinates in every world, system, and constellation in every universe of his vast domains.
P34:4, 2:1.5 No thing is new to God, and no cosmic event ever comes as a surprise; he inhabits the circle of eternity. He is without beginning or end of days. To God there is no past, present, or future; all time is present at any given moment. He is the great and only I AM.
P34:5, 2:1.6 The Universal Father is absolutely and without
qualification infinite in all his attributes; and this fact, in and of itself,
automatically shuts him off from all direct personal communication with finite
material beings and other lowly created intelligences.
P34:6, 2:1.7 And all this necessitates such arrangements for
contact and communication with his manifold creatures as have been ordained,
first, in the personalities of his Messengers, who also partake of the nature of
the very flesh and blood of the planetary races, being one of you and one with
you. And second, there are the personalities of the Infinite Spirit, the
various orders of the seraphic hosts and other celestial intelligences who draw
near to the material beings of lowly origin and in so many ways minister to them
and serve them. And third, there are the impersonal Mystery Monitors, Thought
Adjusters who indwell the humble minds of those mortals who possess the capacity
for God-consciousness or the potential therefore.
P35:1, 2:1.8 In these ways and in many others, in ways unknown
to you and utterly beyond finite comprehension, does the Paradise Father
lovingly and willingly down step and otherwise modify, dilute, and attenuate his
infinity in order that he may be able to draw nearer the finite minds of his
creature children. And so, through a series of personality distributions which
are diminishingly absolute, the infinite Father is enabled to enjoy close
contact with the diverse intelligences of the many realms of his far-flung
universe.
P3:2, 2:1.9 All this he has done and now does, and evermore
will continue to do, without in the least detracting from the fact and reality
of his infinity, eternity, and primacy. And these things are absolutely true,
notwithstanding the difficulty of their comprehension, the mystery in which they
are enshrouded, or the impossibility of their being fully understood by
creatures such as dwell on Earth.
P35:3, 2:1.10 Because the First Father is infinite in his
plans and eternal in his purposes, it is inherently impossible for any finite
being ever to grasp or comprehend these divine plans and purposes in their
fullness. Mortal man can glimpse the Father's purposes only now and then, here
and there, as they are revealed in relation to the outworking of the plan of
creature ascension on its successive levels of universe progression. Though man
cannot encompass the significance of infinity, the infinite Father does most
certainly fully comprehend and lovingly embrace all the finite of all his
children.
P35:4, 2:1.11 Divinity and eternity the Father shares
with all Paradise beings, universal primacy is fully shared with all dwellers of
Paradise. Infinity of personality must, perforce, embrace all finitude of
personality; hence the truth -- literal truth -- of the teaching which declares
that "In him we live and move and have our being." That fragment of
the pure Deity of the Universal Father that indwells mortal man is a part
of the infinity of the First Great Source and Center, the Father of Fathers.
P35:5, 2:2.1 Even your olden prophets understood the eternal,
never-beginning, never-ending, circular nature of the Universal Father. God is
literally and eternally present in the universe. He inhabits the present moment
with all his absolute majesty and eternal greatness. "The Father has life
in himself, and this life is eternal life." Throughout the eternal ages it
has been the Father who "gives to all life." There is infinite
perfection in the divine integrity. "I am the Lord; I change not." Our
knowledge of the universe discloses not only that he is the Father of lights,
but also that in his conduct of interplanetary affairs there "is no
variableness neither shadow of changing." He "declares the end from
the beginning." He says: "My counsel shall stand; I will do all my
pleasures" "according to the eternal purpose which I purposed."
Thus are the plans and purposes of the First Source and Center like himself:
eternal, perfect, and forever changeless.
P35:6, 2:2.2 There is finality of completeness and perfection
of repleteness in the mandates of the Father. "Whatsoever God does, it
shall be forever; nothing can be added to it nor anything taken from it."
The Universal Father does not repent of his original purposes of wisdom and
perfection. His plans are steadfast, his counsel immutable, while his acts are
divine and infallible. "A thousand years in his sight are but as yesterday
when it is past and as a watch in the night." The perfection of divinity
and the magnitude of eternity are forever beyond the full grasp of the
circumscribed mind of mortal man.
P36:1, 2:2.3 The reactions of a changeless God, in the
execution of his eternal purpose, may seem to vary in accordance with the
changing attitude and the shifting minds of his created intelligences; that is,
they may apparently and superficially vary; but underneath the surface and
beneath all outward manifestations, there is still present the changeless
purpose, the everlasting plan, of the eternal God.
P36:2, 2:2.4 Out in the universe, perfection must necessarily
be a relative term, but in the central universe and especially on Paradise,
perfection is undiluted; in certain phases it is even absolute.
P36:3, 2:2.5 God's primal perfection consists not in an
assumed righteousness but rather in the inherent perfection of the goodness of
his divine nature. He is final, complete, and perfect. There is no thing lacking
in the beauty and perfection of his righteous character. And the whole scheme of
living existences on the worlds of space is centered in the divine purpose of
elevating all will creatures to the high destiny of the experience of sharing
the Father's Paradise perfection. God is neither self-centered nor
self-contained; he never ceases to bestow himself upon all self-conscious
creatures of the universes.
P36:4, 2:2.6 God is eternally and infinitely perfect; he
cannot personally know imperfection as his own experience, but he does share the
consciousness of all the experience of imperfectness of all the struggling
creatures of the evolutionary universes. The personal and liberating touch of
the God of perfection overshadows the hearts and encircles the natures of all
those mortal creatures who have ascended to the universe level of moral
discernment. In this manner, as well as through the contacts of the divine
presence, the Universal Father actually participates in the experience with immaturity
and imperfection in the evolving career of every moral being of the entire
universe.
P36:5, 2:2.7 Human limitations, potential evil, are not a part of the divine nature, but mortal experience with evil and all man's relations thereto are most certainly a part of God's ever-expanding self-realization in the children of time -- creatures of moral responsibility who have been created or evolved by the Creator.
P36:6, 2:3.1
God is righteous; therefore is he just. God is righteous in all his ways. The
justice of the Universal Father cannot be influenced by the acts and
performances of his creatures, "for there is no iniquity with God, no
respect of persons, no taking of gifts."
P36:7, 2:3.2 How futile to make puerile appeals to such a God
to modify his changeless decrees so that we can avoid the just consequences of
the operation of his wise natural laws and righteous spiritual mandates! The
final result of wholehearted sin is annihilation of the soul.
P37:1, 2:3.3 Cessation of existence is usually decreed at the
dispensational or epochal adjudication of the realm or realms. On a world such
as Earth it comes at the end of a planetary dispensation.
P37:2, 2:3.4 The sin-identified being who has annihilated his
conscience, upon physical death, becomes as though he had not been. There
is no resurrection from such a fate; it is everlasting and eternal. The living
energy factors of identity are resolved by the transformations of time and the
metamorphoses of space into the cosmic potentials whence they once emerged. As
for the personality of the iniquitous one, it is deprived of a continuing life
vehicle by the creature's failure to make those choices and final decisions
which would have assured eternal life. When the continued embrace of sin by the
associated mind culminates in complete self-identification with iniquity, then
upon the cessation of life, upon cosmic dissolution, such an isolated
personality is absorbed into the oversoul of creation, becoming a part of the
evolving experience of the Supreme Being. Never again does it appear as a
personality; its identity becomes as though it had never been. In the case of an
Adjuster-indwelt personality, the experiential spirit values survive in the
reality of the continuing Adjuster.
P37:3, 2:3.5 Between actual levels of reality, the personality
of the higher level will ultimately triumph over the personality of the lower
level. This inevitable outcome of universe controversy is inherent in the fact
that divinity of quality equals the degree of reality or actuality of any will
creature. Undiluted evil, complete error, willful sin, and unmitigated iniquity
are inherently and automatically suicidal. Such attitudes of cosmic unreality
can survive in the universe only because of transient mercy-tolerance pending
the action of the justice-determining and fairness-finding mechanisms of the
universe tribunals of righteous adjudication.
P37:4, 2:3.6 The rule of the Creator is one of creation and
spiritualization. He devotes himself to the effective execution of the Paradise
plan of progressive mortal ascension, to the rehabilitation of rebels and wrong
thinkers, but when all such loving efforts are finally and forever rejected, the
final decree of dissolution is executed by forces acting under the jurisdiction
of the Ancients of Days.
P38:1, 2:4.1
Mercy is simply justice tempered by that wisdom which grows out of perfection of
knowledge and the full recognition of the natural weaknesses
and environmental handicaps of finite creatures. The mercy of God is from
everlasting to everlasting; his mercy endures forever. He executes
loving-kindness, judgment, and righteousness in the earth, he does not afflict
willingly nor grieve the children of men; he is the Father of mercies and the
God of all comfort."
P38:2, 2:4.2
God is inherently kind, naturally compassionate, and everlastingly merciful. And
never is it necessary that any influence be brought to bear upon the Father to
call forth his loving-kindness. The creature's need is wholly sufficient to
insure the full flow of the Father's tender mercies and his grace. God
knows all about his children and treats them all like a loving Earth father
would treat his children.
P38:3, 2:4.3 Only the discernment of infinite wisdom enables a
righteous God to minister justice and mercy at the same time and in any given
universe situation. The heavenly Father is never torn by conflicting attitudes
towards his universe children; God is never a victim of attitudinal antagonisms.
God's all-knowingness unfailingly directs his mercy in the choosing of that
universe conduct which perfectly, simultaneously, and equally satisfies the
demands of all his divine attributes and the infinite qualities of his eternal
nature.
P38:4, 2:4.4 Mercy is the natural and inevitable offspring of
goodness and love. The good nature of a loving Father could not possibly
withhold the wise ministry of mercy to each member of every group of his
universe children. Eternal justice and divine mercy together constitute what in
human experience would be called fairness.
P38:5, 2:4.5 Divine mercy represents a fairness technique of
adjustment between the universe levels of perfection and imperfection. Mercy is
the justice of Supremacy adapted to the situations of the evolving finite, the
righteousness of eternity modified to meet the highest interests and universe
welfare of the children of time. Mercy is not a contravention of justice but
rather an understanding interpretation of the demands of supreme justice as it
is fairly applied to the material creatures of the evolving universes. Mercy is
the justice of the Paradise Trinity wisely and lovingly visited upon the
manifold intelligences of the creations of time and space as it is formulated by
divine wisdom and determined by the all-knowing mind of the Universal Father.
P38:6, 2:5.1
"God is love"; therefore his only personal attitude towards the
affairs of the universe is always a reaction of divine affection. The Father
loves us sufficiently to bestow his life upon us. "He makes his sun to rise
on the evil and on the good and sends rain on the just and on the unjust."
P39:1, 2:5.2 It is wrong to think of God as being coaxed into
loving his children because of the sacrifices of his children, "for the
Father himself loves you." It is in response to this paternal affection
that God sends the marvelous Adjusters to indwell the minds of men. God's love
is universal.
P39:2, 2:5.3 God's love is by nature a fatherly affection.
Even during your fiery trials remember, "in all our afflictions he is with
us.
P39:3, 2:5.4 God is divinely kind to. When rebels return to
righteousness, they are mercifully received, "for our God will abundantly
pardon. It is he who blots out your transgressions, and will not remember your
sins. Behold what manner of love the Father has bestowed upon us that we should
be called the children of God.
P39:4, 2:5.5 After all, the greatest evidence of the goodness of God and the supreme reason for loving him is the indwelling gift of the Father -- the Adjuster who so patiently awaits the hour when you both shall be eternally made one. Though you cannot find God by searching, if you will submit to the leading of the indwelling spirit, you will be unerringly guided, step-by-step, life-by-life and age-by-age, until you finally unite with the Paradise personality of the Universal Father.
P39:5, 2:5.6 Between you and God there is a spiritual
differential which must be bridged by your spirit; but stop and ponder the
solemn fact that God lives within you; he has in his own way already bridged the
gulf. He has sent of himself, his spirit, to live in you and to toil with you as
you pursue your eternal universe career.
P39:6, 2:5.7 Man naturally loves one who is so powerful in
creation and in the control thereof, and yet who is so perfect in goodness and
so faithful in the loving-kindness which constantly overshadows us. We all love
the Father more because of his nature than in recognition of his amazing
attributes.
P39:7, 2:5.8 When you observe the Creator struggling so
valiantly with the manifold difficulties of time inherent in the evolution of
the universes of space, you will discover that we all, including the mortals of
the realms, love the Universal Father and all other beings, divine or human,
because we discern that these personalities truly love us. The experience of
loving is very much a direct response to the experience of being loved. Knowing
that God loves us, we should continue to love him supremely.
P40:1, 2:5.9 The Father's love follows us now and throughout
the endless circle of the eternal ages. As you ponder the loving nature of God,
there is only one reasonable and natural personality reaction thereto: You will
increasingly love your Maker; you will yield to God an affection analogous to
that given by a child to an earthly parent; for, as a father, a real father, a
true father, loves his children, so the Universal Father loves and forever seeks
the welfare of his created sons and daughters.
P40:2, 2:5.10 The love of God is an intelligent and farseeing
parental affection. The divine love functions in unified association with divine
wisdom and all other infinite characteristics of the perfect nature of the
Universal Father. God is love, but love is not God. The greatest manifestation
of the divine love for mortal beings is observed in the bestowal of the Thought
Adjusters. It is the indwelling Adjuster who individualizes the love of God to
each human soul.
P40:3, 2:5.11 At times we may be almost pained to be compelled to portray the divine affection of the heavenly Father for his universe children by the employment of the human word symbol love. This term, even though it does connote man's highest concept of the mortal relations of respect and devotion, is so frequently designative of so much of human relationship that is wholly ignoble and utterly unfit to be known by any word that is also used to indicate the matchless affection of the living God for his universe creatures. One cannot make use of some supernal and exclusive term that would convey to the mind of man the true nature and exquisitely beautiful significance of the divine affection of the Paradise Father.
P40:4, 2:5.12 When man loses sight of the love of a personal God, the kingdom of God becomes merely the kingdom of good. Notwithstanding the infinite unity of the divine nature, love is the dominant characteristic of all God's personal dealings with his creatures.
P40:5, 2:6.1
In the physical universe we may see the divine beauty, in the intellectual world
we may discern eternal truth, but the goodness of God is found also in the
spiritual world of personal religious experience. God could be great and
absolute, somehow even intelligent and personal, in philosophy, but in religion
God must also be moral; he must be good. Man might fear a great God, but he
trusts and loves only a good God. This goodness of God is a part of the
personality of God, and its full revelation appears as the personal religious
experience of his children.
P40:6, 2:6.2
Evolutionary religion may become ethical, but only revealed religion becomes
truly and spiritually moral. The olden concept that God is a Deity dominated by
kingly morality was portrayed by Jesus to that affectionately touching level of
intimate family morality of the parent-child relationship, than which there is
none more tender and beautiful in mortal experience.
P41:1, 2:6.3
The "richness of the goodness of God leads erring man to repentance."
"God is good; he is the eternal refuge of the souls of men." "The
Lord God is merciful and gracious. He is long-suffering and abundant in goodness
and truth." "Taste and see that the Lord is good! Blessed is the man
who trusts him." "The Lord is gracious and full of compassion. He is
the God of salvation." "He heals the brokenhearted and binds up the
wounds of the soul. He is man's all-powerful benefactor."
P41:2, 2:6.4 The concept of God as a king-judge, although it fostered a high moral standard and created a law-respecting people as a group, left the individual believer in a sad position of insecurity respecting his status in time and in eternity. The later Hebrew prophets proclaimed God to be a Father to Israel; Jesus revealed God as the Father of each human being. The entire mortal concept of God is transcendently illuminated by the life of Jesus. Selflessness is inherent in parental love. God loves not like a father, but as a father. He is the Paradise Father of every universe personality.
P41:3, 2:6.5 Righteousness implies that God is the source of
the moral law of the universe. Truth exhibits God as a revealer, as a teacher.
But love gives and craves affection, seeks understanding fellowship such as
exists between parent and child. Righteousness may be the divine thought, but
love is a father's attitude. The erroneous supposition that the righteousness of
God was irreconcilable with the selfless love of the heavenly Father presupposed
absence of unity in the nature of Deity and led directly to the elaboration of
the atonement doctrine, which is a philosophic assault upon both the unity and
the free-willness of God.
P41:4, 2:6.6 The affectionate heavenly Father, whose spirit
indwells his children on earth, is not a divided personality -- one of justice
and one of mercy -- neither does it require a mediator to secure the Father's
favor or forgiveness. Strict retributive justice does not dominate divine
righteousness; God as a father transcends God as a judge.
P41:5, 2:6.7 God is never wrathful, vengeful, or angry. The Father is not an inconsistent personality; the divine unity is perfect.
P41:6, 2:6.8 God loves the sinner and hates the sin:
such a statement is true philosophically, but God is a transcendent personality,
and persons can only love and hate other persons. Sin is not a person. God loves
the sinner because he is a personality reality (potentially eternal), while
towards sin God strikes no personal attitude, for sin is not a spiritual
reality; it is not personal; therefore does only the justice of God take
cognizance of its existence. The love of God saves the sinner; the law of God
destroys the sin. This attitude of the divine nature would apparently change if
the sinner finally identified himself wholly with sin just as the same mortal
mind may also fully identify itself with the indwelling spirit Adjuster. Such a
sin-identified mortal would then become wholly unspiritual in nature (and
therefore personally unreal) and would experience eventual extinction of being
and spirit. Unreality, even incompleteness of creature nature, cannot exist
forever in a progressing real and increasingly spiritual universe.
P42:1, 2:6.9 Facing the world of personality, God is
discovered to be a loving person; facing the spiritual world, he is a personal
love; in religious experience he is both. Love identifies the volitional will of
God. The goodness of God rests at the bottom of the divine free-willness -- the
universal tendency to love, show mercy, manifest patience, and minister
forgiveness.
P42:2, 2:7.1 All finite knowledge and creature understanding
are relative. Information and intelligence, gleaned from even high
sources, is only relatively complete, locally accurate, and personally true.
P42:3, 2:7.2 Physical facts are fairly uniform, but truth is a
living and flexible factor in the philosophy of the universe. Evolving
personalities are only partially wise and relatively true in their
communications. They can be certain only as far as their personal experience
extends. That which apparently may be wholly true in one place may be only
relatively true in another segment of creation.
P42:4, 2:7.3 Divine truth, final truth, is uniform and
universal, but the story of things spiritual, as it is told by numerous
individuals hailing from various spheres, may sometimes vary in details owing to
this relativity in the completeness of knowledge and in the repleteness of
personal experience as well as in the length and extent of that experience.
While the laws and decrees, the thoughts and attitudes, of the First Great
Source and Center are eternally, infinitely, and universally true; at the same
time, their application to, and adjustment for, every universe, system, world,
and created intelligence, are in accordance with the plans and technique of the
Creator, as well as in harmony with the local plans and procedures of the
Infinite Spirit.
P42:5, 2:7.4 The false science of materialism would sentence
mortal man to become an outcast in the universe. Such partial knowledge is
potentially evil; it is knowledge composed of both good and evil. Truth is
beautiful because it is both replete and symmetrical. When man searches for
truth, he pursues the divinely real.
P42:6, 2:7.5 Philosophers commit their gravest error when they
are misled into the fallacy of abstraction, the practice of focusing the
attention upon one aspect of reality and then of pronouncing such an isolated
aspect to be the whole truth. The wise philosopher will always look for the
creative design that is behind, and pre-existent to, all universe phenomena. The
creator thought invariably precedes creative action.
P42:7, 2:7.6 Intellectual self-consciousness can discover the
beauty of truth, its spiritual quality, not only by the philosophic consistency
of its concepts, but more certainly and surely by the unerring response of the
ever-present Spirit of Truth. Happiness ensues from the recognition of truth
because it can be acted out; it can be lived. Disappointment and sorrow
attend upon error because, not being a reality, it cannot be realized in
experience. Divine truth is best known by its spiritual flavor.
P42:8, 2:7.7 The eternal quest is for unification, for divine coherence. The far-flung physical universe coheres in the Isle of Paradise; the intellectual universe coheres in the God of mind, the Conjoint Actor; the spiritual universe is coherent. But the isolated mortal of time and space coheres in God the Father through the direct relationship between the indwelling Thought Adjuster and the Universal Father. Man's Adjuster is a fragment of God and everlastingly seeks for divine unification; it coheres with, and in, the Paradise Deity of the First Source and Center.
P43:1, 2:7.8 The discernment of supreme beauty is the
discovery and integration of reality: The discernment of the divine goodness in
the eternal truth, that is ultimate beauty. Even the charm of human art consists
in the harmony of its unity.
P43:2, 2:7.9 The overstressed and isolated morality of modern
religion, which fails to hold the devotion and loyalty of many twentieth-century
men, would rehabilitate itself if, in addition to its moral mandates, it would
give equal consideration to the truths of science, philosophy, and spiritual
experience, and to the beauties of the physical creation, the charm of
intellectual art, and the grandeur of genuine character achievement.
P43:3, 2:7.10 The religious challenge of this age is to those
farseeing and forward-looking men and women of spiritual insight who will dare
to construct a new and appealing philosophy of living out of the enlarged and
exquisitely integrated modern concepts of cosmic truth, universe beauty, and
divine goodness. Such a new and righteous vision of morality will attract all
that is good in the mind of man and challenge that which is best in the human
soul. Truth, beauty, and goodness are divine realities, and as man ascends the
scale of spiritual living, these supreme qualities of the Eternal become
increasingly coordinated and unified in God, who is love.
P43:4, 2:7.11 All truth -- material, philosophic, or spiritual
-- is both beautiful and good. All real beauty -- material art or spiritual
symmetry -- is both true and good. All genuine goodness -- whether personal
morality, social equity, or divine ministry -- is equally true and beautiful.
Health, sanity, and happiness are integrations of truth, beauty, and goodness as
they are blended in human experience. Such levels of efficient living come about
through the unification of energy systems, idea systems, and spirit systems.
P43:5, 2:7.12 Truth is coherent, beauty attractive, goodness
stabilizing. And when these values of that which is real are coordinated in
personality experience, the result is a high order of love conditioned by wisdom
and qualified by loyalty. The real purpose of all universe education is to
affect the better co-ordination of the isolated child of the worlds with the
larger realities of his expanding experience. Reality is finite on the human
level, infinite and eternal on the higher and divine levels.