BG 18.19-21

3. As diversified representatives of the Conjoint Actor they are the repositories of that spirit-mind-power sovereignty of the Supreme Being which he does not yet personally exercise.

It should be made clear that these experiential Trinities are correlative, not only of the personality qualities of experiential Divinity, but also of all the other-than-personal qualities which characterize their attained Deity unity. While this presentation deals primarily with the personal phases of the unification of the cosmos, it is nonetheless true that the impersonal aspects of the universe of universes are likewise destined to undergo unification as is illustrated by the power-personality synthesis now going on in connection with the evolution of the Supreme Being. The spirit-personal qualities of the Supreme are inseparable from the power prerogatives of the Almighty, and both are complemented by the unknown potential of Supreme Mind. Neither can God the Ultimate as a person be considered apart from the other-than-personal aspects of Ultimate Deity. And on the absolute level the Deity and the Unqualified Absolutes are inseparable and indistinguishable in the presence of the Universal Absolute.

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.

There are just three elements in universal reality: fact, idea, and relation. The religious consciousness identifies these realities as science, philosophy, and truth. Philosophy would be inclined to view these activities as reason, wisdom, and faith — physical reality, intellectual reality, and spiritual reality. We are in the habit of designating these realities as thing, meaning, and value.

These divine qualities are perfectly and absolutely unified in God. And every God-knowing man or angel possesses the potential of unlimited self-expression on ever-progressive levels of unified self-realization by the technique of the never-ending achievement of Godlikeness — the experiential blending in the evolutionary experience of eternal truth, universal beauty, and divine goodness.

It has been sometime stated that unity begets duality, that duality begets triunity, and that triunity is the eternal ancestor of all things. There are, indeed, three great classes of primordial relationships, and they are:

The Absolute. The two Absolutes—qualified and unqualified—while so apparently divergent in function as they may be observed by mind creatures, are perfectly and divinely unified in and by the Universal Absolute. In the last analysis and in the final comprehension all three are one Absolute. On subinfinite levels they are functionally differentiated, but in infinity they are ONE.

Throughout the universes the agencies of the Conjoint Actor ceaselessly manipulate the forces and energies of all space. Like the First Source and Center, the Third is responsive to both the spiritual and the material. The Conjoint Actor is the revelation of the unity of God, in whom all things consist — things, meanings, and values; energies, minds, and spirits.

God is spirit in a threefold sense: He himself is spirit; in his Son he appears as spirit without qualification; in the Conjoint Actor, as spirit allied with mind. And in addition to these spiritual realities, we think we discern levels of experiential spirit phenomena — the spirits of the Supreme Being, Ultimate Deity, and Deity Absolute.

The cosmic-mind-endowed, Adjuster-indwelt, personal creature possesses innate recognition-realization of energy reality, mind reality, and spirit reality. The will creature is thus equipped to discern the fact, the law, and the love of God. Aside from these three inalienables of human consciousness, all human experience is really subjective except that intuitive realization of validity attaches to the unification of these three universe reality responses of cosmic recognition.