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BB says right here that the Mystery Monitors are equal to Mystery, Babylon the Great.
Mystery, Babylon the Great = Mystery Monitors
Where’s the equality?
Mark of the Beast = Mark of Divinity
Where does it say in TUB that the mark of the beast is a mark of divinity?
I overlooked in revelation the consolidation of TAs to = God, while the individual TAs are fragments of the whole. I have always held the view each individual personality holds a key in their TA and it takes all humanity to come together to catch the fullness of the vision of God.
I’m not sure if you caught my implication entirely? One must remember that the Thought Adjuster chooses the subject or human creature. Therefore, by being able to choose, indicates an individualized goal by the choice made. If all Thought Adjusters were the same, there would be no need for a choice, and then everyone would get the same Adjuster, like here’s your Adjuster, good luck, although that might be the case with a novice Adjuster. However, each Adjuster “embraces the essence of the potential of all attributes” of God, whereby “the essence” is what ends up fussing based on the individual’s mixing with the Divine essence or (substance, by distillation, infusion, etc., and containing its characteristic properties in concentrated form) would form the constitution (the way in which a thing is composed or made up) which may ultimately, if agreeable to both, become fused.
(1238.5) 112:7.10 Throughout all this magnificent ascent the Thought Adjuster is the divine pledge of the future and full spiritual stabilization of the ascending mortal. Meanwhile the presence of the mortal free will affords the Adjuster an eternal channel for the liberation of the divine and infinite nature. Now have these two identities become one; no event of time or of eternity can ever separate man and Adjuster; they are inseparable, eternally fused.
One could think of the Though Adjusters choosing, like in the Harry Potter books or movies, “the Wand chooses the witch or wizard” where they must be compatible. The Wand is only an extension of the chosen person, allowing them to perform the potential power within them-self, where it is not the Wand that performs but is the extension of the potential will being executed by its master.
(1239.1) 112:7.12 From the time of Adjuster fusion the status of the ascender is that of the evolutionary creature. The human member was the first to enjoy personality and, therefore, outranks the Adjuster in all matters concerned with the recognition of personality. The Paradise headquarters of this fused being is Ascendington, not Divinington, and this unique combination of God and man ranks as an ascending mortal all the way up to the Corps of the Finality.
Image of the Beast = Image of God.
How is the image of the beast equal to the image of God?
This quote explains the “image of God,” the “mark of divinity,” and the Mystery Monitor (Adjuster).
108:6.3 The Mystery Monitors are undoubtedly the bestowal of the Universal Father, the reflection of the image of God abroad in the universe. A great teacher once admonished men that they should be renewed in the spirit of their minds; that they become new men who, like God, are created in righteousness and in the completion of truth. The Adjuster is the mark of divinity, the presence of God. The “image of God” does not refer to physical likeness nor to the circumscribed limitations of material creature endowment but rather to the gift of the spirit presence of the Universal Father in the supernal bestowal of the Thought Adjusters upon the humble creatures of the universes.
I find it fascinating that the revelators use terms mentioned in the Book of Revelation specifically to describe the unholy trinity. Those terms are mystery, mark, and image:
Did the revelators want to draw parallels between the two revelations?
Hi BB,
I send you greetings of friendship!
These three terms….mystery, mark, and image…..are also mentioned in other parts of the Bible. If indeed the revelators were trying to draw some parallels, why just focus on the Book of Revelation?
For example, the Bible mentions numerous times the phrase “image of God”. In addition the term “mystery” is used in these contexts: “the mystery of a tiny baby growing in its mother’s womb….” (Eccles 11.5), “the mystery of God” (1Cor 2.7, “the mystery of the faith now revealed…” (1Tim 3.9), “….I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in.” (Rom 11.25), “Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed.” (1Cor 15.51). See also the mystery of God’s will (Eph 1.9) and the mystery of Christ (Eph 3.4).
Finally, the term “mark” is used in many Biblical contexts: in reference to the Passover ceremony “This annual festival will be a visible sign to you, like a mark branded on your hand or your forehead.” (Exod 13.9), “Walk through the streets of Jerusalem and put a mark on the foreheads of all who weep and sigh because of the detestable sins being committed in their city.” (Ezek 9.4), “And I heard how many were marked with the seal of God – 144,000….” (Rev 7.4)
I don’t think there is any parallel or significance in the use of these terms in the UB and their use in the Book of Revelation. With respect, I think you are drawing a long bow!
those are good examples as well. But I think the revelators want to draw attention to the duality nature in creation, ie., the holy and unholy.I find it fascinating that the revelators use terms mentioned in the Book of Revelation specifically to describe the unholy trinity. Those terms are mystery, mark, and image:
Did the revelators want to draw parallels between the two revelations?
Hi BB,
I send you greetings of friendship!
These three terms….mystery, mark, and image…..are also mentioned in other parts of the Bible. If indeed the revelators were trying to draw some parallels, why just focus on the Book of Revelation?
For example, the Bible mentions numerous times the phrase “image of God”. In addition the term “mystery” is used in these contexts: “the mystery of a tiny baby growing in its mother’s womb….” (Eccles 11.5), “the mystery of God” (1Cor 2.7, “the mystery of the faith now revealed…” (1Tim 3.9), “….I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in.” (Rom 11.25), “Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed.” (1Cor 15.51). See also the mystery of God’s will (Eph 1.9) and the mystery of Christ (Eph 3.4).
Finally, the term “mark” is used in many Biblical contexts: in reference to the Passover ceremony “This annual festival will be a visible sign to you, like a mark branded on your hand or your forehead.” (Exod 13.9), “Walk through the streets of Jerusalem and put a mark on the foreheads of all who weep and sigh because of the detestable sins being committed in their city.” (Ezek 9.4), “And I heard how many were marked with the seal of God – 144,000….” (Rev 7.4)
I don’t think there is any parallel or significance in the use of these terms in the UB and their use in the Book of Revelation. With respect, I think you are drawing a long bow!
BB
The duality doctrine was dreamed up by the ancient Persians, but there is really no such thing. It’s a primitive way to solve the philosophical dilemma of the presence of evil in the world. TUB has revealed a new way of solving this dilemma by first redefining evil. Revelation is meant to give new meanings to old ideas. Evil now means impartial, incomplete, imperfect, erroneous, misadaptation, and maladjustment, among others. These evils are the consequences of evolution. On Paradise evolution does not exist, so the potential for evil does not exist either. But out here in the universes of time and space, the potential is there. And not until all the potentials in the universe are actualized will it disappear in this current age.
105:6.4 3. The creature repercussion to finite-reality promulgation resulted in the appearance of perfect beings on the order of the eternal inhabitants of Havona and of perfected evolutionary ascenders from the seven superuniverses. But to attain perfection as an evolutionary (time-creative) experience implies something other-than-perfection as a point of departure. Thus arises imperfection in the evolutionary creations. And this is the origin of potential evil. Misadaptation, disharmony, and conflict, all these things are inherent in evolutionary growth, from physical universes to personal creatures.
117:7.13 The present goal of the superuniverses is to become, as they are and within their potentials, perfect, even as is Havona. This perfection pertains to physical and spiritual attainment, even to administrative, governmental, and fraternal development. It is believed that, in the ages to come, the possibilities for disharmony, maladjustment, and misadaptation will be eventually exhausted in the superuniverses. The energy circuits will be in perfect balance and in complete subjugation to mind, while spirit, in the presence of personality, will have achieved the dominance of mind.
We are not born as completely neutral beings into a world of duality. Nor are we born as completely evil or completely good beings. We are born imperfect and our imperfection lends itself to the potential for both evil and good. Neither actually exists until we make a moral choice. The moment we make a true moral choice, we are recruited by reality to increasingly become part of it. REALITY ITSELF IS NOT EVIL.
130:1.5 God is so positively good that there is absolutely no place in him for negative evil. Evil is the immature choosing and the unthinking misstep of those who are resistant to goodness, rejectful of beauty, and disloyal to truth. Evil is only the misadaptation of immaturity or the disruptive and distorting influence of ignorance. Evil is the inevitable darkness which follows upon the heels of the unwise rejection of light. Evil is that which is dark and untrue, and which, when consciously embraced and willfully endorsed, becomes sin.
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The human paradox of good and evil exists in the mind and that is because the mind can perceive potentials. Humans have dual natures because they have been gifted by more than one level of mind ministry. But reality itself is not a duality.
111:6.1 Many of the temporal troubles of mortal man grow out of his twofold relation to the cosmos. Man is a part of nature – he exists in nature – and yet he is able to transcend nature. Man is finite, but he is indwelt by a spark of infinity. Such a dual situation not only provides the potential for evil but also engenders many social and moral situations fraught with much uncertainty and not a little anxiety.
In fact, reality is actually a triunity, and mind is at the center of it. Mind is the third level of reality and its ministry establishes communication between the other two: material and spiritual. Mind is what enables us to comprehend and coordinate both. To visualize reality as a duality is to leave out mind as a reality.
56:2.2 Mind is the functional endowment of the Infinite Spirit, therefore infinite in potential and universal in bestowal. The primal thought of the Universal Father eternalizes in dual expression: the Isle of Paradise and his Deity equal, the spiritual and Eternal Son. Such duality of eternal reality renders the mind God, the Infinite Spirit, inevitable. Mind is the indispensable channel of communication between spiritual and material realities. The material evolutionary creature can conceive and comprehend the indwelling spirit only by the ministry of mind.
We are also told that the potentials for good and evil can be mixed together by choice, resulting in partiality which is actual evil, also known as error, misadaptation and maladjustment. The fact that it’s not always an either/or choice certainly destroys the duality myth. There’s a third option. Eve was guilty of committing this third option, the practice of commingling good and evil.
75:4.3 Eve had consented to participate in the practice of good and evil. Good is the carrying out of the divine plans; sin is a deliberate transgression of the divine will; evil is the misadaptation of plans and the maladjustment of techniques resulting in universe disharmony and planetary confusion.
75:4.4 Every time the Garden pair had partaken of the fruit of the tree of life, they had been warned by the archangel custodian to refrain from yielding to the suggestions of Caligastia to combine good and evil. They had been thus admonished: “In the day that you commingle good and evil, you shall surely become as the mortals of the realm; you shall surely die.”
The duality doctrine, or dualism, grew out of the ghost cult. Primitive man believed in good ghosts and bad ghosts and at the time, dualism was actually considered an advancement because it provided an element of order, or organization, in man’s religious thinking. In fact, we’re told that it was one of the most momentous discoveries of truth ever!
87:4.5 When the doctrine of good and bad spirits finally matured, it became the most widespread and persistent of all religious beliefs. This dualism represented a great religio-philosophic advance because it enabled man to account for both good luck and bad luck while at the same time believing in supermortal beings who were to some extent consistent in their behavior. The spirits could be counted on to be either good or bad; they were not thought of as being completely temperamental as the early ghosts of the monospiritism of most primitive religions had been conceived to be. Man was at last able to conceive of supermortal forces that were consistent in behavior, and this was one of the most momentous discoveries of truth in the entire history of the evolution of religion and in the expansion of human philosophy.
However, this great advancement had its down side too. It provided only two options, and this error of thinking actually sets the stage for conflict (which is also evil) . . . that proverbial war between good and evil. In reality, you actually need at least three options.
87:4.6 Evolutionary religion has, however, paid a terrible price for the concept of dual spiritism. Man’s early philosophy was able to reconcile spirit constancy with the vicissitudes of temporal fortune only by postulating two kinds of spirits, one good and the other bad. And while this belief did enable man to reconcile the variables of chance with a concept of unchanging supermortal forces, this doctrine has ever since made it difficult for religionists to conceive of cosmic unity. The gods of evolutionary religion have generally been opposed by the forces of darkness.
The real tragedy is that this belief in dualism has had such a strong grip on the human mind, it won’t let go. It’s alive and kicking in most of the world’s religions even though it arose back in the days of the ghost cults. Perhaps it is time to move on? Maybe this is one of the reasons for the Revelation? To urge us away from such backward and primitive ideas?
87:4.7 The tragedy of all this lies in the fact that, when these ideas were taking root in the primitive mind of man, there really were no bad or disharmonious spirits in all the world. Such an unfortunate situation did not develop until after the Caligastic rebellion and only persisted until Pentecost. The concept of good and evil as cosmic co-ordinates is, even in the twentieth century, very much alive in human philosophy; most of the world’s religions still carry this cultural birthmark of the long-gone days of the emerging ghost cults.
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