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Mara wrote: History is dynamic in the present in that there is inherent motion in its unfolding. If you are talking about *history* in the sense of the past, which is what I assume you are referring to, that history is static. It is done and cannot be undone.
I understand what you are attempting to say above, Mara but, “history” can be “dynamic” in reference to time and space, where time is dynamic, based on the understanding of time and how it works. One can only reference true history through the mind of the individual who has experienced it, where I have experienced segments of time and now, in the present, those experiences differ from the past, therefore it would appear from the individuals viewpoint, it is not static as associated to a current dimension through time.
It may be difficult to envision time as being dynamic, in relation to space but, the UB does present a similar viewpoint, in the following topic section, in the “unification” of current experiential reality with a “far-distant eternity”, where BB mentioned earlier in this topic that:
Can history follow patterns of celestial events? There is a saying that “history repeats itself.” Humans make history; personalities make history.
Yet, as I have mentioned, that we do not understand what time is, where it could also relate to what the UB indicates as “eternity”, in relation to the temporal aggregation of all possible and experienced events within the whole of the universe of universes.
When it mentions the “remoteness of far-distant eternity”, it would also imply that “eternity” is segmented, but segmented in that it is overlapped or compressed as if it were drawn into or pulled into the event horizon of a black-hole, where based on some theories a singularity is projected as an inverse result? Therefore, the distortions in time which I have experienced, corroborated by others who I have associated with might be explained in the following UB section?
9. Existential Infinite Unification
(1173.2) 106:9.1 In the concept of the Trinity of Trinities we postulate the possible experiential unification of limitless reality, and we sometimes theorize that all this may happen in the utter remoteness of far-distant eternity. But there is nonetheless an actual and present unification of infinity in this very age as in all past and future universe ages; such unification is existential in the Paradise Trinity. Infinity unification as an experiential reality is unthinkably remote, but an unqualified unity of infinity now dominates the present moment of universe existence and unites the divergencies of all reality with an existential majesty that is absolute.
(1173.3) 106:9.2 When finite creatures attempt to conceive of infinite unification on the finality levels of consummated [bring to a state of perfection; fulfill] eternity, they are face to face with intellect limitations inherent in their finite existences. Time, space, and experience constitute barriers to creature concept; and yet, without time, apart from space, and except for experience, no creature could achieve even a limited comprehension of universe reality. Without time sensitivity, no evolutionary creature could possibly perceive the relations of sequence. Without space perception, no creature could fathom the relations of simultaneity [existing, occurring, or operating at the same time; concurrent]. Without experience, no evolutionary creature could even exist; only the Seven Absolutes of Infinity really transcend experience, and even these may be experiential in certain phases.
(1173.4) 106:9.3 Time, space, and experience are man’s greatest aids to relative reality perception and yet his most formidable obstacles to complete reality perception. Mortals and many other universe creatures find it necessary to think of potentials as being actualized in space and evolving to fruition in time, but this entire process is a time-space phenomenon which does not actually take place on Paradise and in eternity. On the absolute level there is neither time nor space; all potentials may be there perceived as actuals.
(1173.5) 106:9.4 The concept of the unification of all reality, be it in this or any other universe age, is basically twofold: existential and experiential. Such a unity is in process of experiential realization in the Trinity of Trinities, but the degree of the apparent actualization of this threefold Trinity is directly proportional to the disappearance of the qualifications and imperfections of reality in the cosmos. But total integration of reality is unqualifiedly and eternally and existentially present in the Paradise Trinity, within which, at this very universe moment, infinite reality is absolutely unified.
(1174.1) 106:9.5 The paradox created by the experiential and the existential viewpoints is inevitable and is predicated in part on the fact that the Paradise Trinity and the Trinity of Trinities are each an eternity relationship which mortals can only perceive as a time-space relativity. The human concept of the gradual experiential actualization of the Trinity of Trinities — the time viewpoint — must be supplemented by the additional postulate that this is already a factualization — the eternity viewpoint. But how can these two viewpoints be reconciled? To finite mortals we suggest the acceptance of the truth that the Paradise Trinity is the existential unification of infinity, and that the inability to detect the actual presence and completed manifestation of the experiential Trinity of Trinities is in part due to reciprocal distortion because of:
(1174.2) 106:9.6 1. The limited human viewpoint, the inability to grasp the concept of unqualified eternity.
(1174.3) 106:9.7 2. The imperfect human status, the remoteness from the absolute level of experientials.
(1174.4) 106:9.8 3. The purpose of human existence, the fact that mankind is designed to evolve by the technique of experience and, therefore, must be inherently and constitutively dependent on experience. Only an Absolute can be both existential and experiential.(1174.5) 106:9.9 The Universal Father in the Paradise Trinity is the I AM of the Trinity of Trinities, and the failure to experience the Father as infinite is due to finite limitations. The concept of the existential, solitary, pre-Trinity nonattainable I AM and the postulate of the experiential post-Trinity of Trinities and attainable I AM are one and the same hypothesis; no actual change has taken place in the Infinite; all apparent developments are due to increased capacities for reality reception and cosmic appreciation.
(1174.6) 106:9.10 The I AM, in the final analysis, must exist before all existentials and after all experientials. While these ideas may not clarify the paradoxes of eternity and infinity in the human mind, they should at least stimulate such finite intellects to grapple anew with these never-ending problems, problems which will continue to intrigue you on Salvington and later as finaliters and on throughout the unending future of your eternal careers in the wide-spreading universes.
(1174.7) 106:9.11 Sooner or later all universe personalities begin to realize that the final quest of eternity is the endless exploration of infinity, the never-ending voyage of discovery into the absoluteness of the First Source and Center. Sooner or later we all become aware that all creature growth is proportional to Father identification. We arrive at the understanding that living the will of God is the eternal passport to the endless possibility of infinity itself. Mortals will sometime realize that success in the quest of the Infinite is directly proportional to the achievement of Fatherlikeness, and that in this universe age the realities of the Father are revealed within the qualities of divinity. And these qualities of divinity are personally appropriated by universe creatures in the experience of living divinely, and to live divinely means actually to live the will of God.
(1175.1) 106:9.12 To material, evolutionary, finite creatures, a life predicated on the living of the Father’s will leads directly to the attainment of spirit supremacy in the personality arena and brings such creatures one step nearer the comprehension of the Father-Infinite. Such a Father life is one predicated on truth, sensitive to beauty, and dominated by goodness. Such a God-knowing person is inwardly illuminated by worship and outwardly devoted to the wholehearted service of the universal brotherhood of all personalities, a service ministry which is filled with mercy and motivated by love, while all these life qualities are unified in the evolving personality on ever-ascending levels of cosmic wisdom, self-realization, God-finding, and Father worship.
(1175.2) 106:9.13 [Presented by a Melchizedek of Nebadon.]
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