The nature of the Trinity of Trinities is difficult to portray to the human mind; it is the actual summation of the entirety of experiential infinity as such is manifested in a theoretical infinity of eternity realization. In the Trinity of Trinities the experiential infinite attains to identity with the existential infinite, and both are as one in the pre-experiential, pre-existential I AM. The Trinity of Trinities is the final expression of all that is implied in the fifteen triunities and associated triodities. Finalities are difficult for relative beings to comprehend, be they existential or experiential; therefore must they always be presented as relativities.
The Trinity of Trinities exists in several phases. It contains possibilities, probabilities, and inevitabilities that stagger the imaginations of beings far above the human level. It has implications that are probably unsuspected by the celestial philosophers, for its implications are in the triunities, and the triunities are, in the last analysis, unfathomable.
There are a number of ways in which the Trinity of Trinities can be portrayed. We elect to present the three-level concept, which is as follows:
1. The level of the three Trinities.
2. The level of experiential Deity.
3. The level of the I AM.
These are levels of increasing unification. Actually the Trinity of Trinities is the first level, while the second and third levels are unification-derivatives of the first.
THE FIRST LEVEL: On this initial level of association it is believed that the three Trinities function as perfectly synchronized, though distinct, groupings of Deity personalities.
1. The Paradise Trinity, the association of the three Paradise Deities—Father, Son, and Spirit. It should be remembered that the Paradise Trinity implies a threefold function—an absolute function, a transcendental function (Trinity of Ultimacy), and a finite function (Trinity of Supremacy). The Paradise Trinity is any and all of these at any and all times.
2. The Ultimate Trinity. This is the deity association of the Supreme Creators, God the Supreme, and the Architects of the Master Universe. While this is an adequate presentation of the divinity aspects of this Trinity, it should be recorded that there are other phases of this Trinity, which, however, appear to be perfectly co-ordinating with the divinity aspects.
3. The Absolute Trinity. This is the grouping of God the Supreme, God the Ultimate, and the Consummator of Universe Destiny in regard to all divinity values. Certain other phases of this triune grouping have to do with other-than-divinity values in the expanding cosmos. But these are unifying with the divinity phases just as the power and the personality aspects of the experiential Deities are now in process of experiential synthesis.
The association of these three Trinities in the Trinity of Trinities provides for a possible unlimited integration of reality. This grouping contains causes, intermediates, and finals; inceptors, realizers, and consummators; beginnings, existences, and destinies. The Father-Son partnership has become Son-Spirit and then Spirit-Supreme and on to Supreme-Ultimate and Ultimate-Absolute, even to Absolute and Father-Infinite—the completion of the cycle of reality. Likewise, in other phases not so immediately concerned with divinity and personality, does the First Great Source and Center self-realize the limitlessness of reality around the circle of eternity, from the absoluteness of self-existence, through the endlessness of self-revelation, to the finality of self-realization—from the absolute of existentials to the finality of experientials.
THE SECOND LEVEL: The co-ordination of the three Trinities inevitably involves the associative union of the experiential Deities, who are genetically associated with these Trinities. The nature of this second level has been sometimes presented as:
1. The Supreme. This is the deity consequence of the unity of the Paradise Trinity in experiential liaison with the Creator-Creative children of the Paradise Deities. The Supreme is the deity embodiment of the completion of the first stage of finite evolution.
2. The Ultimate. This is the deity consequence of the eventuated unity of the second Trinity, the transcendental and absonite personification of divinity. The Ultimate consists in a variably regarded unity of many qualities, and the human conception thereof would do well to include at least those phases of ultimacy which are control directing, personally experiencible, and tensionally unifying, but there are many other unrevealed aspects of the eventuated Deity. While the Ultimate and the Supreme are comparable, they are not identical, neither is the Ultimate merely an amplification of the Supreme.
3. The Absolute. There are many theories held as to the character of the third member of the second level of the Trinity of Trinities. God the Absolute is undoubtedly involved in this association as the personality consequence of the final function of the Trinity Absolute, yet the Deity Absolute is an existential reality of eternity status.
The concept difficulty regarding this third member is inherent in the fact that the presupposition of such a membership really implies just one Absolute. Theoretically, if such an event could take place, we should witness the experiential unification of the three Absolutes as one. And we are taught that, in infinity and existentially, there is one Absolute. While it is least clear as to who this third member can be, it is often postulated that such may consist of the Deity, Universal, and Unqualified Absolutes in some form of unimagined liaison and cosmic manifestation. Certainly, the Trinity of Trinities could hardly attain to complete function short of the full unification of the three Absolutes, and the three Absolutes can hardly be unified short of the complete realization of all infinite potentials.
It will probably represent a minimum distortion of truth if the third member of the Trinity of Trinities is conceived as the Universal Absolute, provided this conception envisions the Universal not only as static and potential but also as associative. But we still do not perceive the relationship to the creative and evolutional aspects of the function of total Deity.
Though a completed concept of the Trinity of Trinities is difficult to form, a qualified concept is not so difficult. If the second level of the Trinity of Trinities is conceived as essentially personal, it becomes quite possible to postulate the union of God the Supreme, God the Ultimate, and God the Absolute as the personal repercussion of the union of the personal Trinities who are ancestral to these experiential Deities. We venture the opinion that these three experiential Deities will certainly unify on the second level as the direct consequence of the growing unity of their ancestral and causative Trinities who constitute the first level.
The first level consists of three Trinities; the second level exists as the personality association of experiential-evolved, experiential-eventuated, and experiential-existential Deity personalities. And regardless of any conceptual difficulty in understanding the complete Trinity of Trinities, the personal association of these three Deities on the second level has become manifest to our own universe age in the phenomenon of the deitization of Majeston, who was actualized on this second level by the Deity Absolute, acting through the Ultimate and in response to the initial creative mandate of the Supreme Being.
THE THIRD LEVEL: In an unqualified hypothesis of the second level of the Trinity of Trinities, there is embraced the correlation of every phase of every kind of reality that is, or was, or could be in the entirety of infinity. The Supreme Being is not only spirit but also mind and power and experience. The Ultimate is all this and much more, while, in the conjoined concept of the oneness of the Deity, Universal, and Unqualified Absolutes, there is included the absolute finality of all reality realization.
In the union of the Supreme, Ultimate, and the complete Absolute, there could occur the functional reassembly of those aspects of infinity which were originally segmentalized by the I AM, and which resulted in the appearance of the Seven Absolutes of Infinity. Though the universe philosophers deem this to be a most remote probability, still, we often ask this question: If the second level of the Trinity of Trinities could ever achieve trinity unity, what then would transpire as a consequence of such deity unity? We do not know, but we are confident that it would lead directly to the realization of the I AM as an experiential attainable. From the standpoint of personal beings it could mean that the unknowable I AM had become experiencible as the Father-Infinite. What these absolute destinies might mean from a nonpersonal standpoint is another matter and one which only eternity could possibly clarify. But as we view these remote eventualities as personal creatures, we deduce that the final destiny of all personalities is the final knowing of the Universal Father of these selfsame personalities.
As we philosophically conceive of the I AM in past eternity, he is alone, there is none beside him. Looking forward into future eternity, we do not see that the I AM could possibly change as an existential, but we are inclined to forecast a vast experiential difference. Such a concept of the I AM implies full self-realization—it embraces that limitless galaxy of personalities who have become volitional participants in the self-revelation of the I AM, and who will remain eternally as absolute volitional parts of the totality of infinity, final sons of the absolute Father.