Personality is bestowed by the Universal Father upon his creatures as a potentially eternal endowment. Such a divine gift is designed to function on numerous levels and in successive universe situations ranging from the lowly finite to the highest absonite, even to the borders of the absolute. Personality thus performs on three cosmic planes or in three universe phases:
1. Position status. Personality functions equally efficiently in the local universe, in the superuniverse, and in the central universe.
2. Meaning status. Personality performs effectively on the levels of the finite, the absonite, and even as impinging upon the absolute.
3. Value status. Personality can be experientially realized in the progressive realms of the material, the morontial, and the spiritual.
Personality has a perfected range of cosmic dimensional performance. The dimensions of finite personality are three, and they are roughly functional as follows:
1. Length represents direction and nature of progression—movement through space and according to time—evolution.
2. Vertical depth embraces the organismal drives and attitudes, the varying levels of self-realization and the general phenomenon of reaction to environment.
3. Breadth embraces the domain of co-ordination, association, and selfhood organization.
The type of personality bestowed upon Urantia mortals has a potentiality of seven dimensions of self-expression or person-realization. These dimensional phenomena are realizable as three on the finite level, three on the absonite level, and one on the absolute level. On subabsolute levels this seventh or totality dimension is experiencible as the fact of personality. This supreme dimension is an associable absolute and, while not infinite, is dimensionally potential for subinfinite penetration of the absolute.
The finite dimensions of personality have to do with cosmic length, depth, and breadth. Length denotes meaning; depth signifies value; breadth embraces insight—the capacity to experience unchallengeable consciousness of cosmic reality.
On the morontia level all of these finite dimensions of the material level are greatly enhanced, and certain new dimensional values are realizable. All these enlarged dimensional experiences of the morontia level are marvelously articulated with the supreme or personality dimension through the influence of mota and also because of the contribution of morontia mathematics.
Much trouble experienced by mortals in their study of human personality could be avoided if the finite creature would remember that dimensional levels and spiritual levels are not co-ordinated in experiential personality realization.
Life is really a process which takes place between the organism (selfhood) and its environment. The personality imparts value of identity and meanings of continuity to this organismal-environmental association. Thus it will be recognized that the phenomenon of stimulus-response is not a mere mechanical process since the personality functions as a factor in the total situation. It is ever true that mechanisms are innately passive; organisms, inherently active.
Physical life is a process taking place not so much within the organism as between the organism and the environment. And every such process tends to create and establish organismal patterns of reaction to such an environment. And all such directive patterns are highly influential in goal choosing.
It is through the mediation of mind that the self and the environment establish meaningful contact. The ability and willingness of the organism to make such significant contacts with environment (response to a drive) represents the attitude of the whole personality.
Personality cannot very well perform in isolation. Man is innately a social creature; he is dominated by the craving of belongingness. It is literally true, “No man lives unto himself.”
But the concept of the personality as the meaning of the whole of the living and functioning creature means much more than the integration of relationships; it signifies the unification of all factors of reality as well as co-ordination of relationships. Relationships exist between two objects, but three or more objects eventuate a system, and such a system is much more than just an enlarged or complex relationship. This distinction is vital, for in a cosmic system the individual members are not connected with each other except in relation to the whole and through the individuality of the whole.
In the human organism the summation of its parts constitutes selfhood—individuality—but such a process has nothing whatever to do with personality, which is the unifier of all these factors as related to cosmic realities.
In aggregations parts are added; in systems parts are arranged. Systems are significant because of organization—positional values. In a good system all factors are in cosmic position. In a bad system something is either missing or displaced—deranged. In the human system it is the personality which unifies all activities and in turn imparts the qualities of identity and creativity.