absolute personality of the Eternal Son. The personality of the Third Source and Centre is the superadditive consequence of the union of the liberated Father-personality and the absolute Son-personality.
10:2.6 ¶ The Universal Father, the Eternal Son, and the Infinite Spirit are unique persons; none is a duplicate; each is original; all are united.
10:2.7 ¶ The Eternal Son alone experiences the fullness of divine personality relationship, consciousness of both sonship with the Father and paternity to the Spirit and of divine equality with both Father- ancestor and Spirit-associate. The Father knows the experience of having a Son who is his equal, but the Father knows no ancestral antecedents. The Eternal Son has the experience of sonship, recognition of personality ancestry, and at the same time the Son is conscious of being joint parent to the Infinite Spirit. The Infinite Spirit is conscious of twofold personality ancestry but is not parental to a co-ordinate Deity personality. With the Spirit the existential cycle of Deity personalization attains completion; the primary personalities of the Third Source and Centre are experiential and are seven in number.
10:2.8 I am of origin in the Paradise Trinity. I know the Trinity as unified Deity; I also know that the Father, Son, and Spirit exist and act in their definite personal capacities. I positively know that they not only act personally and collectively, but that they also co-ordinate their performances in various groupings, so that in the end they function in seven different singular and plural capacities. And since these seven associations exhaust the possibilities for such divinity combination, it is inevitable that the realities of the universe shall appear in seven variations of values, meanings, and personality.
3. THE THREE PERSONS OF DEITY
10:3.1 Notwithstanding there is only one Deity, there are three positive and divine personalizations of Deity. Regarding the endowment of man with the divine Adjusters, the Father said: “Let us make mortal man in our own image.” Repeatedly throughout the Urantian writings there occurs this reference to the acts and doings of plural Deity, clearly showing recognition of the existence and working of the three Sources and Centres.
10:3.2 ¶ We are taught that the Son and the Spirit sustain the same and equal relations to the Father in the Trinity association. In eternity and as Deities they undoubtedly do, but in time and as personalities they certainly disclose relationships of a very diverse nature. Looking from Paradise out on the universes, these relationships do seem to be very similar, but when viewed from the domains of space, they appear to be quite different.
10:3.3 The divine Sons are indeed the “Word of God,” but the children of the Spirit are truly the “Act of God.” God speaks through the Son and, with the Son, acts through the Infinite Spirit, while in all universe activities the Son and the Spirit are exquisitely fraternal, working as two equal brothers with admiration and love for an honoured and divinely respected common Father.
10:3.4 The Father, Son, and Spirit are certainly equal in nature, co-ordinate in being, but there are unmistakable differences in their universe performances, and when acting alone, each person of Deity is apparently limited in absoluteness.
10:3.5 ¶ The Universal Father, prior to his self-willed divestment of the personality, powers, and attributes which constitute the Son and the Spirit, seems to have been (philosophically considered) an unqualified, absolute, and infinite Deity. But such a theoretical First Source and Centre without a Son could not in any sense of the word be considered the
10:3.6 We observe that the Father has divested himself of all direct manifestations of absoluteness except absolute fatherhood and absolute volition. We do not know whether volition is an inalienable attribute of the Father; we can only observe that he did
10:3.7 In bestowing absoluteness of personality upon the Eternal Son, the Universal Father escapes from the fetters of personality absolutism, but in so doing he takes a step which makes it forever impossible for him to act alone as the personality-absolute. And with the final personalization of coexistent Deity — the Conjoint Actor — there ensues the critical trinitarian interdependence of the three divine personalities with regard to the totality of Deity function in absolute.
10:3.8 God is the Father-Absolute of all personalities in the universe of universes. The Father is personally absolute in liberty of action, but in the universes of time and space, made, in the making, and yet to be made, the Father is not discernibly absolute as total Deity except in the Paradise Trinity.
10:3.9 ¶ The First Source and Centre functions outside of Havona in the phenomenal universes as follows:
10:3.10 1. As creator, through the Creator Sons, his grandsons.
10:3.11 2. As controller, through the gravity centre of Paradise.
10:3.12 3. As spirit, through the Eternal Son.
10:3.13 4. As mind, through the Conjoint Creator.
10:3.14 5. As a Father, he maintains parental contact with all creatures through his personality circuit.
10:3.15 6. As a person, he acts
10:3.16 7. As total Deity, he functions only in the Paradise Trinity.
10:3.17 ¶ All these relinquishments and delegations of jurisdiction by the Universal Father are wholly voluntary and self-imposed. The all-powerful Father purposefully assumes these limitations of universe authority.
10:3.18 ¶ The Eternal Son seems to function as one with the Father in all spiritual respects except in the bestowals of the God fragments and in other prepersonal activities. Neither is the Son closely identified with the intellectual activities of material creatures nor with the energy activities of the material universes. As absolute the Son functions as a person and only in the domain of the spiritual universe.
10:3.19 ¶ The Infinite Spirit is amazingly universal and unbelievably versatile in all his operations. He performs in the spheres of mind, matter, and spirit. The Conjoint Actor represents the Father-Son association, but he also functions as himself. He is not directly concerned with physical gravity, with spiritual gravity, or with the personality circuit, but he more or less participates in all other universe activities. While apparently dependent on three existential and absolute gravity controls, the Infinite Spirit appears to exercise three supercontrols. This threefold endowment is employed in many ways to transcend and seemingly to neutralize even the manifestations of primary forces and energies, right up to the superultimate borders of absoluteness. In certain situations these supercontrols absolutely transcend even the primal manifestations of cosmic reality.
4. THE TRINITY UNION OF DEITY
10:4.1 Of all absolute associations, the Paradise Trinity (the first triunity) is unique as an exclusive association of personal Deity. God functions as God only in relation to God and to those who can know God, but as absolute Deity only in the Paradise Trinity and in relation to universe totality.
10:4.2 ¶ Eternal Deity is perfectly unified; nevertheless there are three perfectly individualized persons of Deity. The Paradise Trinity makes possible the simultaneous expression of all the diversity of the character traits and infinite powers of the First Source and Centre and his eternal co-ordinates and of all the divine unity of the universe functions of undivided Deity.
10:4.3 The Trinity is an association of infinite persons functioning in a nonpersonal capacity
