Podcasts about absolute center

In this episode, Janet and Nikki chat with Theo St Francis & Stephanie Behrendt Comella about the process of recovering from a spinal cord injury (SCI) and their project Zebra Fish Neuro. They discuss: The difference between the traditional medical model for working with a SCI and a movement based approach Why Pilates inherently lends itself to being so beneficial to this group The benefits of getting on the ground and using rolling patterns after an SCI Why the diagnostic tests may not always accurately measure SCI recovery Zebra Fish Neuro and how it will help movement teachers, Pilates instructors, and fitness professionals work with people who have an SCI About Stephanie Behrendt Comella Stephanie has engaged in over 15,000 hours working directly with individuals with spinal cord injury and other neurological disorders. She was first introduced to Pilates in 2014, which forever changed her thinking about spinal cord injury rehabilitation.  Stephanie graduated from University of California, Davis in 2011 with a B.S. in Exercise Biology. She studied sports medicine and exercise-based rehabilitation as an intern with the university's Division I athletes. After graduation, Stephanie served as a Neuro Exercise Therapist and Manager at a spinal cord injury & neurological disorder specialty gym in Pleasanton, CA for almost 5 years before starting a Pilates-based SCI recovery program – AbsoluteENDEAVOR – at Absolute Center in Lafayette, CA in 2015. She blends her formal education, vast experience with SCI, and training in Pilates and mindful movement to provide a unique style of training that is focused on body re-connection.  Stephanie is a Pilates Method Alliance (PMA) Certified Pilates Instructor through Balanced Body, as well as an American Council on Exercise (ACE) professional since 2008. About Theo St. Francis Theo has been exploring the vast landscape of body-reconnection since his 2013 injury at the start of his Mechanical Engineering and collegiate swimming careers at MIT. Having the trajectory of his healing completely redirected by his practice of Pilates, Theo is now working on ways for others to benefit from the same effective therapy. Theo is the author of TheOvercoming blog, where he shares the journey of reconnecting to his body. Since he first read Calais-Germain's Anatomy of Movement textbook while in a cervical collar at inpatient rehab, he has approached his healing as a research project on which his life depends. Having sought out and worked with Pilates instructors around the country on his healing journey, Theo seeks to blend various mindful practices to discover which ways best reconnect a paralyzed body. He lives to problem-solve and cannot wait to resume his studies in Mechanical Engineering at MIT.

In this episode, Nikki and Janet talk with Katie Santos, co-owner of the Absolute Center, Pilates educator and consultant for MindBodyOnline about how to master the business side of being a Pilates teacher or studio owner. They cover: Katie's experience transitioning into the Pilates industry as a teacher and business owner Why it's important to have a business model when you start a business Strategies for having uncomfortable conversations around money Tips for creating a sustainable business How the division of roles can help your business be more successful if you have business partners Applying primal movement to sessions with active aging adults About Katie Santos ✔ Master Pilates Teacher ✔ Mindbody Certified Consultant ✔ International presenter ✔ Evernote Certified Consultant ✔ Serial Entrepreneur    Through her partnership in Absolute Center Katie has leveraged valuable insights in business management and found a love for coaching other business owners. She believes in a non-competitive and innovative approach and she enjoys imparting her knowledge and expertise while playing an important role in driving client business success.    To connect with Katie, send her an email at Katie@absolutecenter.net or visit absolutecenter.net. 

In this episode, Janet and Nikki chat with Claudia Moose, founder of Primal Movement Works about how to apply primal movements to post rehab, Pilates and fitness. They cover: The theory behind primal movement and why it's beneficial Different styles of and applications for crawling How crawling and other primal movements can help us recover from injury and improve gait patterns and performance. How to integrate primal movement explorations into a Pilates or fitness setting The difference between increasing tolerance to novel movement and physical pain that could lead to injury Claudia's  journey in using primal movement to come back from a traumatic ankle injury About Claudia Moose Claudia Moose, ATC, CSCS, NASM-PES, PMA-CPT, Movement and Manual Therapist: B.A. Movement and Exercise Science emphasis Sports Medicine (Exercise Science and Athletic Training) Chapman University.  Balance Body Master Instructor (Anatomy & Movement, Pilates, MOTR, Bodhi), Partner of Absolute Center and Founder of Primal Movement Works!. As an Athletic Trainer, working in the industry since 1985, she shares the dual role of a movement educator and a manual therapist. Her manual therapy studies including myofascial release, PNF, joint mobilization, muscle energy, positional release, active release, and acupressure.  Her movement studies include functional movement training, Olympic lifting, power lifting, suspension training, plyometrics, sports specific training, integrated movement, rehabilitation and post-rehabilitation, corrective exercise, Pilates, yoga and CoreAlign. To learn more about Primal Movement Works visit absolutecenter.net or primalmovementworks.com. To connect with Claudia, say hello on Facebook or Instagram. 

Join me in this fantastic interview with the talented, funny, and successful band of mighty misfits, the founders of Absolute Center in Lafayette, CA: Claudia Moose, Katie Santos, and Louise Johns. In this episode you’re going to get a lot of laughs (that’s I think par for the course with us), get a ton of […] See acast.com/privacy for privacy and opt-out information.

This week Dread Media presents a feature-length conversation with cult filmmaker David DeCoteau. David's career began in the very early 80s working for Roger Corman, then with Charles Band, and continues to pump out B-Movies to this day. The interview discusses his career beginnings to the modern-day with a focus on the brand new Blu-ray release of his classic Sorority Babes in the Slimeball Bowl-O-Rama. To continue the theme, Desmond also reviews issue 11 of Delirium magazine. There are, of course, songs: "Take the Skinheads Bowling" by Manic Street Preachers, an excerpt from "Here in the Darkness" by Greg Stone, "Masked by Delirium" by Municipal Waste, and "The Absolute Center of a Pitch Black Heart" by -(16)-. Send feedback to: feedback@dreadmedia.net, or 206.278.5257. Follow @DevilDinosaurJr and @dreadmedia on Twitter! Join the Facebook group! Visit www.stayscary.wordpress.com and www.dreadmedia.bandcamp.com.

This week Dread Media presents a feature-length conversation with cult filmmaker David DeCoteau. David's career began in the very early 80s working for Roger Corman, then with Charles Band, and continues to pump out B-Movies to this day. The interview discusses his career beginnings to the modern-day with a focus on the brand new Blu-ray release of his classic Sorority Babes in the Slimeball Bowl-O-Rama. To continue the theme, Desmond also reviews issue 11 of Delirium magazine. There are, of course, songs: "Take the Skinheads Bowling" by Manic Street Preachers, an excerpt from "Here in the Darkness" by Greg Stone, "Masked by Delirium" by Municipal Waste, and "The Absolute Center of a Pitch Black Heart" by -(16)-. Send feedback to: feedback@dreadmedia.net, or 206.278.5257. Follow @DevilDinosaurJr and @dreadmedia on Twitter! Join the Facebook group! Visit www.stayscary.wordpress.com and www.dreadmedia.bandcamp.com.

This week Dread Media presents a feature-length conversation with cult filmmaker David DeCoteau. David's career began in the very early 80s working for Roger Corman, then with Charles Band, and continues to pump out B-Movies to this day. The interview discusses his career beginnings to the modern-day with a focus on the brand new Blu-ray release of his classic Sorority Babes in the Slimeball Bowl-O-Rama. To continue the theme, Desmond also reviews issue 11 of Delirium magazine. There are, of course, songs: "Take the Skinheads Bowling" by Manic Street Preachers, an excerpt from "Here in the Darkness" by Greg Stone, "Masked by Delirium" by Municipal Waste, and "The Absolute Center of a Pitch Black Heart" by -(16)-. Send feedback to: feedback@dreadmedia.net, or 206.278.5257. Follow @DevilDinosaurJr and @dreadmedia on Twitter! Join the Facebook group! Visit www.stayscary.wordpress.com and www.dreadmedia.bandcamp.com.

This week Dread Media presents a feature-length conversation with cult filmmaker David DeCoteau. David's career began in the very early 80s working for Roger Corman, then with Charles Band, and continues to pump out B-Movies to this day. The interview discusses his career beginnings to the modern-day with a focus on the brand new Blu-ray release of his classic Sorority Babes in the Slimeball Bowl-O-Rama. To continue the theme, Desmond also reviews issue 11 of Delirium magazine. There are, of course, songs: "Take the Skinheads Bowling" by Manic Street Preachers, an excerpt from "Here in the Darkness" by Greg Stone, "Masked by Delirium" by Municipal Waste, and "The Absolute Center of a Pitch Black Heart" by -(16)-. Send feedback to: feedback@dreadmedia.net, or 206.278.5257. Follow @DevilDinosaurJr and @dreadmedia on Twitter! Join the Facebook group! Visit www.stayscary.wordpress.com and www.dreadmedia.bandcamp.com.

Growth of the Trinity Concept (1143.1) 104:0.1 THE Trinity concept of revealed religion must not be confused with the triad beliefs of evolutionary religions. The ideas of triads arose from many suggestive relationships but chiefly because of the three joints of the fingers, because three legs were the fewest which could stabilize a stool, because three support points could keep up a tent; furthermore, primitive man, for a long time, could not count beyond three. (1143.2) 104:0.2 Aside from certain natural couplets, such as past and present, day and night, hot and cold, and male and female, man generally tends to think in triads: yesterday, today, and tomorrow; sunrise, noon, and sunset; father, mother, and child. Three cheers are given the victor. The dead are buried on the third day, and the ghost is placated by three ablutions of water. (1143.3) 104:0.3 As a consequence of these natural associations in human experience, the triad made its appearance in religion, and this long before the Paradise Trinity of Deities, or even any of their representatives, had been revealed to mankind. Later on, the Persians, Hindus, Greeks, Egyptians, Babylonians, Romans, and Scandinavians all had triad gods, but these were still not true trinities. Triad deities all had a natural origin and have appeared at one time or another among most of the intelligent peoples of Urantia. Sometimes the concept of an evolutionary triad has become mixed with that of a revealed Trinity; in these instances it is often impossible to distinguish one from the other. 1. Urantian Trinity Concepts (1143.4) 104:1.1 The first Urantian revelation leading to the comprehension of the Paradise Trinity was made by the staff of Prince Caligastia about one-half million years ago. This earliest Trinity concept was lost to the world in the unsettled times following the planetary rebellion. (1143.5) 104:1.2 The second presentation of the Trinity was made by Adam and Eve in the first and second gardens. These teachings had not been wholly obliterated even in the times of Machiventa Melchizedek about thirty-five thousand years later, for the Trinity concept of the Sethites persisted in both Mesopotamia and Egypt but more especially in India, where it was long perpetuated in Agni, the Vedic three-headed fire god. (1143.6) 104:1.3 The third presentation of the Trinity was made by Machiventa Melchizedek, and this doctrine was symbolized by the three concentric circles which the sage of Salem wore on his breast plate. But Machiventa found it very difficult to teach the Palestinian Bedouins about the Universal Father, the Eternal Son, and the Infinite Spirit. Most of his disciples thought that the Trinity consisted of the three Most Highs of Norlatiadek; a few conceived of the Trinity as the System Sovereign, the Constellation Father, and the local universe Creator Deity; still fewer even remotely grasped the idea of the Paradise association of the Father, Son, and Spirit. (1144.1) 104:1.4 Through the activities of the Salem missionaries the Melchizedek teachings of the Trinity gradually spread throughout much of Eurasia and northern Africa. It is often difficult to distinguish between the triads and the trinities in the later Andite and the post-Melchizedek ages, when both concepts to a certain extent intermingled and coalesced. (1144.2) 104:1.5 Among the Hindus the trinitarian concept took root as Being, Intelligence, and Joy. (A later Indian conception was Brahma, Siva, and Vishnu.) While the earlier Trinity portrayals were brought to India by the Sethite priests, the later ideas of the Trinity were imported by the Salem missionaries and were developed by the native intellects of India through a compounding of these doctrines with the evolutionary triad conceptions. (1144.3) 104:1.6 The Buddhist faith developed two doctrines of a trinitarian nature: The earlier was Teacher, Law, and Brotherhood; that was the presentation made by Gautama Siddhartha. The later idea, developing among the northern branch of the followers of Buddha, embraced Supreme Lord, Holy Spirit, and Incarnate Savior. (1144.4) 104:1.7 And these ideas of the Hindus and Buddhists were real trinitarian postulates, that is, the idea of a threefold manifestation of a monotheistic God. A true trinity conception is not just a grouping together of three separate gods. (1144.5) 104:1.8 The Hebrews knew about the Trinity from the Kenite traditions of the days of Melchizedek, but their monotheistic zeal for the one God, Yahweh, so eclipsed all such teachings that by the time of Jesus’ appearance the Elohim doctrine had been practically eradicated from Jewish theology. The Hebrew mind could not reconcile the trinitarian concept with the monotheistic belief in the One Lord, the God of Israel. (1144.6) 104:1.9 The followers of the Islamic faith likewise failed to grasp the idea of the Trinity. It is always difficult for an emerging monotheism to tolerate trinitarianism when confronted by polytheism. The trinity idea takes best hold of those religions which have a firm monotheistic tradition coupled with doctrinal elasticity. The great monotheists, the Hebrews and Mohammedans, found it difficult to distinguish between worshiping three gods, polytheism, and trinitarianism, the worship of one Deity existing in a triune manifestation of divinity and personality. (1144.7) 104:1.10 Jesus taught his apostles the truth regarding the persons of the Paradise Trinity, but they thought he spoke figuratively and symbolically. Having been nurtured in Hebraic monotheism, they found it difficult to entertain any belief that seemed to conflict with their dominating concept of Yahweh. And the early Christians inherited the Hebraic prejudice against the Trinity concept. (1144.8) 104:1.11 The first Trinity of Christianity was proclaimed at Antioch and consisted of God, his Word, and his Wisdom. Paul knew of the Paradise Trinity of Father, Son, and Spirit, but he seldom preached about it and made mention thereof in only a few of his letters to the newly forming churches. Even then, as did his fellow apostles, Paul confused Jesus, the Creator Son of the local universe, with the Second Person of Deity, the Eternal Son of Paradise. (1144.9) 104:1.12 The Christian concept of the Trinity, which began to gain recognition near the close of the first century after Christ, was comprised of the Universal Father, the Creator Son of Nebadon, and the Divine Minister of Salvington — Mother Spirit of the local universe and creative consort of the Creator Son. (1145.1) 104:1.13 Not since the times of Jesus has the factual identity of the Paradise Trinity been known on Urantia (except by a few individuals to whom it was especially revealed) until its presentation in these revelatory disclosures. But though the Christian concept of the Trinity erred in fact, it was practically true with respect to spiritual relationships. Only in its philosophic implications and cosmological consequences did this concept suffer embarrassment: It has been difficult for many who are cosmic minded to believe that the Second Person of Deity, the second member of an infinite Trinity, once dwelt on Urantia; and while in spirit this is true, in actuality it is not a fact. The Michael Creators fully embody the divinity of the Eternal Son, but they are not the absolute personality. 2. Trinity Unity and Deity Plurality (1145.2) 104:2.1 Monotheism arose as a philosophic protest against the inconsistency of polytheism. It developed first through pantheon organizations with the departmentalization of supernatural activities, then through the henotheistic exaltation of one god above the many, and finally through the exclusion of all but the One God of final value. (1145.3) 104:2.2 Trinitarianism grows out of the experiential protest against the impossibility of conceiving the oneness of a deanthropomorphized solitary Deity of unrelated universe significance. Given a sufficient time, philosophy tends to abstract the personal qualities from the Deity concept of pure monotheism, thus reducing this idea of an unrelated God to the status of a pantheistic Absolute. It has always been difficult to understand the personal nature of a God who has no personal relationships in equality with other and co-ordinate personal beings. Personality in Deity demands that such Deity exist in relation to other and equal personal Deity. (1145.4) 104:2.3 Through the recognition of the Trinity concept the mind of man can hope to grasp something of the interrelationship of love and law in the time-space creations. Through spiritual faith man gains insight into the love of God but soon discovers that this spiritual faith has no influence on the ordained laws of the material universe. Irrespective of the firmness of man’s belief in God as his Paradise Father, expanding cosmic horizons demand that he also give recognition to the reality of Paradise Deity as universal law, that he recognize the Trinity sovereignty extending outward from Paradise and overshadowing even the evolving local universes of the Creator Sons and Creative Daughters of the three eternal persons whose deity union is the fact and reality and eternal indivisibility of the Paradise Trinity. (1145.5) 104:2.4 And this selfsame Paradise Trinity is a real entity — not a personality but nonetheless a true and absolute reality; not a personality but nonetheless compatible with coexistent personalities — the personalities of the Father, the Son, and the Spirit. The Trinity is a supersummative Deity reality eventuating out of the conjoining of the three Paradise Deities. The qualities, characteristics, and functions of the Trinity are not the simple sum of the attributes of the three Paradise Deities; Trinity functions are something unique, original, and not wholly predictable from an analysis of the attributes of Father, Son, and Spirit. (1146.1) 104:2.5 For example: The Master, when on earth, admonished his followers that justice is never a personal act; it is always a group function. Neither do the Gods, as persons, administer justice. But they perform this very function as a collective whole, as the Paradise Trinity. (1146.2) 104:2.6 The conceptual grasp of the Trinity association of Father, Son, and Spirit prepares the human mind for the further presentation of certain other threefold relationships. Theological reason may be fully satisfied by the concept of the Paradise Trinity, but philosophical and cosmological reason demand the recognition of the other triune associations of the First Source and Center, those triunities in which the Infinite functions in various non-Father capacities of universal manifestation — the relationships of the God of force, energy, power, causation, reaction, potentiality, actuality, gravity, tension, pattern, principle, and unity. 3. Trinities and Triunities (1146.3) 104:3.1 While mankind has sometimes grasped at an understanding of the Trinity of the three persons of Deity, consistency demands that the human intellect perceive that there are certain relationships between all seven Absolutes. But all that which is true of the Paradise Trinity is not necessarily true of a triunity, for a triunity is something other than a trinity. In certain functional aspects a triunity may be analogous to a trinity, but it is never homologous in nature with a trinity. (1146.4) 104:3.2 Mortal man is passing through a great age of expanding horizons and enlarging concepts on Urantia, and his cosmic philosophy must accelerate in evolution to keep pace with the expansion of the intellectual arena of human thought. As the cosmic consciousness of mortal man expands, he perceives the interrelatedness of all that he finds in his material science, intellectual philosophy, and spiritual insight. Still, with all this belief in the unity of the cosmos, man perceives the diversity of all existence. In spite of all concepts concerning the immutability of Deity, man perceives that he lives in a universe of constant change and experiential growth. Regardless of the realization of the survival of spiritual values, man has ever to reckon with the mathematics and premathematics of force, energy, and power. (1146.5) 104:3.3 In some manner the eternal repleteness of infinity must be reconciled with the time-growth of the evolving universes and with the incompleteness of the experiential inhabitants thereof. In some way the conception of total infinitude must be so segmented and qualified that the mortal intellect and the morontia soul can grasp this concept of final value and spiritualizing significance. (1146.6) 104:3.4 While reason demands a monotheistic unity of cosmic reality, finite experience requires the postulate of plural Absolutes and of their co-ordination in cosmic relationships. Without co-ordinate existences there is no possibility for the appearance of diversity of absolute relationships, no chance for the operation of differentials, variables, modifiers, attenuators, qualifiers, or diminishers. (1146.7) 104:3.5 In these papers total reality (infinity) has been presented as it exists in the seven Absolutes: (1146.8) 104:3.6 1. The Universal Father. (1146.9) 104:3.7 2. The Eternal Son. (1146.10) 104:3.8 3. The Infinite Spirit. (1147.1) 104:3.9 4. The Isle of Paradise. (1147.2) 104:3.10 5. The Deity Absolute. (1147.3) 104:3.11 6. The Universal Absolute. (1147.4) 104:3.12 7. The Unqualified Absolute. (1147.5) 104:3.13 The First Source and Center, who is Father to the Eternal Son, is also Pattern to the Paradise Isle. He is personality unqualified in the Son but personality potentialized in the Deity Absolute. The Father is energy revealed in Paradise-Havona and at the same time energy concealed in the Unqualified Absolute. The Infinite is ever disclosed in the ceaseless acts of the Conjoint Actor while he is eternally functioning in the compensating but enshrouded activities of the Universal Absolute. Thus is the Father related to the six co-ordinate Absolutes, and thus do all seven encompass the circle of infinity throughout the endless cycles of eternity. (1147.6) 104:3.14 It would seem that triunity of absolute relationships is inevitable. Personality seeks other personality association on absolute as well as on all other levels. And the association of the three Paradise personalities eternalizes the first triunity, the personality union of the Father, the Son, and the Spirit. For when these three persons, as persons, conjoin for united function, they thereby constitute a triunity of functional unity, not a trinity — an organic entity — but nonetheless a triunity, a threefold functional aggregate unanimity. (1147.7) 104:3.15 The Paradise Trinity is not a triunity; it is not a functional unanimity; rather is it undivided and indivisible Deity. The Father, Son, and Spirit (as persons) can sustain a relationship to the Paradise Trinity, for the Trinity is their undivided Deity. The Father, Son, and Spirit sustain no such personal relationship to the first triunity, for that is their functional union as three persons. Only as the Trinity — as undivided Deity — do they collectively sustain an external relationship to the triunity of their personal aggregation. (1147.8) 104:3.16 Thus does the Paradise Trinity stand unique among absolute relationships; there are several existential triunities but only one existential Trinity. A triunity is not an entity. It is functional rather than organic. Its members are partners rather than corporative. The components of the triunities may be entities, but a triunity itself is an association. (1147.9) 104:3.17 There is, however, one point of comparison between trinity and triunity: Both eventuate in functions that are something other than the discernible sum of the attributes of the component members. But while they are thus comparable from a functional standpoint, they otherwise exhibit no categorical relationship. They are roughly related as the relation of function to structure. But the function of the triunity association is not the function of the trinity structure or entity. (1147.10) 104:3.18 The triunities are nonetheless real; they are very real. In them is total reality functionalized, and through them does the Universal Father exercise immediate and personal control over the master functions of infinity. 4. The Seven Triunities (1147.11) 104:4.1 In attempting the description of seven triunities, attention is directed to the fact that the Universal Father is the primal member of each. He is, was, and ever will be: the First Universal Father-Source, Absolute Center, Primal Cause, Universal Controller, Limitless Energizer, Original Unity, Unqualified Upholder, First Person of Deity, Primal Cosmic Pattern, and Essence of Infinity. The Universal Father is the personal cause of the Absolutes; he is the absolute of Absolutes. (1148.1) 104:4.2 The nature and meaning of the seven triunities may be suggested as: (1148.2) 104:4.3 The First Triunity — the personal-purposive triunity. This is the grouping of the three Deity personalities: (1148.3) 104:4.4 1. The Universal Father. (1148.4) 104:4.5 2. The Eternal Son. (1148.5) 104:4.6 3. The Infinite Spirit. (1148.6) 104:4.7 This is the threefold union of love, mercy, and ministry — the purposive and personal association of the three eternal Paradise personalities. This is the divinely fraternal, creature-loving, fatherly-acting, and ascension-promoting association. The divine personalities of this first triunity are personality-bequeathing, spirit-bestowing, and mind-endowing Gods. (1148.7) 104:4.8 This is the triunity of infinite volition; it acts throughout the eternal present and in all of the past-present-future flow of time. This association yields volitional infinity and provides the mechanisms whereby personal Deity becomes self-revelatory to the creatures of the evolving cosmos. (1148.8) 104:4.9 The Second Triunity — the power-pattern triunity. Whether it be a tiny ultimaton, a blazing star, or a whirling nebula, even the central or superuniverses, from the smallest to the largest material organizations, always is the physical pattern — the cosmic configuration — derived from the function of this triunity. This association consists of: (1148.9) 104:4.10 1. The Father-Son. (1148.10) 104:4.11 2. The Paradise Isle. (1148.11) 104:4.12 3. The Conjoint Actor. (1148.12) 104:4.13 Energy is organized by the cosmic agents of the Third Source and Center; energy is fashioned after the pattern of Paradise, the absolute materialization; but behind all of this ceaseless manipulation is the presence of the Father-Son, whose union first activated the Paradise pattern in the appearance of Havona concomitant with the birth of the Infinite Spirit, the Conjoint Actor. (1148.13) 104:4.14 In religious experience, creatures make contact with the God who is love, but such spiritual insight must never eclipse the intelligent recognition of the universe fact of the pattern which is Paradise. The Paradise personalities enlist the freewill adoration of all creatures by the compelling power of divine love and lead all such spirit-born personalities into the supernal delights of the unending service of the finaliter sons of God. The second triunity is the architect of the space stage whereon these transactions unfold; it determines the patterns of cosmic configuration. (1148.14) 104:4.15 Love may characterize the divinity of the first triunity, but pattern is the galactic manifestation of the second triunity. What the first triunity is to evolving personalities, the second triunity is to the evolving universes. Pattern and personality are two of the great manifestations of the acts of the First Source and Center; and no matter how difficult it may be to comprehend, it is nonetheless true that the power-pattern and the loving person are one and the same universal reality; the Paradise Isle and the Eternal Son are co-ordinate but antipodal revelations of the unfathomable nature of the Universal Father-Force. (1149.1) 104:4.16 The Third Triunity — the spirit-evolutional triunity. The entirety of spiritual manifestation has its beginning and end in this association, consisting of: (1149.2) 104:4.17 1. The Universal Father. (1149.3) 104:4.18 2. The Son-Spirit. (1149.4) 104:4.19 3. The Deity Absolute. (1149.5) 104:4.20 From spirit potency to Paradise spirit, all spirit finds reality expression in this triune association of the pure spirit essence of the Father, the active spirit values of the Son-Spirit, and the unlimited spirit potentials of the Deity Absolute. The existential values of spirit have their primordial genesis, complete manifestation, and final destiny in this triunity. (1149.6) 104:4.21 The Father exists before spirit; the Son-Spirit functions as active creative spirit; the Deity Absolute exists as all-encompassing spirit, even beyond spirit. (1149.7) 104:4.22 The Fourth Triunity — the triunity of energy infinity. Within this triunity there eternalizes the beginnings and the endings of all energy reality, from space potency to monota. This grouping embraces the following: (1149.8) 104:4.23 1. The Father-Spirit. (1149.9) 104:4.24 2. The Paradise Isle. (1149.10) 104:4.25 3. The Unqualified Absolute. (1149.11) 104:4.26 Paradise is the center of the force-energy activation of the cosmos — the universe position of the First Source and Center, the cosmic focal point of the Unqualified Absolute, and the source of all energy. Existentially present within this triunity is the energy potential of the cosmos-infinite, of which the grand universe and the master universe are only partial manifestations. (1149.12) 104:4.27 The fourth triunity absolutely controls the fundamental units of cosmic energy and releases them from the grasp of the Unqualified Absolute in direct proportion to the appearance in the experiential Deities of subabsolute capacity to control and stabilize the metamorphosing cosmos. (1149.13) 104:4.28 This triunity is force and energy. The endless possibilities of the Unqualified Absolute are centered around the absolutum of the Isle of Paradise, whence emanate the unimaginable agitations of the otherwise static quiescence of the Unqualified. And the endless throbbing of the material Paradise heart of the infinite cosmos beats in harmony with the unfathomable pattern and the unsearchable plan of the Infinite Energizer, the First Source and Center. (1149.14) 104:4.29 The Fifth Triunity — the triunity of reactive infinity. This association consists of: (1149.15) 104:4.30 1. The Universal Father. (1149.16) 104:4.31 2. The Universal Absolute. (1149.17) 104:4.32 3. The Unqualified Absolute. (1149.18) 104:4.33 This grouping yields the eternalization of the functional infinity realization of all that is actualizable within the domains of nondeity reality. This triunity manifests unlimited reactive capacity to the volitional, causative, tensional, and patternal actions and presences of the other triunities. (1150.1) 104:4.34 The Sixth Triunity — the triunity of cosmic-associated Deity. This grouping consists of: (1150.2) 104:4.35 1. The Universal Father. (1150.3) 104:4.36 2. The Deity Absolute. (1150.4) 104:4.37 3. The Universal Absolute. (1150.5) 104:4.38 This is the association of Deity-in-the-cosmos, the immanence of Deity in conjunction with the transcendence of Deity. This is the last outreach of divinity on the levels of infinity toward those realities which lie outside the domain of deified reality. (1150.6) 104:4.39 The Seventh Triunity — the triunity of infinite unity. This is the unity of infinity functionally manifest in time and eternity, the co-ordinate unification of actuals and potentials. This group consists of: (1150.7) 104:4.40 1. The Universal Father. (1150.8) 104:4.41 2. The Conjoint Actor. (1150.9) 104:4.42 3. The Universal Absolute. (1150.10) 104:4.43 The Conjoint Actor universally integrates the varying functional aspects of all actualized reality on all levels of manifestation, from finites through transcendentals and on to absolutes. The Universal Absolute perfectly compensates the differentials inherent in the varying aspects of all incomplete reality, from the limitless potentialities of active-volitional and causative Deity reality to the boundless possibilities of static, reactive, nondeity reality in the incomprehensible domains of the Unqualified Absolute. (1150.11) 104:4.44 As they function in this triunity, the Conjoint Actor and the Universal Absolute are alike responsive to Deity and to nondeity presences, as also is the First Source and Center, who in this relationship is to all intents and purposes conceptually indistinguishable from the I AM. (1150.12) 104:4.45 These approximations are sufficient to elucidate the concept of the triunities. Not knowing the ultimate level of the triunities, you cannot fully comprehend the first seven. While we do not deem it wise to attempt any further elaboration, we may state that there are fifteen triune associations of the First Source and Center, eight of which are unrevealed in these papers. These unrevealed associations are concerned with realities, actualities, and potentialities which are beyond the experiential level of supremacy. (1150.13) 104:4.46 The triunities are the functional balance wheel of infinity, the unification of the uniqueness of the Seven Infinity Absolutes. It is the existential presence of the triunities that enables the Father-I AM to experience functional infinity unity despite the diversification of infinity into seven Absolutes. The First Source and Center is the unifying member of all triunities; in him all things have their unqualified beginnings, eternal existences, and infinite destinies — “in him all things consist.” (1150.14) 104:4.47 Although these associations cannot augment the infinity of the Father-I AM, they do appear to make possible the subinfinite and subabsolute manifestations of his reality. The seven triunities multiply versatility, eternalize new depths, deitize new values, disclose new potentialities, reveal new meanings; and all these diversified manifestations in time and space and in the eternal cosmos are existent in the hypothetical stasis of the original infinity of the I AM. 5. Triodities (1151.1) 104:5.1 There are certain other triune relationships which are non-Father in constitution, but they are not real triunities, and they are always distinguished from the Father triunities. They are called variously, associate triunities, co-ordinate triunities, and triodities. They are consequential to the existence of the triunities. Two of these associations are constituted as follows: (1151.2) 104:5.2 The Triodity of Actuality. This triodity consists in the interrelationship of the three absolute actuals: (1151.3) 104:5.3 1. The Eternal Son. (1151.4) 104:5.4 2. The Paradise Isle. (1151.5) 104:5.5 3. The Conjoint Actor. (1151.6) 104:5.6 The Eternal Son is the absolute of spirit reality, the absolute personality. The Paradise Isle is the absolute of cosmic reality, the absolute pattern. The Conjoint Actor is the absolute of mind reality, the co-ordinate of absolute spirit reality, and the existential Deity synthesis of personality and power. This triune association eventuates the co-ordination of the sum total of actualized reality — spirit, cosmic, or mindal. It is unqualified in actuality. (1151.7) 104:5.7 The Triodity of Potentiality. This triodity consists in the association of the three Absolutes of potentiality: (1151.8) 104:5.8 1. The Deity Absolute. (1151.9) 104:5.9 2. The Universal Absolute. (1151.10) 104:5.10 3. The Unqualified Absolute. (1151.11) 104:5.11 Thus are interassociated the infinity reservoirs of all latent energy reality — spirit, mindal, or cosmic. This association yields the integration of all latent energy reality. It is infinite in potential. (1151.12) 104:5.12 As the triunities are primarily concerned with the functional unification of infinity, so are triodities involved in the cosmic appearance of experiential Deities. The triunities are indirectly concerned, but the triodities are directly concerned, in the experiential Deities — Supreme, Ultimate, and Absolute. They appear in the emerging power-personality synthesis of the Supreme Being. And to the time creatures of space the Supreme Being is a revelation of the unity of the I AM. (1151.13) 104:5.13 [Presented by a Melchizedek of Nebadon.]

The Infinite Spirit (90.1) 8:0.1 BACK in eternity, when the Universal Father’s “first” infinite and absolute thought finds in the Eternal Son such a perfect and adequate word for its divine expression, there ensues the supreme desire of both the Thought-God and the Word-God for a universal and infinite agent of mutual expression and combined action. (90.2) 8:0.2 In the dawn of eternity both the Father and the Son become infinitely cognizant of their mutual interdependence, their eternal and absolute oneness; and therefore do they enter into an infinite and everlasting covenant of divine partnership. This never-ending compact is made for the execution of their united concepts throughout all of the circle of eternity; and ever since this eternity event the Father and the Son continue in this divine union. (90.3) 8:0.3 We are now face to face with the eternity origin of the Infinite Spirit, the Third Person of Deity. The very instant that God the Father and God the Son conjointly conceive an identical and infinite action — the execution of an absolute thought-plan — that very moment, the Infinite Spirit springs full-fledgedly into existence. (90.4) 8:0.4 In thus reciting the order of the origin of the Deities, I do so merely to enable you to think of their relationship. In reality they are all three existent from eternity; they are existential. They are without beginning or ending of days; they are co-ordinate, supreme, ultimate, absolute, and infinite. They are and always have been and ever shall be. And they are three distinctly individualized but eternally associated persons, God the Father, God the Son, and God the Spirit. 1. The God of Action (90.5) 8:1.1 In the eternity of the past, upon the personalization of the Infinite Spirit the divine personality cycle becomes perfect and complete. The God of Action is existent, and the vast stage of space is set for the stupendous drama of creation — the universal adventure — the divine panorama of the eternal ages. (90.6) 8:1.2 The first act of the Infinite Spirit is the inspection and recognition of his divine parents, the Father-Father and the Mother-Son. He, the Spirit, unqualifiedly identifies both of them. He is fully cognizant of their separate personalities and infinite attributes as well as of their combined nature and united function. Next, voluntarily, with transcendent willingness and inspiring spontaneity, the Third Person of Deity, notwithstanding his equality with the First and Second Persons, pledges eternal loyalty to God the Father and acknowledges everlasting dependence upon God the Son. (90.7) 8:1.3 Inherent in the nature of this transaction and in mutual recognition of the personality independence of each and the executive union of all three, the cycle of eternity is established. The Paradise Trinity is existent. The stage of universal space is set for the manifold and never-ending panorama of the creative unfolding of the purpose of the Universal Father through the personality of the Eternal Son and by the execution of the God of Action, the executive agency for the reality performances of the Father-Son creator partnership. (91.1) 8:1.4 The God of Action functions and the dead vaults of space are astir. One billion perfect spheres flash into existence. Prior to this hypothetical eternity moment the space-energies inherent in Paradise are existent and potentially operative, but they have no actuality of being; neither can physical gravity be measured except by the reaction of material realities to its incessant pull. There is no material universe at this (assumed) eternally distant moment, but the very instant that one billion worlds materialize, there is in evidence gravity sufficient and adequate to hold them in the everlasting grasp of Paradise. (91.2) 8:1.5 There now flashes through the creation of the Gods the second form of energy, and this outflowing spirit is instantly grasped by the spiritual gravity of the Eternal Son. Thus the twofold gravity-embraced universe is touched with the energy of infinity and immersed in the spirit of divinity. In this way is the soil of life prepared for the consciousness of mind made manifest in the associated intelligence circuits of the Infinite Spirit. (91.3) 8:1.6 Upon these seeds of potential existence, diffused throughout the central creation of the Gods, the Father acts, and creature personality appears. Then does the presence of the Paradise Deities fill all organized space and begin effectively to draw all things and beings Paradiseward. (91.4) 8:1.7 The Infinite Spirit eternalizes concurrently with the birth of the Havona worlds, this central universe being created by him and with him and in him in obedience to the combined concepts and united wills of the Father and the Son. The Third Person deitizes by this very act of conjoint creation, and he thus forever becomes the Conjoint Creator. (91.5) 8:1.8 These are the grand and awful times of the creative expansion of the Father and the Son by, and in, the action of their conjoint associate and exclusive executive, the Third Source and Center. There exists no record of these stirring times. We have only the meager disclosures of the Infinite Spirit to substantiate these mighty transactions, and he merely verifies the fact that the central universe and all that pertains thereto eternalized simultaneously with his attainment of personality and conscious existence. (91.6) 8:1.9 In brief, the Infinite Spirit testifies that, since he is eternal, so also is the central universe eternal. And this is the traditional starting point of the history of the universe of universes. Absolutely nothing is known, and no records are in existence, regarding any event or transaction prior to this stupendous eruption of creative energy and administrative wisdom that crystallized the vast universe which exists, and so exquisitely functions, at the center of all things. Beyond this event lie the unsearchable transactions of eternity and the depths of infinity — absolute mystery. (91.7) 8:1.10 And we thus portray the sequential origin of the Third Source and Center as an interpretative condescension to the time-bound and space-conditioned mind of mortal creatures. The mind of man must have a starting point for the visualization of universe history, and I have been directed to provide this technique of approach to the historic concept of eternity. In the material mind, consistency demands a First Cause; therefore do we postulate the Universal Father as the First Source and the Absolute Center of all creation, at the same time instructing all creature minds that the Son and the Spirit are coeternal with the Father in all phases of universe history and in all realms of creative activity. And we do this without in any sense being disregardful of the reality and eternity of the Isle of Paradise and of the Unqualified, Universal, and Deity Absolutes. (92.1) 8:1.11 It is enough of a reach of the material mind of the children of time to conceive of the Father in eternity. We know that any child can best relate himself to reality by first mastering the relationships of the child-parent situation and then by enlarging this concept to embrace the family as a whole. Subsequently the growing mind of the child will be able to adjust to the concept of family relations, to relationships of the community, the race, and the world, and then to those of the universe, the superuniverse, even the universe of universes. 2. Nature of the Infinite Spirit (92.2) 8:2.1 The Conjoint Creator is from eternity and is wholly and without qualification one with the Universal Father and the Eternal Son. The Infinite Spirit reflects in perfection not only the nature of the Paradise Father but also the nature of the Original Son. (92.3) 8:2.2 The Third Source and Center is known by numerous titles: the Universal Spirit, the Supreme Guide, the Conjoint Creator, the Divine Executive, the Infinite Mind, the Spirit of Spirits, the Paradise Mother Spirit, the Conjoint Actor, the Final Co-ordinator, the Omnipresent Spirit, the Absolute Intelligence, the Divine Action; and on Urantia he is sometimes confused with the cosmic mind. (92.4) 8:2.3 It is altogether proper to denominate the Third Person of Deity the Infinite Spirit, for God is spirit. But material creatures who tend towards the error of viewing matter as basic reality and mind, together with spirit, as postulates rooted in matter, would better comprehend the Third Source and Center if he were called the Infinite Reality, the Universal Organizer, or the Personality Co-ordinator. (92.5) 8:2.4 The Infinite Spirit, as a universe revelation of divinity, is unsearchable and utterly beyond human comprehension. To sense the absoluteness of the Spirit, you need only contemplate the infinity of the Universal Father and stand in awe of the eternity of the Original Son. (92.6) 8:2.5 There is mystery indeed in the person of the Infinite Spirit but not so much as in the Father and the Son. Of all aspects of the Father’s nature, the Conjoint Creator most strikingly discloses his infinity. Even if the master universe eventually expands to infinity, the spirit presence, energy control, and mind potential of the Conjoint Actor will be found adequate to meet the demands of such a limitless creation. (92.7) 8:2.6 Though in every way sharing the perfection, the righteousness, and the love of the Universal Father, the Infinite Spirit inclines towards the mercy attributes of the Eternal Son, thus becoming the mercy minister of the Paradise Deities to the grand universe. Ever and always — universally and eternally — the Spirit is a mercy minister, for, as the divine Sons reveal the love of God, so the divine Spirit depicts the mercy of God. (93.1) 8:2.7 It is not possible that the Spirit could have more of goodness than the Father since all goodness takes origin in the Father, but in the acts of the Spirit we can the better comprehend such goodness. The Father’s faithfulness and the Son’s constancy are made very real to the spirit beings and the material creatures of the spheres by the loving ministry and ceaseless service of the personalities of the Infinite Spirit. (93.2) 8:2.8 The Conjoint Creator inherits all the Father’s beauty of thought and character of truth. And these sublime traits of divinity are co-ordinated in the near-supreme levels of the cosmic mind in subordination to the infinite and eternal wisdom of the unconditioned and limitless mind of the Third Source and Center. 3. Relation of the Spirit to the Father and the Son (93.3) 8:3.1 As the Eternal Son is the word expression of the “first” absolute and infinite thought of the Universal Father, so the Conjoint Actor is the perfect execution of the “first” completed creative concept or plan for combined action by the Father-Son personality partnership of absolute thought-word union. The Third Source and Center eternalizes concurrently with the central or fiat creation, and only this central creation is eternal in existence among universes. (93.4) 8:3.2 Since the personalization of the Third Source, the First Source no more personally participates in universe creation. The Universal Father delegates everything possible to his Eternal Son; likewise does the Eternal Son bestow all possible authority and power upon the Conjoint Creator. (93.5) 8:3.3 The Eternal Son and the Conjoint Creator have, as partners and through their co-ordinate personalities, planned and fashioned every post-Havona universe which has been brought into existence. The Spirit sustains the same personal relation to the Son in all subsequent creation that the Son sustains to the Father in the first and central creation. (93.6) 8:3.4 A Creator Son of the Eternal Son and a Creative Spirit of the Infinite Spirit created you and your universe; and while the Father in faithfulness upholds that which they have organized, it devolves upon this Universe Son and this Universe Spirit to foster and sustain their work as well as to minister to the creatures of their own making. (93.7) 8:3.5 The Infinite Spirit is the effective agent of the all-loving Father and the all-merciful Son for the execution of their conjoint project of drawing to themselves all truth-loving souls on all the worlds of time and space. The very instant the Eternal Son accepted his Father’s plan of perfection attainment for the creatures of the universes, the moment the ascension project became a Father-Son plan, that instant the Infinite Spirit became the conjoint administrator of the Father and the Son for the execution of their united and eternal purpose. And in so doing the Infinite Spirit pledged all his resources of divine presence and of spirit personalities to the Father and the Son; he has dedicated all to the stupendous plan of exalting surviving will creatures to the divine heights of Paradise perfection. (93.8) 8:3.6 The Infinite Spirit is a complete, exclusive, and universal revelation of the Universal Father and his Eternal Son. All knowledge of the Father-Son partnership must be had through the Infinite Spirit, the conjoint representative of the divine thought-word union. (93.9) 8:3.7 The Eternal Son is the only avenue of approach to the Universal Father, and the Infinite Spirit is the only means of attaining the Eternal Son. Only by the patient ministry of the Spirit are the ascendant beings of time able to discover the Son. (94.1) 8:3.8 At the center of all things the Infinite Spirit is the first of the Paradise Deities to be attained by the ascending pilgrims. The Third Person enshrouds the Second and the First Persons and therefore must always be first recognized by all who are candidates for presentation to the Son and his Father. (94.2) 8:3.9 And in many other ways does the Spirit equally represent and similarly serve the Father and the Son. 4. The Spirit of Divine Ministry (94.3) 8:4.1 Paralleling the physical universe wherein Paradise gravity holds all things together is the spiritual universe wherein the word of the Son interprets the thought of God and, when “made flesh,” demonstrates the loving mercy of the combined nature of the associated Creators. But in and through all this material and spiritual creation there is a vast stage whereon the Infinite Spirit and his spirit offspring show forth the combined mercy, patience, and everlasting affection of the divine parents towards the intelligent children of their co-operative devising and making. Everlasting ministry to mind is the essence of the Spirit’s divine character. And all the spirit offspring of the Conjoint Actor partake of this desire to minister, this divine urge to service. (94.4) 8:4.2 God is love, the Son is mercy, the Spirit is ministry — the ministry of divine love and endless mercy to all intelligent creation. The Spirit is the personification of the Father’s love and the Son’s mercy; in him are they eternally united for universal service. The Spirit is love applied to the creature creation, the combined love of the Father and the Son. (94.5) 8:4.3 On Urantia the Infinite Spirit is known as an omnipresent influence, a universal presence, but in Havona you shall know him as a personal presence of actual ministry. Here the ministry of the Paradise Spirit is the exemplary and inspiring pattern for each of his co-ordinate Spirits and subordinate personalities ministering to the created beings on the worlds of time and space. In this divine universe the Infinite Spirit fully participated in the seven transcendental appearances of the Eternal Son; likewise did he participate with the original Michael Son in the seven bestowals upon the circuits of Havona, thereby becoming the sympathetic and understanding spirit minister to every pilgrim of time traversing these perfect circles on high. (94.6) 8:4.4 When a Creator Son of God accepts the creatorship charge of responsibility for a projected local universe, the personalities of the Infinite Spirit pledge themselves as the tireless ministers of this Michael Son when he goes forth on his mission of creative adventure. Especially in the persons of the Creative Daughters, the local universe Mother Spirits, do we find the Infinite Spirit devoted to the task of fostering the ascension of the material creatures to higher and higher levels of spiritual attainment. And all this work of creature ministry is done in perfect harmony with the purposes, and in close association with the personalities, of the Creator Sons of these local universes. (94.7) 8:4.5 As the Sons of God are engaged in the gigantic task of revealing the Father’s personality of love to a universe, so is the Infinite Spirit dedicated to the unending ministry of revealing the combined love of the Father and the Son to the individual minds of all the children of each universe. In these local creations the Spirit does not come down to the material races in the likeness of mortal flesh as do certain of the Sons of God, but the Infinite Spirit and his co-ordinate Spirits do downstep themselves, do joyfully undergo an amazing series of divinity attenuations, until they appear as angels to stand by your side and guide you through the lowly paths of earthly existence. (95.1) 8:4.6 By this very diminishing series the Infinite Spirit does actually, and as a person, draw very near to every being of the animal-origin spheres. And all this the Spirit does without in the least invalidating his existence as the Third Person of Deity at the center of all things. (95.2) 8:4.7 The Conjoint Creator is truly and forever the great ministering personality, the universal mercy minister. To comprehend the ministry of the Spirit, ponder the truth that he is the combined portrayal of the Father’s unending love and of the Son’s eternal mercy. The Spirit’s ministry is not, however, restricted solely to the representation of the Eternal Son and the Universal Father. The Infinite Spirit also possesses the power to minister to the creatures of the realm in his own name and right; the Third Person is of divine dignity and also bestows the universal ministry of mercy in his own behalf. (95.3) 8:4.8 As man learns more of the loving and tireless ministry of the lower orders of the creature family of this Infinite Spirit, he will all the more admire and adore the transcendent nature and matchless character of this combined Action of the Universal Father and the Eternal Son. Indeed is this Spirit “the eyes of the Lord which are ever over the righteous” and “the divine ears which are ever open to their prayers.” 5. The Presence of God (95.4) 8:5.1 The outstanding attribute of the Infinite Spirit is omnipresence. Throughout all the universe of universes there is everywhere present this all-pervading spirit, which is so akin to the presence of a universal and divine mind. Both the Second Person and the Third Person of Deity are represented on all worlds by their ever-present spirits. (95.5) 8:5.2 The Father is infinite and is therefore limited only by volition. In the bestowal of Adjusters and in the encircuitment of personality, the Father acts alone, but in the contact of spirit forces with intelligent beings, he utilizes the spirits and personalities of the Eternal Son and the Infinite Spirit. He is at will spiritually present equally with the Son or with the Conjoint Actor; he is present with the Son and in the Spirit. The Father is most certainly everywhere present, and we discern his presence by and through any and all of these diverse but associated forces, influences, and presences. (95.6) 8:5.3 In your sacred writings the term Spirit of God seems to be used interchangeably to designate both the Infinite Spirit on Paradise and the Creative Spirit of your local universe. The Holy Spirit is the spiritual circuit of this Creative Daughter of the Paradise Infinite Spirit. The Holy Spirit is a circuit indigenous to each local universe and is confined to the spiritual realm of that creation; but the Infinite Spirit is omnipresent. (95.7) 8:5.4 There are many spiritual influences, and they are all as one. Even the work of the Thought Adjusters, though independent of all other influences, unvaryingly coincides with the spirit ministry of the combined influences of the Infinite Spirit and a local universe Mother Spirit. As these spiritual presences operate in the lives of Urantians, they cannot be segregated. In your minds and upon your souls they function as one spirit, notwithstanding their diverse origins. And as this united spiritual ministration is experienced, it becomes to you the influence of the Supreme, “who is ever able to keep you from failing and to present you blameless before your Father on high.” (96.1) 8:5.5 Ever remember that the Infinite Spirit is the Conjoint Actor; both the Father and the Son are functioning in and through him; he is present not only as himself but also as the Father and as the Son and as the Father-Son. In recognition of this and for many additional reasons the spirit presence of the Infinite Spirit is often referred to as “the spirit of God.” (96.2) 8:5.6 It would also be consistent to refer to the liaison of all spiritual ministry as the spirit of God, for such a liaison is truly the union of the spirits of God the Father, God the Son, God the Spirit, and God the Sevenfold — even the spirit of God the Supreme. 6. Personality of the Infinite Spirit (96.3) 8:6.1 Do not allow the widespread bestowal and the far-flung distribution of the Third Source and Center to obscure or otherwise detract from the fact of his personality. The Infinite Spirit is a universe presence, an eternal action, a cosmic power, a holy influence, and a universal mind; he is all of these and infinitely more, but he is also a true and divine personality. (96.4) 8:6.2 The Infinite Spirit is a complete and perfect personality, the divine equal and co-ordinate of the Universal Father and the Eternal Son. The Conjoint Creator is just as real and visible to the higher intelligences of the universes as are the Father and the Son; indeed more so, for it is the Spirit whom all ascenders must attain before they may approach the Father through the Son. (96.5) 8:6.3 The Infinite Spirit, the Third Person of Deity, is possessed of all the attributes which you associate with personality. The Spirit is endowed with absolute mind: “The Spirit searches all things, even the deep things of God.” The Spirit is endowed not only with mind but also with will. In the bestowal of his gifts it is recorded: “But all these works that one and the selfsame Spirit, dividing to every man severally and as he wills.” (96.6) 8:6.4 “The love of the Spirit” is real, as also are his sorrows; therefore “Grieve not the Spirit of God.” Whether we observe the Infinite Spirit as Paradise Deity or as a local universe Creative Spirit, we find that the Conjoint Creator is not only the Third Source and Center but also a divine person. This divine personality also reacts to the universe as a person. The Spirit speaks to you, “He who has an ear, let him hear what the Spirit says.” “The Spirit himself makes intercession for you.” The Spirit exerts a direct and personal influence upon created beings, “For as many as are led by the Spirit of God, they are the sons of God.” (96.7) 8:6.5 Even though we behold the phenomenon of the ministry of the Infinite Spirit to the remote worlds of the universe of universes, even though we envisage this same co-ordinating Deity acting in and through the untold legions of the manifold beings who take origin in the Third Source and Center, even though we recognize the omnipresence of the Spirit, nonetheless, we still affirm that this same Third Source and Center is a person, the Conjoint Creator of all things and all beings and all universes. (96.8) 8:6.6 In the administration of universes the Father, Son, and Spirit are perfectly and eternally interassociated. Though each is engaged in a personal ministry to all creation, all three are divinely and absolutely interlocked in a service of creation and control which forever makes them one. (97.1) 8:6.7 In the person of the Infinite Spirit the Father and the Son are mutually present, always and in unqualified perfection, for the Spirit is like the Father and like the Son, and also like the Father and the Son as they two are forever one. (97.2) 8:6.8 [Presented on Urantia by a Divine Counselor of Uversa commissioned by the Ancients of Days to portray the nature and work of the Infinite Spirit.]