THE ETERNAL ISLE OF PARADISE

Scientific confirmation of Revealed Cosmology

George Park

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Copyright © 2013 by George L. Park

All rights reserved under International and Pan-American Copyright

Conventions.

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 Table of Contents

Preface 1

1. Cosmogenesis 4
1. The First Source and Center 5
2. The Cosmos-Infinite 11
3. The Cycles of Eternity 14

2. Time and Eternity 21

1. The Concept of Time 22
2. Simultaneity of Existence 29
3. Transcendental Causation 35
4. Levels of Reality 40
5. The Everlasting Now 43

3. Space and Infinity 46

1. The Paradox of Infinitesimal Motion 47
2. Perfect and Imperfect Distance 49
3. Local and Global Spacetime 53
4. Absolute Paradise Extension 56
5. Origin of Space 59
6. Space and Inertia 63

4. The Universe of Universes 69

1. Structure of the Universe 70
2. Properties of Space 75
3. Space Levels of the Master Universe 78
4. The Beginning 81
5. Space Respiration 85
6. Current Theory of Space Expansion 88

5. Creation and Evolution of Energy 91

1. Evolutionary Stages 92
2. Space Potency and Zero-Point Energy 97
3. Cosmic Force and Vacuum Energy 103
4. Primordial Force Behavior 110
 5. Ultimatons and Electric Charge 114
6. Ultimatons and Cosmic Rays 117

6. The Isle of Paradise 121

1. Upper Paradise 122
2. Peripheral Paradise 127
3. Nether Paradise 129
4. Power Distribution from Paradise 133
5. Absolute Rest and Circular Motion 136
6. Relative and Absolute Motion 143
7. Finite and Bounded Inertial Frames 148

7. Paradise Gravity 155

1. Theories of Gravity 156
2. Absolute Gravity 160
3. The Paradise Gravitational Constant 166
4. Absolute Tidal Forces and Spiral Galaxies 169
5. Beyond the Copernican Principle 174

8. The Central Universe 176

1. Worlds of Havona 177
2. The Sacred Spheres of Paradise 180
3. The Seven Havona Circuits 186
4. The Dark Gravity Bodies 189

9. The Grand Universe 192

1. Revealed Internal Structure 193
2. The Superuniverse of Orvonton 196
3. The Local Group 202
4. Dimensions of the Grand Universe 208

10. Named Locations in Orvonton 210

1. Major Sector of Splandon 211
2. Minor Sector of Ensa 214
3. Local Universe of Nebadon 219
4. Constellation of Norlatiadek 224
5. Local System of Satania 230
6. Internal Dynamics of Splandon 234
11. The Superuniverse Wall 236
1. NASA’s Extragalactic Database 237
2. Selection Criteria 241
3. Emergence of the Superuniverse Wall 243

12. Gravitational Plane of the Grand Universe 252

1. Determining the Upper Surface of the Plane 252
2. Upper Plane Coordinate System 256
3. Grand Universe Coordinate System 259

13.Structure of the Grand Universe 264

1. Three-Dimensional Structure 264
2. Border of the Grand Universe 269
3. The Grand Universe and the Local Sheet 273

14.Absolute Revolution of the Superuniverses 276

1. The Zero Velocity Orbit 277
2. Path of the Superuniverse Capitals 280
3. Component Vectors of the Local Sheet’s Motion 284
4. Counter-Rotation Induced Redshift Velocities 287

15.The First Outer Space Level 293

1. The Local Supervoid 293
2. The Sloan Great Wall 298
3. Structure of the First Outer Space Level 300

16.The Plane of Creation 306

1. Accelerating Universe Hypothesis 307
2. Type Ia Supernovae as Mass Tracers 312
3. Distribution of Supernovae 315
4. Distribution of Quasi-Stellar Objects 319
5. Planarity of the CMB Radiation 323
6. The Universal Material Plane 328

17.Cosmic Philosophy 333

1. The Hunger for Truth 333
2. Revealed Cosmology 342
 3. The Reality of Personality 347

Bibliography 351
 Preface

Revelation affords a common meeting ground for the discoveries of both

science and religion and makes possible the human attempt logically to
correlate these separate but interdependent domains of thought into a well-
103:7.9
balanced philosophy of scientific stability and religious certainty.

Published in 1955, The Urantia Book is the fifth revelation of epochal significance
bestowed upon our world. The stated purposes of its celestial authors are to
expand cosmic consciousness, advance spiritual insight, and co-ordinate human
knowledge. A minor portion of the many spiritual, philosophical, historical, and
scientific truths presented concerns cosmology – the origin, history, and destiny
of the universe. “Because your world is generally ignorant of origins, even of
physical origins, it has appeared to be wise from time to time to provide
instruction in cosmology.” 101:4.1 Cosmology is naturally part of a fuller
understanding of the Creator, since it is an effort to understand His creation. It is
a teleological principle that form follows function and function follows purpose.
Natural philosophy arises from the physical principle that effect follows action
and action follows cause.

The created universe is a thing of resplendent majesty. Cosmology is the

pursuit of the beautiful: “…the pursuit of beauty — cosmology — you all too
often limit to the study of man’s crude artistic endeavors…. The supreme beauty,
the height of finite art, is the drama of the unification of the vastness of the
cosmic extremes of Creator and creature.” 56:10.3 The supreme beauty of revealed
cosmology illuminates the truths of the spiritual teachings in The Urantia Book.
Reality embraces both the Creator and his glorious creation. “The progressive
comprehension of reality is the equivalent of approaching God.” 196:3.3

There is little beauty in the scientific cosmologies of the 20 th century, since

there is no place for the Creator in them. Science and religion are cosmically
divorced from one another in the modern sensibility. These cosmologies describe
a randomly ordered universe with no overall structure, meaning or purpose.
They all begin with the assumption that the universe consists of eternally self-
existent and uncreated energy, and the belief that space and time begin with a
primal explosion of some sort. This Big Bang initiates the expansion of space,
which necessarily results in the random and uniform distribution of matter

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throughout the universe on the largest scales. The cause of this primal explosion
is never described in empirically verifiable terms. But all versions of this
cosmology agree that mindless and self-existent physical laws explain the
evolution of self-existent energy-matter. There is no purpose or intent behind the
origin and evolutionary history of the universe. Man is absolutely lost in a
trackless chaos full of furious activity signifying nothing.

The beauty of revealed cosmology comes from its placement of the Creator,
Controller, and Upholder of Reality at the physical center of the universe of
universes. Everlasting energy is created here and there in the universe by various
intelligent agents of Deity. Finite space expands and contracts in response to the
will of Deity. Space expansion is not initiated by a mechanical Big Bang. The
universe has a beautiful overall structure and order which flows from the truth
that it is evolving toward divine physical perfection in response to the eternal
purposes of God. This beauty is manifest in the concentration of the galaxies of
the universe about a single universal plane of creation. The whole of reality is
dynamically unified about the presence of God at the center of the universe of
universes. An absolute gravitational attraction causes all of creation to revolve
majestically about him. The universe of universes is supremely beautiful,
because there are places in it for both man and God. Man dwells in a well-
ordered and friendly universe under the sovereign rule of God.

Revealed cosmology describes certain cosmic structures and universe

dynamics with enough specificity to be empirically tested against the data of
astronomic observation. Scientific cosmology is of most value when it subjects
itself to the objective verification of its ideas and interpretations. A fundamental
assumption of all 20th century cosmologies is the cosmological principle, which
asserts that energy-matter is distributed homogeneously and isotropically
throughout the universe on the largest scales. Revealed cosmology presents the
radically different concept of a preferential distribution of energy-matter about a
universal plane of creation. Prior to the beginning of the 21st century, the
available astronomic data was consistent with the cosmological principle, which
is irreconcilable with revealed cosmology. There was no significant evidence
supporting the existence of a plane of creation or of certain large and very large
cosmic structures described by revelation.

From a religious perspective, the beauty of revealed cosmology is sufficient

proof in itself. Its apparent refutation by the physical evidence is overcome by
the deeper and more persuasive evidence of faith. From a scientific perspective,
the lack of physical evidence supporting revealed cosmology has deprived it of
any credibility. However, since the beginning of the 21st century there has been
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an astounding increase in the quantity and quality of new astronomic data.
Descriptions of certain cosmic structures first published in 1955, which seemed
so impossible at that time, can now be seen and verified. Advanced telescopes
and new discoveries finally make it possible to detect the plane of creation.
Suddenly, there is enough objective hard data to scientifically confirm the
essential structure and features of the cosmology first revealed in The Urantia
Book.

An overall physical order can now be observed in the universe. The center of
the universe of universes can be located. The plane of creation can be seen. The
gravitational revolution of the whole universe about this absolute center can be
confirmed. A hierarchical structure of galaxies, galactic clusters, and space levels
can be discerned. The physical locations of the seven heavens, first revealed to
mankind thousands of years ago, can be charted at last.
Some of your wise men saw the vision of the greater heaven, “the heaven of
heavens,” of which the sevenfold mansion world experience was but the first;
the second being Jerusem; the third, Edentia and its satellites; the fourth,
Salvington and the surrounding educational spheres; the fifth, Uversa; the
sixth, Havona; and the seventh, Paradise. 48:6.23

With the guidance given by the celestial teachers who authored The Urantia
Book “it is just as possible to find the personal presence of God at the center of all
things as to find distant cities on your own planet.” 11:1.3 We no longer need be
disoriented in the vastness of space. We can find the home of the Universal
Father on the Eternal Isle of Paradise.

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 Chapter 1
Cosmogenesis

In religious experience, creatures make contact with the God who is love, but
such spiritual insight must never eclipse the intelligent recognition of the
universe fact of the pattern which is Paradise. 104:4.14

It is an eternal truth that the universe is purposefully created in response to the

infinite will of God. How it is that the unqualified unity of the Father-Infinite
becomes manifest in the multiplicity of things and beings in a finite universe is
ultimately unknowable. Eternity somehow coexists with time, infinity with
space, unlimited potentiality with finite actuality, perfection with imperfection,
Deity with man. Revelation offers authoritative instruction on how the infinite
unity of the I AM becomes manifest in the personalities, values, meanings, and
things of reality. “The primordial stasis of infinity requires segmentation prior to
human attempts at comprehension.” 115:3.3

God is the Creator of the cosmos and also the Father of all personalities who
dwell within it. “God created the heavens and formed the earth; he established
the universe and created this world not in vain; he formed it to be inhabited.” 1:0.2
In cosmic philosophy, cosmology is a manifestation of the purposes of Deity,
acting as the First Cause, the First Source and Center. There is purpose behind
the First Cause which begins the outworkings of final destiny. “The watchword
of the universe is progress.” 4:1.2 The Father has an eternal plan for the universe
and for each of his children, and these final destinies are divinely harmonized.
The events of eternity are in some way synchronized with the events of time. The
Infinite in some way reaches down and touches the finite. The freewill decisions
of his finite children somehow reach up and touch the heart of the Father-
Infinite.

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 1. The First Source and Center

Cosmic consciousness implies the recognition of a First Cause, the one and
only uncaused reality. 0:2.2

Absolute primal causation in infinity the philosophers of the universes attribute

to the Universal Father functioning as the infinite, the eternal, and the absolute
I AM. 105:1.1

God is eternal, without beginning or end, but we must think about the
universe as beginning with a First Cause. All of reality originates in the “the
infinite I AM, whose solitary existence in past infinite eternity must be a finite
creature's premier philosophic postulate.” 105:1.3 The I AM represents the “first”
hypothetical level of reality, on which the totality of infinity is unqualifiedly
unified. “Unqualified unity of infinity is a hypothetical reality before all
beginnings and after all destinies.” 106:0.9 The philosophic concept of the I AM is
a hypothesis in time of the original unqualified unity of infinity of the Father-I
AM in eternity. Prior to the “first” action of the I AM, reality theoretically exists
only “in the hypothetical stasis of the original infinity of the I AM.” 104:4.47
In attempting to portray the origin and nature of universal reality, we are forced
to employ the technique of time-space reasoning in order to reach the level of
the finite mind. Therefore must many of the simultaneous events of eternity be
presented as sequential transactions. 0:3.20

From a time perspective, the first action of the I AM is the “self-differentiation

of The Infinite One from The Infinitude … [and] … the eternal continuum of The
Infinity.” 105:2.2 The infinite will of the I AM separates the absolute, unqualified
unity of infinity into the realities of The Infinite One of Deity and The Infinitude of
undeified reality, and this necessarily brings into existence The Infinity which
associates and unifies The Infinite One and The Infinitude. “It has been sometime
stated that unity begets duality, that duality begets triunity, and that triunity is
the eternal ancestor of all things.” 105:4.3 Each of these three phases of the I AM
are then differentiated into infinite potentials and actuals, giving rise to six
Absolutes, where the original I AM becomes the seventh absolute of the
Universal Father. “The philosophic (time) concept of the solitary I AM and the
transitional (time) concept of the I AM as triune can now be enlarged to
encompass the I AM as sevenfold.” 105:2.4 The Infinite One becomes the actuality
of the Eternal Son and the potentiality of the Deity Absolute. The Infinitude
becomes the actuality of the Isle of Paradise and the potentiality of the
Unqualified Absolute. The Infinity becomes the actuality of the Infinite Spirit and

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the potentiality of the Universal Absolute. The original I AM is present among
these six Absolutes as the Original Personality who is the Universal Father. “The
Seven Absolutes of Infinity constitute the beginnings of reality.” 105:3.9

1. The Universal Father

2. The Eternal Son
3. The Infinite Spirit
4. The Isle of Paradise
5. The Deity Absolute
6. The Universal Absolute
7. The Unqualified Absolute

The I AM is the unqualifiedly infinite origin of reality. The Seven Absolutes of

Infinity are the qualified absolute origins of reality in eternity. Within this eternal
and absolute form the I AM becomes functionally manifest through various
threefold relationships existing between the Seven Absolutes of Infinity. The
Seven Absolutes have fifteen triune relationships among themselves, seven of
which are revealed to us. “Although these associations cannot augment the
infinity of the Father-I AM, they do appear to make possible the subinfinite and
subabsolute manifestations of his reality.” 104:4.47 In these triunities “is total
reality functionalized, and through them does the Universal Father exercise
immediate and personal control over the master functions of infinity.” 105:3.18
Thus is the Father related to the six co-ordinate Absolutes, and thus do all
seven encompass the circle of infinity throughout the endless cycles of eternity.
104:3.13

It is a truth that the Absolutes are manifestations of the I AM-First Source and
Center; it is a fact that these Absolutes never had a beginning but are co-
ordinate eternals with the First Source and Center. 105:3.10

Reason invariably works its way back to a single unity, a First Cause. In doing
so, it has a tendency to conflate Deity, The Infinite One, with non-Deity, The
Infinitude, resulting in some sort of pantheistic Absolute: IT IS instead of I AM.
By attempting to force a temporal sequence upon the eternal level of reality,
reason tends to lose sight of the personality of God. Wisdom discerns that prior
to the First Cause there must be both an Original Personality and an Original
Reality; the potential must be present before the actual can appear. There must be
a personality who can act before that personality actually acts. The Original
Personality and the Original Reality are One in the infinite reality potential of the
I AM. The infinite volition of the personality of the I AM-First Source and Center

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is the First Cause of the eternal Absolutes, but these Absolutes are co-eternal
with the First Source and Center, the Universal Father, the Original Personality.

The Original Personality is infinite, eternal and absolute. “In an ever-changing

universe the Original Personality of causation, intelligence, and spirit experience
is changeless, absolute.” 130:4.2 When Moses pressed the Father for further
revelation about himself, the Father was only able to disclose, “I AM that I AM.”
The Father in heaven had sought to reveal himself to Moses, but he could
proceed no further than to cause it to be said, “I AM.” And when pressed for
further revelation of himself, it was only disclosed, “I AM that I AM.” 182:1.9

The Father is a self-conscious personality who knows and can be known.

“Man's own personality awareness, self-consciousness, is also directly dependent
on this very fact of innate other-awareness, this innate ability to recognize and
grasp the reality of other personality, ranging from the human to the divine.”
16:9.7 A personality’s realization of its own self-conscious reality is directly
dependent upon the awareness of the reality of other self-conscious personalities.
Personality cannot be self-realized in isolation from other personalities. The
degree of appreciation for other personalities is a measure of the depth of
personal self-realization. “Personality in Deity demands that such Deity exist in
relation to other and equal personal Deity.” 104:2.2 There is absolute realization of
self-conscious personality in the Paradise Trinity of the Father, Son, and Spirit.

There has always been a conceptual abyss between the infinity of eternal
Deity and the finite temporal cosmos. “In some manner the eternal repleteness of
infinity must be reconciled with the time-growth of the evolving universes and
with the incompleteness of the experiential inhabitants thereof.” 104:3.3 “While
reason demands a monotheistic unity of cosmic reality, finite experience requires
the postulate of plural Absolutes and of their co-ordination in cosmic
relationships.” 104:3.4 The Seven Absolutes of Infinity are functionally associated
in the triunities, and these associations span the conceptual abyss between
eternal repleteness of infinity and the evolutionary realities of time and space.

The three personalities of the Paradise Trinity are also functionally associated
in the First Triunity, which is not the same as the Paradise Trinity. The First
Triunity is characterized as “the triunity of infinite volition.” 104:4.8 “This is the
divinely fraternal, creature-loving, fatherly-acting, and ascension-promoting
association. The divine personalities of this first triunity are personality-
bequeathing, spirit-bestowing, and mind-endowing Gods.” 104:4.7

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 The reality of force and energy originates in the Fourth Triunity formed by the
Father-Spirit, the Paradise Isle, and the Unqualified Absolute. “Within this
triunity there eternalizes the beginnings and the endings of all energy reality,
from space potency to monota…. The fourth triunity absolutely controls the
fundamental units of cosmic energy and releases them from the grasp of the
Unqualified Absolute…. This triunity is force and energy.” 104:4.22, 104:4.27, 104:4.28
The Unqualified is the infinite undeified potential for energy. The Isle of Paradise
is the absolute actualization of undeified energy. The fourth triunity is
responsible for the actualization of all units of cosmic energy in the universe of
universes. The Isle of Paradise controls all material energy primarily through
absolute gravity.
Love may characterize the divinity of the first triunity, but pattern is the
galactic manifestation of the second triunity. What the first triunity is to
evolving personalities, the second triunity is to the evolving universes. 104:4.15

The reality of pattern originates in the Second Triunity formed by the Father-
Son, the Paradise Isle, and the Conjoint Actor. “Whether it be a tiny ultimaton, a
blazing star, or a whirling nebula, even the central or superuniverses, from the
smallest to the largest material organizations, always is the physical pattern—the
cosmic configuration—derived from the function of this triunity…. The Second
Triunity is the architect of the space stage …“ 104:4.9, 104:4.14 Space is an ultimate
reality, meaning it is super-finite but subabsolute. Its origin appears to be related
to the Second Triunity, the architect of the space stage. Patterns exist relative to
space, but “space is neither pattern nor potential pattern.” 0:6.11 “The Paradise
Isle is the absolute of cosmic reality, the absolute pattern.” 104:5.6 “Space … takes
origin from Paradise …” 12:5.2 The stage of space is the ultimate pattern of cosmic
reality. Space appears with the first functioning of the Second Triunity “after” the
absolute cosmic pattern of Paradise already exists.
Paradise is the actual source of all material universes—past, present, and
future. But this cosmic derivation is an eternity event; at no time —past,
present, or future—does either space or the material cosmos come forth from
the nuclear Isle of Light. As the cosmic source, Paradise functions prior to
space and before time… 56:1.1

In the sequential-ization of the genesis of reality, when the Father “gave

infinite personality expression of his spirit self in the being of the Eternal Son,
simultaneously he revealed the infinity potential of his nonpersonal self as
Paradise.” 11:9.3 The Perfector of Wisdom tells us that the tension between these
personal and nonpersonal Absolutes, “in the face of will to action by the Father
and the Son, gave existence to the Conjoint Actor and the central universe of

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material worlds and spiritual beings.” 11:9.3 The Infinite Spirit mediates and
unifies the association of the personal and nonpersonal Absolutes. From a
temporal viewpoint, space appears after Paradise and before the worlds and
beings of Havona are created. Logically, space should exist prior to the existence
of anything in space.

Reference is made to this same creative event in relation to the Second

Triunity. In describing the nature of this triunity, the Melchizedek says, “Energy
is organized by the cosmic agents of the Third Source and Center; energy is
fashioned after the pattern of Paradise, the absolute materialization; but behind
all of this ceaseless manipulation is the presence of the Father-Son, whose union
first activated the Paradise pattern in the appearance of Havona concomitant
with the birth of the Infinite Spirit, the Conjoint Actor.” 104:4.13 The Divine
Counselor says that the Infinite Spirit “merely verifies the fact that the central
universe and all that pertains thereto eternalized simultaneously with his
attainment of personality and conscious existence.” 8:1.8

The Infinite Spirit is self-conscious of his attainment of personality, of

awakening. The eternal universe is coincident with the “birth” of the Infinite
Spirit. How can eternity, the absolute of time, have a beginning? How can the
Infinite Spirit, who is an Absolute existing before space, only self-consciously
realizes existence with the appearance of space and the central universe?
Although the origin of reality is presented in a sequential manner to give us
some idea of relationships, it is relatively impossible for us to comprehend the
nature of eternity existences and relationships. “The concept of the I AM is a
philosophic concession which we make to the time-bound, space-fettered, finite
mind of man, to the impossibility of creature comprehension of eternity
existences—nonbeginning, nonending realities and relationships.” 0:3.23 Time-
space reasoning cannot really understand eternal associations. A higher cosmic
insight than those from which logic and causality arise is required to even
approach an understanding of eternal relationships between nonbeginning,
nonending realities.

This description of the origin, form, and function of absolute reality does not
necessarily reveal the purposes of reality. From our perspective, God’s
overarching eternal purpose appears to be the evolution of all creation toward
divine perfection. Evolutionary growth involves the progressive transmutation
of potentials into actuals. The eternal is perfect and replete; the imperfection of
incompleteness is potentially perfectible in time. There are two threefold
associations of the Absolutes of Infinity which establish the reality foundations
for evolutionary growth. The Triodity of Actuality is the association of the
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Eternal Son, the Infinite Spirit, and the Paradise Isle. “This triune association
eventuates the co-ordination of the sum total of actualized reality—spirit, cosmic,
or mindal. It is unqualified in actuality.“ 104:5.6 The Triodity of Potentiality is the
association of the Deity Absolute, the Universal Absolute, and the Unqualified
Absolute. “Thus are interassociated the infinity reservoirs of all latent energy
reality—spirit, mindal, or cosmic. This association yields the integration of all
latent energy reality. It is infinite in potential.” 104:5.11

The association of the Triodities of Actuality and Potential eventuates in the

subabsolute time-space relationships of growth; there is no evolution on absolute
levels of perfection. “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.” 106:9.3

Reality originates in the I AM, has its absolute form in the Seven Absolutes of
Infinity, is functionally unified in the triunities, and reveals an eternal purpose in
the triodities. The triodities are “involved in the … emerging power-personality
synthesis of the Supreme Being. And to the time creatures of space the Supreme
Being is a revelation of the unity of the I AM.” 105:5.12 The infinite I AM is being
revealed in the evolution of the finite Supreme Being, and the grand universe is
the finite time-space domain of the Supreme. The Absolutes of Infinity are the
seven existential and absolute phases of the unqualified, infinite unity of the
Father-I AM. There is absolute and eternal purpose in this sevenfold
differentiation of the Father-I AM. This purpose is expressed on the subabsolute
level in the two triodities, whose functions reveal supreme values and meanings
in the “emerging power-personality synthesis of the Supreme Being.” The
existential potentials of reality are becoming experiential actualities. The
progressive unification of spiritual, mindal, and material power by personality
through the experiential realization of existential potentials is the essence of the
evolutionary nature of the Supreme Being. “Personality, in the supreme sense, is
the revelation of God to the universe of universes.” 1:5.13

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 2. The Cosmos-Infinite

This differentiation between existential and experiential realities is

meaningful beyond the finite domain of the Supreme. The Seven Absolutes also
function through the triunities on ultimate levels of reality. The existential is
becoming experiential on both the Ultimate and Absolute levels. On the Absolute
level, the purpose appears to be the final reunification of the Seven Absolutes of
Infinity in the hypothetical emergence of the cosmos-infinite. “Such eventualities
are rather remote to say the least; nevertheless, in the mechanisms, personalities,
and associations of the three Trinities we believe we detect the theoretical
possibility of the reuniting of the seven absolute phases of the Father-I AM.”
106:7.10

This is the primal concept of original reality: The Father initiates and maintains
Reality. The primal differentials of reality are the deified and the undeified—
the Deity Absolute and the Unqualified Absolute. The primal relationship is
the tension between them. 0:4.5

Absolute existential reality originates with the sevenfold self-differentiation of

the Father-I AM in response to the infinite volition of the Original Personality.
Within this absolute existential form, the reality of personality is first
differentiated from the rest of reality. In time-space reasoning the first action of
the Father-I AM is “the realization of personality by becoming the Eternal Father
of the Original Son simultaneously with becoming the Eternal Source of the Isle
of Paradise.” 0:3.22 The Father has an eternal purpose, “which I purposed in my
Son.” 2:2.1 This original differentiation of personality from nonpersonal reality
sets up the primal tension in Reality. This tension makes it possible for
personality to experience the actuality of personal existence and also of other
personalities. On the absolute level, “This Father-initiated divinity-tension is
perfectly resolved by, and eternalizes as, the Universal Absolute.” 0:4.5 On
subabsolute levels, spiritualizing experience in some sense tends to resolve this
primal divinity-tension by unifying the experiential and the existential.

Theoretically, a final unification of the experiential and the existential would

reveal the infinite and unqualified unity of the I AM in a “reuniting of the seven
absolute phases of the Father-I AM.” “The concept of the unification of all reality,
be it in this or any other universe age, is basically twofold: existential and
experiential.” 106:9.4
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

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 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. 106:8.23

The sevenfold self-differentiation of the I AM establishes the absolute origins

of existence, which are discernible on the finite level in the realities of
personality, spirit, mind, matter, motion, gravity, and space. Philosophy tends to
conceive of the absolute origin of reality as a perfect unity. Revelation says this
original unity is a reality that precedes the absolute level of existence. “The I AM,
in the final analysis, must exist before all existentials …” 106:9.10 Where philosophy
would expect one perfect unity on the absolute level, there are actually seven
phases of reality, and they are perfectly unified in the super-absolute reality of the
Father-I AM.

Human personality originates in the Universal Father, who is part of the First
Triunity. “The divine personalities of this first triunity are personality-
bequeathing, spirit-bestowing, and mind-endowing Gods.” 104:4.7 The irreducible
unity of personality is manifest in its absolute uniqueness.
Personality is unique, absolutely unique: It is unique in time and space; it is
unique in eternity and on Paradise; it is unique when bestowed—there are no
duplicates; it is unique during every moment of existence; it is unique in
relation to God… 112:0.12

Self-conscious personality realizes its uniqueness through an insight inherent in

personality; the same insight by which it is aware of other unique personalities.
“Personality responds directly to other-personality presence.” 112:0.13 This
personality insight is the foundation for the unwavering conviction in self-
consciousness that “I exist.” No possible reasoning, logic, or experience can ever
cast the slightest shadow of doubt upon the self-evident truth that “I am” in the
moment when I am aware that I am. It is this same innate insight of personality
which can also discern the absolutely certain truth that “God is.” “You cannot
become so absolutely certain of a fellow being's reality as you can of the reality of
the presence of God that lives within you.” 16:9.4
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. 196:3.2

Energy is thing, mind is meaning, spirit is value. 9:4.5

12
 Actual matter, mind, and spirit originate in the Absolutes of Paradise, the
Infinite Spirit, and the Eternal Son. “Paradise is the actual source of all material
universes…” 56:1.1 Personality originates in the Universal Father. Material things
are held in the grasp of the absolute gravity of Paradise. The Fourth Triunity
controls the release of energy from the infinite potential of the Unqualified
Absolute. Spirit values are held in the absolute gravity grasp of the Eternal Son.
Spirit value emerges from the infinite potential of the Deity Absolute by the
function of the Third Triunity. “The existential values of spirit have their
primordial genesis, complete manifestation, and final destiny in this triunity.”
104:4.20 Meanings are held in the absolute gravity grasp of the Infinite Spirit. The

qualitative reality of values is ontologically distinct from the quantitative reality

of things; their association in the reality of meaning is ultimately irreducible to
either value or thing. Meaning is a creation of mind and the reality of mind is
bestowed by the Infinite Spirit. Personalities are held in the grasp of the absolute
personality gravity of the Universal Father on Paradise.

The three elements of universal reality exist in relation to space and time, both
of which originate from Paradise. “Space … takes origin from Paradise…” 12:5.2
“Like space, time is a bestowal of Paradise, but not in the same sense, only
indirectly. Time comes by virtue of motion and because mind is inherently aware
of sequentiality.” 12:5.1 Space is where things exist; things in space have the
potential for motion. The reality of time arises from actual motion relative to
absolutely stationary and eternal Paradise.

Behind every philosophical effort to understand the elements of universal

reality, there is the self-conscious personality of a philosopher whose most
certain reality is the realization that “I am.” Although this certainty is qualified
by time, it is nevertheless absolutely true that “I am” in every moment of self-
realization. The temporal qualification of the absolute certainty that “I am”
necessarily means that this “I” is not a self-existent reality; this “I” must originate
in an absolute and self-existent Creator. The Creator cannot be less personal than
the creature. Behind the origin, history, and destiny of universal reality is the
absolute truth of the Father-I AM, the self-conscious personality of the Universal
Father.

The personality insight which realizes the truth that “I am” is that insight
which realizes the truth of I AM. “I know what I have experienced because I am
a son of I AM.” 102:7.7 And faith soars beyond this in self-forgetful worship. Faith
is a finite vision of the Infinite One, an insight experienced in time which beholds
the Universal Father in eternity. “In time, thinking leads to wisdom and wisdom
leads to worship.” 112:2.13
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 3. The Cycles of Eternity

The Seven Absolutes are the eternal form of reality. They appear in some non-
temporal way by virtue of the infinite volition of the Father-I AM. There are
nonbeginning, nonending relationships between the eternal Absolutes, which are
manifest in certain absolute reality functions. These absolute functions are
harmonized in the general purpose of progress, evolutionary growth from
imperfection to perfection. “Can you not advance in your concept of God's
dealing with man to that level where you recognize that the watchword of the
universe is progress?” 4:1.2 While eternity existences are essentially beyond our
comprehension, the idea of eternal progress is less so. The Father created the
universe for a purpose, and progress is the meaningful accomplishment of
purpose.

A Mighty Messenger presents a concept of eternity somewhat comparable to

that found in several religions, including Christianity. “On the levels of the
infinite and the absolute the moment of the present contains all of the past as
well as all of the future. I AM signifies also I WAS and I WILL BE. And this
represents our best concept of eternity and the eternal.” 118:1.9 Time and eternity
share the moment of the present, but the single moment of eternity also exists in
every past and future moment of time. On the final unitary level of unqualified
infinity the I AM is absolutely perfect and changeless. This is the final level of the
“hypothetical stasis of the original infinity of the I AM.” This original level
logically exists prior to the appearance of the Seven Absolutes of Infinity, but it is
actually co-existent with them. “The I AM, in the final analysis, must exist before
all existentials and after all experientials.” 106:9.10 This concept of eternity as
perfectly changeless might be designated unqualified eternity.

On the existential level of reality established by the Seven Absolutes of

Infinity, eternity is absolute but infinite existence is qualified in the Absolutes. In
unqualified eternity there is no motion, because the I AM is infinitely unified in
the single moment of the eternal present. “From the finite mortal's viewpoint,
reality has its true beginnings with the eternity appearance of the Havona
creation.” 105:2.7 The “birth” of the Infinite Spirit is coincident with the absolute
beginning of the eternal central universe. From our time perspective the
unqualified eternity of the I AM extends infinitely backward in time to “before”
the Seven Absolutes, the foundations of reality. From a higher viewpoint, the
eternal existence of the Seven Absolutes does not extend backward into an
infinite past. When the God of Action, the Infinite Spirit, becomes existent, “the
14
cycle of eternity is established.” 8:1.3 The cycles of eternity have a beginning,
unlike the unqualified eternity of the I AM. This concept of eternity as beginning
with a never-ending cycle might be designated existential eternity.
The unqualified eternity of the I AM has no beginning and no end. Existential
eternity begins with the birth of the Infinite Spirit and the appearance of the
Havona creation at the completion of the first creative cycle of eternity. In the
unqualified eternity of the I AM, change is not possible. In the existential eternity
of the Seven Absolutes, change is possible, since there is an original state of
Reality to which a sequence of eternity event-states can be related. Events occur
in existential eternity, beginning with the “birth” of the Infinite Spirit, in response
to the infinite volition of the Father-I AM in unqualified eternity. Multiple eternity
events sequentially occur in the cycle of eternity, revealing the everlasting
purposes of Deity. On the original level of unqualified eternity, the I AM
progresses in self-realization of his personal reality in existential eternity. On the
existential level, infinity potentials are progressively actualized and
experientially grasped. On the finite level, personality progressively harmonizes
the realities of eternal spirit, self-conscious intellect, and material body in
experience, bringing about the power-personality synthesis of spiritualizing
character. This power-personality synthesis on the individual level is part of the
evolutionary growth of the Supreme Being.

The idea of a nontime sequence of events in eternity is difficult to conceive.

“Time, as you understand it, is not a feature of Paradise existence, though the
citizens of the central Isle are fully conscious of nontime sequence of events.
Motion is not inherent on Paradise; it is volitional.” 11:2.11 The motion of time is
not volitional; in our experience it is inescapable. The I AM is perfectly
changeless in unqualified eternity. The march of time on the finite level is
inexorable. The existential eternity of Paradise is neither absolutely changeless
nor inexorably changing. There is a nontime sequence of events in which change
occurs in response to the volition of personality.

Prior to the hypothetical self-differentiation of the I AM, the volition of the

Father-Infinite is an unrealized potential in unqualified eternity. The first
volitional act of the Original Personality in unqualified eternity is to become the
Father of the Eternal Son and the source of the Eternal Isle in existential eternity.
There is a change in eternity “when” the I AM self-differentiates as the Seven
Absolutes of Infinity. This nontime sequence of events is a volitional motion
from one state of absolute perfection to another, but both of these states always
have and always will exist in the very same moment of eternity. Since there is a
beginning to existential eternity, there is origin, history, and destiny in existential

15
eternity. There is progress on the level of existential eternity toward the final
destiny of the cosmos-infinite.

Where motion is volitional in eternity, motion is inherent in time. But time is

more than just motion. Motion is the objective cause of time in the reality of
space, but it is subjective insight that structures physical motion with sequence.
“Time comes by virtue of motion and because mind is inherently aware of
sequentiality.” 12:5.1 On the way to Rome, Jesus describes time as the relationship
between subjective awareness and objective physical motion.
Time is a name given to the succession-arrangement whereby events are
recognized and segregated…. The motion of time is only revealed in relation to
something which does not move in space as a time phenomenon…. On the
inhabited worlds, human personality (indwelt and oriented by the Paradise
Father's spirit) is the only physically related reality which can transcend the
material sequence of temporal events. 130:7.4

Objective motion comes into our awareness through perception as

recognizably different event-states. Mind imposes a before-after sequential order
upon these event-states. This before-after sequence is the perceived motion of
time, the direction or arrow of time. This motion of time is the quality of time,
which is fundamentally different from the quantity of time, objective duration.
The quality of time is a subjective reality discerned by self-conscious personality.
The quantity of time is an objective reality determined by objective physical
(cyclical) motion. Mind recognizes and remembers a before-after order to specific
events and can learn how to respond differentially to external circumstances. The
before-after ordering of events is meaningful to simple material mind, but this
type of mind does not discern the reality of time. Material mind functions from
within the sequence of material temporal events, and the motion of mind can
only be seen from a reality perspective which is motionless relative to moving
temporal events. The spiritual phase of mindedness is aware of the motion of
time in the consciousness of material mind. This spirit mindedness originates in
the living presence of the Father’s Paradise spirit.

The “I” of personality is aware of continuous existence; it is motionless

relative to the motion of time. “Personality is changeless in the presence of
change.” 112:0.9 Personality is able to realize its changeless nature in time because
of the presence of the eternal Thought Adjuster. Material mind is aware of the
persisting things of perception. Spirit is aware of the sequential meanings of
mind. Personality is self-consciously aware of timeless spirit values, sequential
mind meanings, and persisting material things. Self-conscious mind can learn to
recognize useful meaning in sequential action, but only a morally self-conscious

16
personality can see the differing values of alternate behaviors and purposefully
choose a course of action with a higher spiritual value.
My son, I have already told you much about the mind of man and the divine
spirit that lives therein, but now let me emphasize that self-consciousness is a
reality.... Such an attainment results from a co-ordination of function between
impersonal energy and spirit-conceiving mind… 133:7.6

Self-consciousness, in and of itself, is not the soul. Moral self-consciousness is

true human self-realization and constitutes the foundation of the human soul…
133:6.5

Personality does not move in space as a time phenomenon; the flow of a river
is only discernible from the riverbank. Personality is an eternal reality which is
aware of the moving arrow of time and, potentially, of the cycles of eternity,
because it is intimately associated with the mindedness of the Thought Adjuster.
Whether or not a personality is present in the universe in the eternal future as a
final son of the absolute Father depends upon the freewill choice of the
personality. Personality has its own perception of time, according to a Solitary
Messenger: “Personality is uniquely conscious of time, and this is something
other than the time perception of mind or spirit.” 112:0.16 Mind sequential-izes the
physical event-states of temporal experience. Spirit perceives the eternal
meanings of temporal experience. Personality discerns the eternal spiritual
values of finite experience.
Animals do not sense time as does man, and even to man, because of his
sectional and circumscribed view, time appears as a succession of events; but
as man ascends, as he progresses inward, the enlarging view of this event
procession is such that it is discerned more and more in its wholeness. That
which formerly appeared as a succession of events then will be viewed as a
whole and perfectly related cycle; in this way will circular simultaneity
increasingly displace the onetime consciousness of the linear sequence of
events. 130:7.5

The spirit awareness of time as “a whole and perfectly related cycle”

gradually emerges in addition to the mind awareness of time as a linear sequence
of segregated event-states. The event procession is the same but the isolated past,
present and future event-states of time are increasingly seen as interassociated
elements in the larger whole of a cycle of time. Circular simultaneity implies
dynamic interaction in existential eternity between past, present, and future
moments of time.

The Mighty Messenger reinforces the idea that the “transactions of time” are
dynamically coordinated with the “basic reactions of eternity.” He goes on:

17
 To me it seems more fitting, for purposes of explanation to the mortal mind, to
conceive of eternity as a cycle and the eternal purpose as an endless circle, a
cycle of eternity in some way synchronized with the transient material cycles
of time. 32:5.4

Unqualified eternity is theoretically static, while existential eternity is

dynamic. There is some sort of synchronized interaction between time and
existential eternity. Temporal events are dynamically correlated with eternal
plans and purposes in some way. The living nature of this interaction is manifest
in Providence, when the Supreme Being mysteriously acts in time in relation to
the whole.
There is also an organic unity in the universes of time and space which seems
to underlie the whole fabric of cosmic events. This living presence of the
evolving Supreme Being, this Immanence of the Projected Incomplete, is
inexplicably manifested ever and anon by what appears to be an amazingly
fortuitous co-ordination of apparently unrelated universe happenings. This
must be the function of Providence—the realm of the Supreme Being and the
Conjoint Actor. 4:1.10

Providence is the sure and certain march of the galaxies of space and the
personalities of time toward the goals of eternity, first in the Supreme, then in
the Ultimate, and perhaps in the Absolute. 118:10.23

Along with the fortuitous coordination of supreme events by Providence in

any given moment of time, there is also an ongoing coordination of events on the
existential level between past, present and future eternity. “The Deity Absolute
cannot, or at least does not, react to any universe situation in a subabsolute
manner. Every response of this Absolute to any given situation appears to be
made in terms of the welfare of the whole creation of things and beings, not only
in its present state of existence, but also in view of the infinite possibilities of all
future eternity.” 0:11.5 Existential eternity responds dynamically to the present
state of time-space existence by adjusting or altering reality potentials in some
manner.

An example of an eternal response to temporal events is found in the new

reality potentials which appeared upon the completion of the bestowal of
Michael of Nebadon as Jesus of Nazareth.
New potentials were actualized in the universe of Nebadon consequent upon
the terminal bestowal of Michael, and one of these was the new illumination of
the path of eternity that leads to the Father of all, and which can be traversed
even by the mortals of material flesh and blood in the initial life on the planets
of space. 101:6.10

18
 Eternity is responsive on the individual as well as totality level. “Creature
mind, being neither Paradise monota nor Paradise spirit, is not directly
responsive to the Universal Father. God adjusts with the mind of imperfection—
with Urantia mortals through the Thought Adjusters.” 3:2.5 “It is the indwelling
Adjuster who individualizes the love of God to each human soul.” 2:5.10 “They
are of God, and as far as we are able to discern, they are God.” 107:1.2 We are told a
great deal about the divine Adjusters, but even the highest celestial personalities
have very little understanding of how it is possible for a fragment of the
unqualifiedly eternal Father-I AM to enter into a living relationship with human
mind. The Divine Counselor admits: “The manner in which the Universal Father
sojourns with the creatures of time is the most profound of all universe
mysteries; the divine presence in the mind of man is the mystery of mysteries.”
1:4.1

The concept of unqualified eternity creates a paradox with the freewill of

personality. If everything has already taken place in eternity, then the choices of
personal freewill are predetermined and there is never really any choice. This
reasoning has led to various theological concepts of predestination. The concept
of existential eternity does not lead to this paradox. Existential eternity is
responsive to the freewill decisions of personality. Existential eternity exhibits
“basic reactions” to temporal events without in any way altering the original and
eternal purposes of God. “The Adjusters are the will of God.” 108:4.2 “The will of
God does not necessarily prevail in the part—the heart of any one personality—
but his will does actually rule the whole, the universe of universes.” 12:7.1 “You
are all subjects of predestination, but it is not foreordained that you must accept
this divine predestination; you are at full liberty to reject any part or all of the
Thought Adjusters' program.” 110:2.1 The spirit of the Father mercifully adjusts
the plan of divine predestination for each child in recognition of personal
limitations and circumstances. The love of God overshadows the law of God
with divine mercy and wisdom.

This willingness of God to adjust his plans while holding to his original
purposes is apparent in the progressive development of the fourth epochal
revelation. Michael bestowed himself as Jesus for the purpose of revealing the
will of the Father. His original plan was to present himself as a world teacher, the
Son of Man. Because of the inability or unwillingness of the apostles to receive
him in this role, he altered this plan twice. He eventually decided that it was
necessary to openly admit his divinity as the Son of God, in order to accomplish
the primary purposes of his bestowal.

19
 Jesus had sought to live his life on earth and complete his bestowal mission as
the Son of Man. His followers were disposed to regard him as the expected
Messiah. Knowing that he could never fulfill their Messianic expectations, he
endeavored to effect such a modification of their concept of the Messiah as
would enable him partially to meet their expectations. But he now recognized
that such a plan could hardly be carried through successfully. He therefore
elected boldly to disclose the third plan—openly to announce his divinity,
acknowledge the truthfulness of Peter's confession, and directly proclaim to the
twelve that he was a Son of God. 157:5.2

Unlike space, which is ultimately objective in nature, time is an experiential

relationship between objective motion in space and the subjective insight of
sequentiality inherent in mind. The subjective aspect of time has led some to
speculate that time is an illusion, that there is no time in any objective sense. But
the eternal God responds to temporal events and changing conditions in a
historical context, so time must be an objective reality. We live within and are
part of the domain of the Supreme Being. Finite time is the Supreme’s experience
of motion in space. This subjective reality of the Supreme is the objective reality
of finite time-space in which we live and experience. The inescapable arrow of
time is the subjective reality of the Supreme’s experience.

20
 Chapter 2
Time and Eternity

The arrow of time moves in the direction of evolutionary progress. For us, time
must have a beginning for the same reason that there must be a First Cause.
Eternity encompasses the infinity of time and is without beginning or end. These
two conceptions are intuitively associated in spiritual philosophy by the concepts
of eternal existence and temporal causality. But philosophy sees only paradoxes
whenever it tries to reconcile motion in time with existence in eternity.

A subjective aspect to the experience of time has long been recognized. The
perception of time in the world involves the superimposition of an inner
recognition of sequence upon the outer physical perception of form and content.
This subjective bias can be overcome in natural philosophy by measuring
duration in relation to dependable cyclical motions, such as the swing of a
pendulum. Shortly after the turn of the previous century, special relativity
discovered that duration varies with relative velocity. This led to the conclusion
that there is no single time in which everything in the universe simultaneously
exists. The concept of existence in the universe became fragmented into
innumerable overlapping spacetime frames. Existence became a relativized and
solipsistic concept without any meaning apart from some specific observer.

Quantum theory developed in parallel with relativity theory, although it is a

fundamentally different form of physics. One of the more recent discoveries of
quantum theory experiments is nonlocality; instantaneous physical interactions
occurring between widely separated phenomena. Nonlocality is impossible
under relativity theory, which is grounded on the premise that all physical
interactions are strictly limited by the velocity of light. Towards the end of the
previous century conclusive proof of nonlocality began to appear. Relativity
theory describes causal interactions on the finite level. Quantum theory describes
causal interactions on the ultimate level of transcended time and space. The
concept of causality changes from the finite to the transcendental level of
existence and is different still on the existential level.

21
 Mankind is in the throes of an unprecedented paradigm shift in metaphysical
thought. “Revelation authoritatively clarifies the muddle of reason-developed
metaphysics…” 103:6.8 Science has advanced from the simple concept of absolute
time to a beginning recognition of the difference between finite and
transcendental time. Beyond the ultimate level of reality lie existential eternity
and the absolute foundations of reality.

1. The Concept of Time

Eternity is the origin and destiny of time. The arrow of time is conceived of as
a succession of moments between this origin and destiny. The more the arrow of
time is analyzed, the more puzzling the reality of the present moment becomes.
In his Confessions St. Augustine writes, “How can the past and future be, when
the past no longer is, and the future is not yet? As for the present, if it were
always present and never moved on to become the past, it would not be time, but
eternity.” The duration of the present moment can be progressively shortened
until nothing more than an absolute instant separates the no-longer-existing past
from the not-yet-existing future. Time is often thought of as consisting of
instants, but an absolute instant is not a unit of time, since it has no duration. It is
near the limit of divisibility represented by an absolute instant that reason finds
itself lost in paradox and confusion.

Any portion of the arrow of time, no matter how short, contains an infinite
number of absolute instants, each of which has no duration. If the motion of time
consists of an infinite number of instants of no duration succeeding one another,
and there is no duration between these instants, then time itself has no duration.
The sum of an unlimited number of zeroes is zero, so duration must be an
illusion. The idea that time and change are illusions traces back at least as far as
the pre-Socratic philosophers. From a logical perspective it can be argued that
there is only a single eternal now in which all things exist without change. From
an experiential perspective it can be asserted that duration is undeniable and all
things change over time. Since change is self-evident, time cannot consist of an
infinite number of instants, and there is no eternal now.

An example of this distinction between an infinitely divisible temporal

sequence and a finite quantitative duration is found in the difference between
22
mathematical thought and application. Mathematics uses the concept of
infinitely recurring processes in many of its proofs. Since these recurring
processes are intellectual abstractions, no finite duration is required to reach an
infinite number of iterations and prove the validity of some theorem.
Mathematics is subjectively real to the intellect, but it is not a concrete reality in
finite time and space. It is impossible to repeat a physically real process requiring
some finite duration an infinite number of times in less than an infinite duration.
Nevertheless, mathematics is successfully applied to material things and
relationships which are constrained by finite quantitative duration. Science uses
the infinite repetition of nontime sequences existing only in the intellect to
describe temporal physical events.

The relationship between mathematics and the world discloses an ontological

difference between intellect and matter, between the transcendental and the
temporal. Following the thought of the Pythagoreans, Plato argued that the
perfect forms and concepts of geometry are immaterial archetypal realities which
are different in their being from the physical realities we perceive with our
physical senses. We “see” the perfect form of a circle when we perceive a round
thing in the world, but we know that the form and the thing are two
fundamentally different realities. This overlaying of archetypal geometric forms
upon physical perception is self-evidently true in the perception of three-
dimensional objects. The perception of depth in the field of vision is always a
stereoscopic illusion created by the superimposition of an archetypal form upon
the raw data of physical perception.

When NASA published its famous “Blue Marble” picture of the earth in 1972,
no one saw a flat bluish disk drawn on a black surface. Everyone sees a three-
dimensional sphere in a volume of space. There is an intuitive and automatic
superimposition of an archetypal three-dimensional sphere upon the two-
dimensional image of the earth. This superimposition becomes self-evident when
we attempt to see the earth as a two-dimensional disk on a plane, which is
possible with some effort of the imagination. This ability to intentionally alter
depth perception is proof that space is a synthesis of three-dimensional
archetypal forms existing in mind with the raw two-dimensional data brought
into awareness by the mechanics of physical perception.

23
 “You do, after all, perceive time by analysis and space by synthesis. You co-
ordinate and associate these two dissimilar conceptions by the integrating insight
of personality.” 118:3.1 The perception of spatial depth is always a stereoscopic
synthesis of three-dimensional mindal forms and two-dimensional physical
perceptions. Space is the most objective of all things, but all we ever physically
see is a two-dimensional area, a field of perception. The reality of depth is always
added to the area of physical perception by an imaginative function of
consciousness. In psychological terms, the perception of the outer world of
objective space always requires a subjective projection of the intuition of three-
dimensionality onto two-dimensional perceptions. The apparent form of
objective space originates in subjective mind.

The realization that the perception of space requires a subjective projection

has led some idealists to conclude that the objective world of space is an illusion
or that it can never be known. Immanuel Kant hypothesized the existence of the
inaccessible noumenal (objective) world as the cause behind the phenomenal

24
(subjective) world of perceptions. Space is a subjective intuition of mind and
cannot be proven to correspond to objective reality. However, such a distinction
requires the assumption that the subjective intuition of spatial volume does
correspond to the inaccessible noumenal world in some manner. If there is no
correspondence at all, then experience of the objective world is a complete
delusion, and philosophy falls into the abyss of absolute solipsism. The idea of
an inaccessible and unknowable objective reality is part of a very deep
metaphysical current running beneath much of continental philosophy. It finds
clear expression more than a century later in the anti-realist Copenhagen
interpretation of quantum mechanics, which asserts that objective reality is
fundamentally inaccessible (noumenal) on the scale of atoms and below.

Putting that issue aside for the moment, there is a self-evident ontological
difference between the awareness of geometric forms and mathematics, which
are mindal realities, and the perception of physical realities by the senses. The
changelessness of these forms and relations can be interpreted as being reflective
of eternal realities, which is the meaning Platonists ascribe to them, even today.
But these archetypal ideals do not prove the objective existence of either eternity
or infinity. The finite intellect can believe in the eternal and the infinite based
upon apparently invariable things, meanings, and values found in personal
experience, but it is impossible to conclusively prove the truth of such beliefs
with either reason or logic. Mathematicians tend to believe in the possibility of
infinity, while physicists tend not to. The historical persistence of the various
philosophical attitudes of materialism, skepticism, and idealism is conclusive
proof of the finite limits of the human intellect. The intellect can never reason its
way to final truth and must ultimately depend upon belief and insight to
establish the foundations of reasoning. This limitation of human reason discloses
the domain in which the freewill choice of the individual is supreme.

Philosophy discovered and described axiomatic laws of logic and reason long
ago. Causality is an axiom of reason which is universally accepted as true. The
truly a priori nature of causality became particularly apparent during the
development of quantum mechanics. Some physicists, such as Einstein, never
believed that the acausal relationships of quantum mechanics are real instead of
apparent. Einstein believed that the statistical relationships discovered by
quantum mechanics were probabilities associated with a large number of
discrete causal interactions. Today most physicists agree with Niels Bohr, who
believed these acausal probabilistic relationships are real and not apparent; the
causality of classical physics does not apply to phenomena on the quantum scale.
Einstein’s belief led him to conclude that quantum scale particles, such as

25
electrons, must be classically real objects. Bohr’s belief led him to conclude that
there are no particles in the classical sense on the quantum scale. Ultimately the
Einstein-Bohr debate, which preoccupied a generation of physicists, reduces to a
difference of beliefs.

The emergence of such radically different beliefs in the supposedly objective

discipline of science arose out of the discovery that there is a deep metaphysical
difference between temporal sequence and finite duration. Prior to the turn of the
last century, qualitative sequence and quantitative duration were always
assumed to have a fixed relationship in the objective world. Christian
metaphysics has always believed that God creates a linear sequence of temporal
events with a beginning and an end. Newton formalizes this concept in his
Principia with the idea of absolute time: Time is an independent and objective
reality in which sequence and duration are everywhere constant and the same.
Newton’s absolute time and space are the metaphysical foundations of classical
physics.

New knowledge about the realities of time and space was discovered toward
the end of the 19th century. Experiments demonstrated that relative motion
between an observer and a light source does not alter the measured velocity of
light: Every observer is stationary relative to this velocity, which is the absolute
limit of motion. This finding creates a paradox for Newtonian physics, which
sees no theoretical upper limit to velocity. In classical physics, if an astronaut
shines a flashlight in the direction of his spaceship’s motion, the photons of light
should have a velocity equal to the ship’s velocity plus the velocity of light.
Experiments conclusively prove that photons always have exactly the velocity of
light, regardless of the motion of an observer. Einstein realized that this paradox
can only be resolved if time for a relatively moving light source passes at a
different rate than it does for a stationary observer.

Einstein’s 1905 theory of special relativity describes a variable relationship

between qualitative sequence and quantitative duration, where Newton assumed
an absolutely constant one: Duration varies with relative velocity, but temporal
sequence does not. Qualitative sequence and quantitative duration are
fundamentally different realities. We can measure the change in an object’s
spatial position over duration and calculate its velocity. In the absolute time of
Newtonian physics, exactly the same quantity of time passes for both a
stationary observer and a moving object whose velocity is measured. Relativity
demonstrates that the quantity of time for a moving object slows down
compared to time measured by an observer. The greater the relative velocity is,
the smaller the quantity of time which passes in the reality frame of the moving
26
object, as measured by the observer. Time “dilates” in a moving frame of
reference.

A predictable natural process requires a certain duration in the observer’s

frame of reference. This same process takes more time to complete in the frame
of a moving body, as measured in observer-time, because time dilates. A
radioactive substance emits ionizing particles at a predictable rate in the
observer’s frame. If this radioactive material is given a relative velocity, the
stationary observer will count a smaller number of ionizing particles emitted by
it per unit of observer-time. The observer measures a decrease in the rate of
radioactive decay, because time in the moving frame slows down relative to
observer-time. If this radioactive object has a relative velocity very close to the
velocity of light, the observer will detect almost no ionizing particles coming
from it, because time in the object’s frame appears to have virtually stopped. This
relationship between duration and relative velocity holds for all temporal
processes. If a living plant is placed in a sphere which is then given almost the
velocity of light, the plant will live for a virtual eternity of observer-time.

The sequential order of physical events and the duration between them are
two different realities. The duration of a natural process varies depending upon
who observes the process, but the sequence of events constituting the process
remains the same in all frames. Atomic clocks employ the very consistent
vibrations of the cesium atom (10.23 million vibrations per second) to measure
the passage of time. Because of their high degree of accuracy, cesium atomic
clocks are used aboard Global Positioning System (GPS) satellites. Both special
and general relativistic effects cause a cesium atom aboard a GPS satellite to
vibrate at a slightly faster rate, compared to its rate of vibration as measured on
the earth’s surface. Specifically, the frequency of cesium atom vibrations
increases by 0.00465 cycles per second within the spacetime frame of a typical
GPS satellite, when measured from the surface of the earth. [1] Measured from
within the reality frame of the GPS satellite, however, no change in the duration
of each vibration is observable. For an observer inside the satellite, the frequency
of vibration remains unchanged from the time before the satellite is launched
until the time after it has settled into its orbit at about 16,000 km/h.

Duration is measured by the cycles of atomic vibration, and time passes more
quickly on the GPS satellite, when compared to the passage of time on the
surface of the earth. Failure to account for relativistic effects would lead to
significant errors in calculating positions on the surface of the earth. This
relativistic effect is mostly caused by the gravitational acceleration holding the
GPS satellite in orbit. As gravitational acceleration decreases, the relative unit of
27
duration becomes shorter (the frequency of vibration increases), and the rate at
which time passes speeds up. As measured by an earth observer, all physical
processes aboard the GPS satellite require slightly less time to complete. For
example, the rate of radioactive decay increases, and the lifetime of a plant is
shorter. When these processes are observed from within the satellite itself, no
change in the rate of time is detected. This change in the rate of time in different
reality frames does not violate physical law. The quantity of time between events
changes, but the causal sequence of events remains unchanged.

Prior to this discovery, it was always assumed to be self-evident that motion

occurs within a universal time and space. The discovery of relativity
fundamentally shifts the metaphysical grounds of being and existence. Time and
space are local realities determined by motion relative to an observer’s frame of
reference, and the observer’s frame is always stationary with respect to the
velocity of light. Einstein’s critical insight is that the velocity of light is exactly the
same for every observer and is, therefore, the absolute limit of linear motion.
Time and space are demoted from universal to local realities, and the velocity of
light becomes the metaphysical foundation of existence and motion.

The venerable and intuitive grounding of existence in the universal realities of

time and space is no longer possible. Things are present in time and space, but
they do not “exist” in the classical sense. Rather, time and space are local
qualifications of reality, which “exists” relative to the universal constant of the
velocity of light. The only thing which might still be said to objectively exist as a
continuous and constant reality is light. In relativity, the metaphysical distinction
between existence and non-existence is considered one which has no practical or
empirical meaning.

The realization that the classical concept of existence is effectively nullified by

relativity devastated philosophy. Philosophy has always investigated the larger
questions about life and the universe based upon overarching ontological
categories, such as time and space, material and spiritual, thought and action,
man and God. The discovery of relativity intrinsically undercuts all of these
categorical distinctions between different types of existence. It shatters the
coherent whole of a single cosmos into a confusing kaleidoscope of innumerable
overlapping, coexistent local spacetimes. The scope of 20 th century philosophy
was suddenly constrained to arcane issues of logical and linguistic analysis,
which only other academics might find interesting. The metaphysical distinctions
upon which the whole philosophic endeavor has always been grounded are now
believed to be illusions arising from faulty logic or linguistic bias. The ancient

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philosophical quest to discover the objective truth has been replaced with an
obsessive fixation on the relativity of absolutely everything, including the truth.

2. Simultaneity of Existence

Relativity discovers that duration is a local phenomenon, not a global one. The
ontological relationship between time and motion is inverted. Time is not the
objective universal reality in which all things move; the reality of motion
determines duration. Motion relative to the velocity of light is the objective
universal relationship which determines the variable quantity of time. Duration
is defined in each local frame by the invariant velocity of light. The motion of an
object relative to the local “light-frame” of an observer results in the emergence
of another local “light-frame” in which duration within the moving frame of the
object is also defined by the velocity of light. Revelation confirms this derivation
of time from motion: “Time comes by virtue of motion …. From a practical
viewpoint, motion is essential to time…” 12:5.1 The Perfector of Wisdom is
referring here to motion relative to absolutely stationary Paradise, but this
relationship also applies to relative motion.

Relativity theorists do not recognize the possibility of an absolutely stationary

location, such as the Isle of Paradise. Instead, the velocity of a photon of light is
the absolute limit of linear motion relative to an observer, so every observer is
absolutely stationary with respect to photons of light. All local frames are,
therefore, exactly equivalent. There is no preferred local frame. The duration and
distance in one particular local frame are not “more real” than the duration and
distance in any other local light-frame.

Relativity’s discovery of local time undermines the intuitive concept of

existence. Everything might be said to exist relative to a specific local spacetime
frame, but there are as many local spacetime frames in the universe as there are
possible locations of observation. The relativity (variability) of duration means
that a temporal sequence of events for one observer cannot be physically
synchronized with the same sequence as seen by another observer who is
moving with respect to the first. The predictable occurrence of a future event in
one local time may have already occurred in a different local time. The
completion of one cycle of vibration for a cesium atom in a GPS satellite occurs
29
before its predicted completion on the earth’s surface. The existence of other
things in the universe at this instant of time only has a relative meaning which is
anchored to and dependent upon a specific local observer-time.

Relativity subjectivizes the concept of existence to the point where it loses all
objective meaning. It becomes impossible to know if any object actually exists at
the time it is observed. To avoid the philosophical dead end of subjective
idealism, which fundamentally undercuts the whole scientific premise of
investigating the objective world, relativity hypothesizes a spacetime continuum,
a universal light-frame which exists independently of any specific local light-
frame.

Duration in a local frame is a derivative of its motion relative to the absolutely

limiting velocity of light. Light defines the absolute frame in which all possible
motion occurs. Duration can be treated as motion in space relative to this
universal light-frame. Relativity transforms subjective duration into objective
distance by multiplying the velocity of light c by the local duration t: ct. The
addition of this spatialized-time to the three dimensions of space creates a four-
dimensional space-like continuum. Time is represented by geometric “world
lines” which link spacetime events together in a timeless sequential order. The
past, present, and future of local observer-times become discrete world lines in
the unimaginable abstraction of the spacetime continuum.

Causation is represented by an intersection of world lines, not by one event

“existing” prior to a second event. The transformation of duration into distance
removes subjective duration, leaving only a nontemporal structural sequence of
objective spacetime events. Essentially, the spacetime continuum is a conjecture
about the eternal nature of (noumenal) reality underlying the (phenomenal)
perception of local duration and distance. This concept is fully deterministic. In
the spacetime continuum all physical events already exist in the nontemporal
four-dimensional arrangement of world lines, which span all past, present, and
future time. World lines in the spacetime continuum exist independently of the
subjective perception of duration and distance. In a strict sense only spacetime
events on world lines exist simultaneously, because no objective (noumenal)
duration separates one spacetime event from another. Subjective (phenomenal)
duration is an illusion. However, these world lines are fundamentally
inaccessible.

In relativity theory simultaneity of existence cannot be established on the

empirical level of observable phenomena. Demonstrating simultaneity of
existence at two different locations requires the transmission of some physical

30
signal back and forth between them. Since the velocity of light is the fastest
possible means of physical communication and distance is measured by the
velocity of light, it is impossible to empirically establish simultaneity of existence
between any two locations. This impossibility is referred to as the relativity of
simultaneity. The reasoning behind this conclusion appears to be flawless. It is,
nonetheless, incorrect.

Newton’s law of gravitation requires the force of gravity to act

instantaneously over any distance, and this necessarily requires simultaneity of
existence. Instantaneous action is only possible between two things which exist
in the very same instant. Relativity denies the validity of Newton’s idea of
instantaneous gravitational interaction on at least two grounds. It requires
simultaneity of existence, which cannot be logically justified. It also requires a
physical motion which exceeds the velocity of light, which is impossible.
Einstein’s general theory of relativity proposes that gravitational interactions are
limited by the velocity of light and are therefore not instantaneous, as Newton
supposed. Nevertheless, the idea of instantaneous interactions reappears during
the development of quantum mechanics in the 1920s. Einstein rejected this aspect
of quantum theory, since instantaneous interactions are impossible from his
perspective of physical realism. But the astonishingly successful predictions of
quantum mechanics clearly implied the existence of instantaneous interactions
and simultaneity of existence.

In 1935, in collaboration with Boris Podolsky and Nathan Rosen, Einstein

presented a thought experiment designed to refute the whole idea of
instantaneous interactions, which are central to quantum mechanics. This is
known as the EPR paradox (Einstein-Podolsky-Rosen). In the early 1950s the
American physicist David Bohm offered a detailed hypothesis describing how
the facts of quantum mechanics can be consistently interpreted in terms of
instantaneous interactions between objectively real quantum particles. Bohm’s
hypothesis was universally ignored until 1964, when the Irish physicist John
Stewart Bell became intrigued by his work. Bell investigated the possibility of
determining whether or not instantaneous interactions could be empirically
tested. He developed a mathematical formalism with which the EPR paradox
could be decisively resolved. Bell’s theorem sets up the formal conditions under
which the premise of instantaneous interactions between quantum particles can
be either verified or refuted.

Bell was a theoretical physicist, and it took almost a decade to persuade an

experimental physicist to undertake an empirical test of his theorem. The first
test of the EPR paradox using Bell’s theorem was performed in 1972 and
31
instantaneous interactions were tentatively confirmed to occur between different
quantum events. Since the early 1980s dozens of tests using Bell’s theorem have
been carried out. They all conclude that instantaneous interactions occur on the
quantum level as predicted by quantum mechanics. This instantaneous
interaction is referred to as nonlocality or nonlocal interaction. Despite Einstein’s
stature, his belief that nonlocality is impossible has been conclusively refuted.

The discovery of nonlocality has profound implications. Relativistic physics

still concludes that instantaneous interactions are impossible based upon
extensive empirical evidence. Quantum physics concludes that instantaneous
interactions occur based upon extensive empirical evidence and the additional
evidence of Bell theorem experiments. Relativity refutes simultaneity of existence
on the evidence. Quantum physics confirms simultaneity of existence on the
evidence. It is now generally recognized that physical interactions above and
below the quantum scale are not restricted in the same ways. Relativity of
simultaneity is no longer consistent with all of the scientific evidence, since there
is a very large body of evidence which directly contradicts this conclusion.
Relativistic physics is deterministic in its complete conformance to the law of
causality. Quantum physics is not constrained by the classical law of causality in
the same ways. It describes verifiable statistical relationships which ignore the
classical concept of causality, and yet it still makes astonishingly accurate
predictions about the probability of occurrence of specific quantum events.

Interactions on the quantum scale do not necessarily involve a transfer of

energy, such as occurs in the classical concept of causality. In classical physics,
the transfer of energy from one body to another by contact is the actuality of the
cause and effect relationship. This transfer of energy, more than anything else, is
what separates the objective theories of science from subjective superstitions and
magical thinking. Without an actual transfer of energy from a cause to an effect,
there is no causal relationship in the classical sense. With the notable exception of
instantaneous Newtonian gravitation, the whole of classical mechanics is built
upon this understanding. The law of conservation of energy, which lies at the
very root of classical physics, is a direct consequence of this concept of physical
causality. Energy is never created, just transformed from one state to another.
Since quantum mechanics is only concerned with the statistical probabilities of
final outcomes, it ignores this concept of causality. The law of conservation of
energy can be violated for short periods of time, such as occurs in quantum
tunneling, when a particle temporarily “borrows” enough energy to pass
through a barrier which should prevent this under the laws of classical physics.

32
 Where classical and relativistic physics investigate reality on the observable
scale, quantum physics appears to be investigating unobservable relationships
on the transcendental level of reality, that level which mediates between the
absolute and finite levels. “No matter in what part of the master universe,
whenever time and space are transcended, such an absonite phenomenon is an
act of the Ultimacy of Deity.” 0:1.12 In this revealed concept frame, nonlocality
appears to be an absonite and ultimate phenomenon.

On the finite level of relativity a sequence of events occurs in a local spacetime

in conformance with classical causality. On the absonite level, a whole set of
time-space conditions determines the probability of a final quantum outcome
independently of classical causality. This idea of a “whole set of time-space
events” implies that everything in an experimental environment interacts
instantaneously and continuously with everything else. At any given instant the
whole environment is described by a quantum state. The quantum state of an
experimental environment changes over time according to the wave equations of
quantum mechanics. This evolution of quantum states leads to a statistically
probable outcome. In orthodox quantum theory these states and wave functions
do not describe or model actual physical reality. The current interpretation is that
these wave functions are mathematical abstractions which do not correspond to
any “deeper” physical objective reality.

The setup for one type of quantum experiment establishes a number of

possible paths which a photon must traverse between a point of emission and a
point of detection. After emission and prior to detection, the location of the
photon is unknowable in a profound sense. Orthodox quantum theory assumes
that the photon is not a discrete particle (or wave) between the times of emission
and detection. The path finally taken appears to depend upon instantaneous
relationships between all possible paths. Specifically, all of the possible paths

33
which are not taken are just as significant to the final outcome as the one path
which is.

In the 1-slit experiment above, one photon is emitted at a time, and the
interval between emissions is long enough for each photon to be detected by the
photographic plate before the next one is emitted. The photon follows the one
possible path through the slits in the first and second screen. Over time most of
the photons strike the plate directly behind the slit in the second screen. This
spike in intensity (number of detected photons) drops off rapidly to either side.
The photon appears to act like a classical particle in this version of the 1-slit
experiment. Energy is transferred from an electron to an emitted photon, which
travels some distance along a path, and then the photon transfers its energy to an
electron on the photographic plate, which is the detection event.

If this same experiment is performed where the second screen has two slits
instead of one, multiple peaks and valleys of intensity are detected. These can
only be explained by constructive and destructive interference arising from wave
fronts emanating from both of the slits in the second screen. Only one photon is
in flight at any given time, so a wave arising at one of the slits in the second
screen is understandable. What is perplexing is that a wave front also propagates
from the second slit, the one through which the photon does not pass. If the
photon is a particle, it can only pass through one of the two slits, so there is no
apparent cause for wave fronts arising at the other slit. Increasing the time
between photon emissions does not alter these results. Wave interference from
both slits in the second screen occurs for every single isolated photon. The
photon acts like a wave front in the 2-slit experiment, propagating along all
possible paths until the waves finally “collapse” at the plate in the detection of
constructive and destructive interference patterns.

Nonlocality and general quantum behavior clearly transcend the relativistic

limits of time and space. This transcendence of time validates and verifies
simultaneity of existence. The relativity of simultaneity is apparent. Quantum
phenomena conclusively demonstrate the simultaneity of existence.

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 3. Transcendental Causation

Causation is the cosmic insight at the root of reason and scientific thought. In
classical and relativistic physics causation is a before-after sequence of events in
which energy is transferred from a cause to an effect. Recurring before-after
sequences may imply the possibility of physical causation, but only a measurable
transfer of energy from cause to effect scientifically confirms causation. Quantum
mechanics has a truly remarkable record of successfully predicting the probable
outcomes of events on the quantum scale. This may imply causation, but
quantum mechanics makes no such assumption. There is a beginning quantum
state of events and a final state of events, and quantum mechanics simply gives
the statistical probabilities of particular outcomes. There is no attribution of a
classical cause for any particular quantum outcome. Quantum mechanics is
acausal in the classical sense.

Quantum mechanics assumes that instantaneous and continuous interactions

exist between the elements in an experimental setup. There is no temporal
before-after sequence between the initial and final quantum states in a quantum
experiment, since instantaneous interactions require no duration. This is almost
universally interpreted to mean that there are no classical particles or waves on
the quantum level. Quantum mechanics is a recipe that works, but there is no
classical physical model which explains why or how it works. An alternative to
this interpretation is to hypothesize the absence of duration in causation on the
quantum level, a sort of atemporal causation. Such a hypothesis is not without
precedent. The concept of gravitational force in classical physics is just this sort
of hypothesis.

The force of gravity is the inferred cause which holds material spheres
together and keeps satellites in their orbits. Newton’s mathematical description
of linear gravity is accurate to a relatively high degree, and this accuracy requires
that gravitational force act instantaneously and continuously. If there was any
significant delay in the propagation of gravitational force, it would be impossible
for a satellite to remain in a stable elliptical orbit about a primary. Since stable
orbits are observed, the force of gravity must propagate instantaneously. Newton
fully recognized that this instantaneous action-at-a-distance contradicts the
concept of causation upon which the rest of his mechanics is built. Instantaneous
interaction does not allow any duration for gravitational force to be transmitted
between a primary and a satellite. Because there is no duration, it is impossible

35
for anything to mediate the transmission of this force, to carry it between a
primary and a satellite.

It is consistently but erroneously asserted that Newton was embarrassed and

dissatisfied with this instantaneous action-at-a-distance. His well-known
statement that he “feigns no hypothesis” for how gravity works is often cited as
evidence of his deep uncertainty about this theory. Another often cited passage
occurs in a 1692 letter to Richard Bentley, in which Newton writes: "That one
body may act upon another at a distance through a vacuum without the
mediation of anything else, by and through which their action and force may be
conveyed from one another, is to me so great an absurdity that, I believe, no man
who has in philosophic matters a competent faculty of thinking could ever fall
into it." This is routinely misconstrued as evidence of his belief that there must be
a medium which transmits gravitational force. In the rest of his physics a
material force can only be transmitted by the medium of mechanical contact,
such as occurs when one object strikes another.

In fact, Newton is making exactly the opposite point here. It is absurd to think
that one body can mechanically convey force to another without physical contact.
His universal theory of gravitation accurately describes and predicts the stable
orbits of the planets, and this theory necessarily requires the force of gravity to
act instantaneously over great distances. It is, therefore, absurd to believe that the
force of gravity is mechanically transmitted by any sort of medium. The point
Newton conveys here is that gravity must necessarily be a non-mechanical force
which is transmitted instantaneously.

Newton was a theist who believed that God creates, controls, and upholds the
universe. In Newton’s natural philosophy the physical order and structure of the
universe can only be explained by a physics which recognizes both mindless
mechanical forces and purposeful metaphysical forces under the intelligent
control of God. In his physics gravity is a metaphysical force which acts
instantaneously between concentrations of matter. According to Alexandre
Koyrè, the well-respected philosopher of science, for Newton gravity “was a
proof of the insufficiency of pure mechanism, a demonstration of the existence of
higher, non-mechanical powers, the manifestation of God’s presence and action
in the world.” [2] Because the force of gravity acts instantaneously over large
distances, it can only be a direct manifestation of God’s presence and direct
action in the material universe. Newton interprets his universal law of
gravitation as material proof of the existence of the God of Christianity, who acts
in the historical world of time and space to control and uphold the universe.

36
 This concept of gravity as a metaphysical force was very hotly contested by
the followers of René Descartes. The Cartesian school, which included deists,
agnostics and atheists, fully accepted Newton’s discovery of the reality of gravity
and his mathematical description of it. But they believed that the transmission of
gravitational force must be some form of mechanical force transmitted by
contact. His proposal that gravitational force acts without mechanical contact is
contrary to the whole scientific enterprise. They accused Newton of introducing
supernatural forces and occult causes into natural philosophy. Descartes
absolutely separates the material from the spiritual. There is no room for the
infinite God anywhere within the finite material domain of space in his
philosophy. God may or may not have created the material universe, depending
upon whether one is a deist or an atheist. But once the universe was created,
Descartes forcefully argues that it must then progress in a purely mechanistic
and mindless manner without any sort of metaphysical intervention.

Newton’s mathematical physics completely dominated science by the end of

the 17th century. He was deeply religious in a very private way, and his physics
reflects his faith in the upholding and overcontrol of the universe by God.
Despite his preeminent stature, the thrust of science has consistently moved in
the decidedly mechanistic and materialistic direction so forcefully advocated by
the Cartesian school. Descartes’ arguments for the necessity of a complete
separation of the spiritual and material worlds in the pursuit of scientific
understanding were finally persuasive. Although Descartes was also religious,
his thought firmly established the trend toward a purely mechanistic physics, in
which the world is governed solely by mindless laws.

Despite the overwhelming predominance of this secular approach toward

scientific investigation, Newton’s law of universal gravitation still requires that
this force act instantaneously over arbitrarily large distances. Einstein attempted
to overcome the instantaneous nature of gravity with a mechanistic hypothesis of
gravitational waves. These waves supposedly arise from the conversion of a
body’s mass into gravitational energy. This gravitational energy is emitted as
waves and propagates at the velocity of light. These gravitational waves cause
space to curve in such a way that the stable orbit of a satellite is actually the path
of least inertial resistance through the space around a primary. In Einstein’s
conception the physical reality of space is the mechanism which mediates contact
between separate aggregations of matter. Gravity is a pseudo force which only
appears to act instantaneously, when it is actually the consequence of
gravitational energy propagating at the velocity of light and altering the metric
of spacetime. To paraphrase the American physicist John Wheeler, matter tells

37
space how to curve and space tells matter how to move. However, almost a
century on, no confirmation of these waves of gravitational energy has been
found. The question of whether gravity is a mechanical or metaphysical force
remains unresolved.

This concept of gravity as a metaphysical force is confirmed by revelation. The

absolute gravity of the Isle of Paradise is referred to as an “absolute presence
circuit” which is “independent of time and space.” 12:3.6 Absolute gravity acts
instantaneously. Linear gravity “is an interactive phenomenon which can be
computed only by knowing the actual Paradise gravity.” 12:3.8 Although a
derivative of absolute gravity, linear gravity also appears to act instantaneously,
since its action cannot be delayed. “Space is nonresponsive to gravity, but it acts
as an equilibrant on gravity…. space can actually neutralize such gravity action
even though it cannot delay it.” 11:8.3 The instantaneous forces of absolute and
linear gravity cause energy particles to be deflected from their otherwise uniform
linear motion.
Energy, whether as light or in other forms, in its flight through space moves
straight forward. The actual particles of material existence traverse space like a
fusillade. They go in a straight and unbroken line or procession except as they
are acted on by superior forces, and except as they ever obey the linear-gravity
pull inherent in material mass and the circular-gravity presence of the Isle of
Paradise. 41:5.6

The flight of photons is deflected by the force of gravity, which is something

general relativity predicted. Sir Arthur Eddington experimentally confirmed this
deflection of light in 1919 during a solar eclipse. If a photon’s flight is deflected
by the instantaneous force of gravity, its path can also be altered by other
instantaneous forces as it passes through a slit in a screen, for instance. However,
quantum physicists firmly believe there are no particles or waves before a
detection event, so they do not accept this description of a photon being
deflected. Quantum mechanics is bracketed by the finite events of emission and
detection. These two events can be partially explained in terms of classical
causation. Heat can excite an electron, raising its energy level to a higher orbital
state. The electron then falls back to a lower orbital state, emitting energy. The
emitted energy is then captured by another electron and detected. There is
nothing which can be known about this transferred energy between the times of
emission and detection.

In 1952 the American physicist David Bohm offered an unorthodox

interpretation of quantum mechanics which incorporates ordinary quantum
particles, like photons, which are objectively real between the times of emission

38
and detection. Bohm demonstrates that this does not alter the mathematics or
predictions of quantum mechanics. It does, however, replace the assumption of
randomness with a causal understanding of what happens to an individual
photon between emission and detection. If Bohm is right, then nonlocality
demonstrates the existence of instantaneous interactions between quantum
particles. This instantaneous interaction would be a metaphysical cause.
Revelation states that quantum particles proceed in straight lines unless deflected
by superior forces. It follows that a superior instantaneous force(s) is the
transcendental cause for the (apparently random) motion of individual quantum
particles. The most pervasive instantaneous force, according to revelation, is
cosmic force.

Bohm’s interpretation has been almost universally ignored, with the very
notable exception of John Stuart Bell. It is not entirely clear what sort of physical
reality Bohm thought these instantaneous quantum waves might have. However,
an instantaneous force is consistent with the physical nature and attributes of
quantum waves. “Space is not empty; the spheres of all space whirl and plunge
on through a vast ocean of outspread force-energy; neither is the space content of
an atom empty.” 42:5.16 This vast ocean of force-energy is cosmic force, which is
also called primordial force. Revelation describes quantum particles moving
straight forward with linear momentum through this instantaneously reacting
cosmic force, creating waves.
The excitation of the content of space produces a wavelike reaction to the
passage of rapidly moving particles of matter, just as the passage of a ship
through water initiates waves of varying amplitude and interval. 42:5.15

The never-ending confusion attending the observation of the wave mechanics

of quantum behavior is due to the superimposition of energy waves: Two crests
can combine to make a double-height crest, while a crest and a trough may
combine, thus producing mutual cancellation. 42:4.14

These waves of cosmic force establish instantaneous causal relationships

between quantum particles. Waves of cosmic force generated by the motion of a
quantum particle are real and interact with the waves excited by other particles.
These instantaneous interactions of transcendental causation between quantum
particles and waves of cosmic force give the appearance of randomness, but
there is a rational order beneath the apparently chaotic surface.

A wholly mechanistic universe is no longer a tenable hypothesis. Nonlocality

empirically proves the existence of instantaneous interactions beyond any
reasonable doubt, and such interactions are impossible under any purely
mechanistic theory. The work of David Bohm demonstrates that these
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interactions can be rationally explained by an instantaneously acting force.
Gravity is an instantaneous force which acts at a distance. Instantaneous
interactions are irreconcilable with purely mechanistic hypotheses.

4. Levels of Reality

A Melchizedek tells us that there are three levels to universe reality. “The
universe in which we now live may be thought of as existing on finite,
transcendental, and absolute levels. This is the cosmic stage on which is enacted
the endless drama of personality performance and energy metamorphosis.” 105:7.15
There are four levels, if the original existential level of the I AM is included.
Causation differs on the existential, absolute, transcendental, and finite levels.

Existential Causation: This occurs on the existential and eternal level of reality.
The prime example is the I AM self-differentiating as the Seven Absolutes of
Infinity, which constitute the absolute existential foundations of reality. On this
level causation is not sequential. There is a causal relationship between the I AM
and the Seven Absolutes, but the first does not exist prior to second. All events in
existential eternity are simultaneously present in the everlasting now.
Nevertheless, there are ontological relationships and absolute associations on
this level which the authors describe in terms of finite causation “in order to
reach the level of the finite mind.” 0:3.20

Absolute Causation: This appears to involve causal interactions between the

Absolutes, as well as causes originating in the Absolutes and acting upon
ultimate realities. The Paradise Trinity is the absolute cause of destiny in the
Deity Absolute. The Deity Absolute is then the absolute cause of the “activation
of static potentials” in the Unqualified Absolute. “The purely static potentials
inherent in the Unqualified Absolute are reactive to those causations of the Deity
Absolute which are produced by the actions of the Paradise Trinity.” 118:4.3 Space
potency emerges within the domain of the Unqualified Absolute as a result of an
absolute cause originating in the Deity Absolute, which occurs in response to an
absolute cause originating with the Paradise Trinity.

The Seven Absolutes have fifteen threefold associations in the Triunities,

through which the Universal Father exercises “immediate and personal control

40
over the master functions of infinity.” 104:3.18 The Triunities are the origins of
absolute causes which affect the transcendental level of ultimate reality, which in
turn is causative with respect to the finite level of supreme time-space reality.
Where the existential level is perfectly changeless, the absolute level is
functionally associated with the transcendental and finite levels of reality.
Change occurs on all of these levels. Evolutionary changes in the finite universe
must be associated with changes on the absolute level. Functional unity requires
some sort of causal connection between the absolute level and the ultimate level,
which then necessitates some sort of causal relationship between the ultimate
and supreme levels. Change appears first on the absolute level in the Triunities,
which are absolute and eternal associations that exist independently of time and
space. There is change on the absolute level, but this change occurs without
reference to location in space or motion in time. It is qualitative change. The
infinite will of the Universal Father is the existential cause, directly or indirectly,
of qualitative changes in the Triunities. These qualitative changes in the
Triunities then become absolute causes initiating transcendental changes on the
ultimate level.

Transcendental Causation: This occurs on the level of ultimate reality, which is

superfinite but subabsolute. The quantity of time is ignored, but there appears to
be a before-after sequence to events. The motion arising from changes in location
appears to affect transcendental transactions. Transcendental causation is
typically described by the word eventuation. “Eventuation of universe capacities.
This involves the transformation of undifferentiated potentials into segregated
and defined plans. This is the act of the Ultimacy of Deity and of the manifold
agencies of the transcendental level. Such acts are in perfect anticipation of the
future needs of the entire master universe.” 118:4.6 The transformation of space
potency within the Unqualified Absolute into cosmic force by the presence of
Primary Eventuated Master Force Organizers is an example of transcendental
causation. Cosmic force pervades the universe as a transcendental reality. The
first finite particles responsive to absolute gravity are ultimatons, which are
transcendentally evolved from cosmic force by the Associate Master Force
Organizers after the work of the primary order is completed. Ultimatons are
transcendental particles which interact with cosmic force; they exhibit “mutual
resistance to cosmic force.” 42:6.4 There is an instantaneous interaction between
ultimatons and cosmic force, resulting in the appearance of transcendental waves
of cosmic force. These wave phenomena appear to be mathematically described
by the wave functions of quantum mechanics. All electronic (baryonic) matter is
made up of ultimatons. The probabilities of quantum mechanics are describing,

41
at least in part, phenomena arising from transcendental causation occurring
between waves of cosmic force and individual quantum particles.
From the creature standpoint, that which is transcendental would appear to
have eventuated as a consequence of the finite; from the eternity viewpoint, in
anticipation of the finite. 105:7.1

A photon’s emission and detection can be measured on the finite level, and
the observed outcome appears to be a statistical consequence arising from the
whole experimental setup between emission and detection. With regard to
quantum level phenomena, transcendental transactions appear to be limited to
the duration between emission and detection. From the viewpoint of the
everlasting now, the transcendental outcome at detection eventuates before the
finite event of emission; the end is apparent before the beginning. From our finite
viewpoint transcendentals are both causal and consummational.
While we present this narrative as a sequence and portray the historic
appearance of the finite as a direct derivative of the absolute, it should be borne
in mind that transcendentals both preceded and succeeded all that is finite.
Transcendental ultimates are, in relation to the finite, both causal and
consummational. 105:5.3

The finite emission of a photon and its subsequent detection appears to be a

sequential part of a transcendental transaction which precedes the emission and
succeeds the detection. “Transcendentals. This superfinite level (antecedently)
follows finite progression. It implies the prefinite genesis of finite beginnings and
the postfinite significance of all apparent finite endings or destinies.” 106:0.5
Transcendental causation appears to involve a sequence of events in which the
duration between finite events is ignored.

Finite causation requires both sequence and duration and occurs in co-
extensive local spacetime frames, each of which is defined by the limiting
velocity of light. Transcendental causation involves sequence but not finite
duration; it requires motion but transcends time and space. Finite and
transcendental causation share the attributes of sequence and motion. The finite
level is characterized by evolution. The transcendental level is characterized by
eventuation. Absolute causation involves qualitative change and occurs without
direct relationship to duration, motion, or distance. Transcendental and absolute
causation share the attribute of qualitative change. Existential causation arises
from the personal will of the First Source and Center and initiates change – the
Universal Father is the First and Uncaused Cause. The four levels of reality are
functionally unified by four different types of causation and events succeed one
another with purpose and meaning on each level and on all levels as a whole.

42
 Above the finite level, causation is instantaneous and ignores time. The
absonite level of transcended time co-exists with temporal duration on the finite
level, where time is required for events. The temporal sequence of physical
causation on the finite level is coordinated with transcendental eventuation on
the absonite level. “It may be that on the upper limits of the finite, where time
conjoins transcended time, there is some sort of blurring and blending of
sequence.” 117:7.6 We are told that finite time and transcended time interact in
some manner. This interaction may be what permits the future Immanence of the
Projected Incomplete to affect the present time-space of the Supreme in the
phenomenon of Providence.

5. The Everlasting Now

While absolute Deity is eternal in nature, the Gods are related to time as an
experience in eternity. In the evolutionary universes eternity is temporal
everlastingness—the everlasting now. 118:1.1

Newton conceived of a universe governed by the metaphysical forces and

mechanistic physical laws established by God. Over time this concept of natural
philosophy has been supplanted by the concepts of mechanism, materialism, and
secularism. “For three hundred years Western thinking has been progressively
secularized. Religion has become more and more a nominal influence, largely a
ritualistic exercise.” 195:8.3 Secularism has largely succeeded in its efforts to drive
the absolute, eternal and transcendental out of the arena of contemporary
thought and discourse. God has been excluded from the scientific understanding
of the universe.

But science is beginning to find things which transcend finite time and space.
The discovery of nonlocality is every bit as significant as the discovery of
relativity, if not more so. Relativity undercut Newton’s assumption of absolute
time and space. Nonlocality undercuts Einstein’s reasoning about the relativity of
simultaneity and Minkowski’s theory of the absolute mechanism of the
spacetime continuum. Quantum mechanics empirically proves the existence of
instantaneous interactions which transcend time and space. Science is gradually
advancing toward some sort of recognition of the transcendental.

43
 We are in the midst of an unprecedented paradigm shift in metaphysical
thought. To the extent that science pursues and discovers the truth about the
universe, it is approaching God, who is the Final Truth. Where science cannot
see, the insight of faith can discern the eternal Father in personal experience. “As
a reality in human spiritual experience God is not a mystery.” 1:4.7 We are told
that the Universal Father chooses to send his eternal spirit to indwell, guide, and
potentially become one with us. We can discern the value of the eternal, but we
have no idea how it is possible for a being of time to discern the eternal.

Faith is a spiritual insight which arises from both personal choice and the
activity of the eternal Adjuster. “Faith-insight, or spiritual intuition, is the
endowment of the cosmic mind in association with the Thought Adjuster, which
is the Father’s gift to man.” 101:3.2 Despite the powerlessness of the human
intellect to really comprehend faith, it is possible to experience the eternal Father
through faith: “The Gods are related to time as an experience in eternity.” 118:1.1
The transcendental reality of faith somehow makes it possible for a child of time
to personally commune with the Universal Father in eternity.

Reason is quick to point out the inexplicable and superficially irrational nature
of faith. However, reason should be cautious in passing judgment, since it is
grounded in the insight of causation. Causation is a cosmic insight into “the
reality domain of the physical senses, the scientific realms of logical uniformity
… the mathematical form of the cosmic discrimination.” 16:6.6 In 1931 Kurt
Godel, a contemporary and friend of Einstein’s, published his incompleteness
theorem. Godel’s theorem proves that in every wholly consistent logical system
there are true statements about the system which cannot be proven to be true
within the system; that is, no logical system can be both consistent and complete.

Reason is certain that causation is an inviolable law which requires that every
event must be preceded by a cause. Reason is also certain of the truth that there
must be a First and Uncaused Cause. This certainty about a First Cause is taken
as a true statement about the system of causality governing reason. But this
statement cannot be proven to be true within the system of causality. We simply
incorporate this idea of a First Cause into the system by treating it as an
exception to the axiomatic law that every effect must have a preceding cause. We
are compelled to recognize a First Cause as a fundamental truth which
transcends the rational logic of the system. It is, in fact, a truth which is illogical
under the rules governing the system. The rational system of causality is not both
consistent and complete.

44
 Logic is valid in the material world, and mathematics is reliable when
limited in its application to physical things; but neither is to be regarded as
wholly dependable or infallible when applied to life problems. Life embraces
phenomena which are not wholly material. 133:5.5

Neither logic nor mathematics nor causality can get at the whole truth of
what is and is not possible, provable, or true. Personal experience includes more
than the material. How much of reality is reason unable to grasp or even
recognize with logic, mathematics, and causation? Whenever reason goes deep
enough, it inevitably encounters paradoxes and inconsistencies it can neither
comprehend nor resolve.

Modern thought is the immediate inheritance of the rationalism arising out of

the Enlightenment. Our culture descends from this Age of Reason, which
succeeded the Age of Faith encompassing the millennium of the Middle Ages.
The initial dream of rationalism was to explain everything with the power of
reason. Following Kant’s rigorous identification of limits to reason, the dream
changed into the goal of explaining everything that is objectively observable. The
discovery of phenomena, such as nonlocality, which transcend the causality of
spacetime, marks the end of this dream. Reason has discovered observable
phenomena which are forever beyond its full understanding, not just beyond its
current knowledge. There is no longer any hope that reason might, one day, be
able to explain the whole of reality using only the axiomatic rules of logic,
mathematics, and causation. The dream of the Age of Reason is passing away.

Material knowledge is the province of reason. Eternal truth is the province of

faith. Reason cannot attain to the certainty of eternal truth, and faith bestows no
inherent knowledge about the world. “Faith has falsified its trust when it
presumes to deny realities and to confer upon its devotees assumed knowledge.”
101:8.3 By themselves, faith and reason do not encompass a complete perspective

of reality. The insight of faith and the knowledge of reason can be associated in
the higher intellect of wisdom to form a consistent and coherent understanding
of the whole of reality. Reason is temporal; faith is eternal; wisdom strives for the
transcendental.
Faith most willingly carries reason along as far as reason can go and then goes
on with wisdom to the full philosophic limit; and then it dares to launch out
upon the limitless and never-ending universe journey in the sole company of
TRUTH. 103:9.7

45
 Chapter 3
Space and Infinity

Intuitively, space is the formal condition of existence; to exist is to be in space.

Motion in space has always presented apparently insurmountable paradoxes,
because of its intimate association with the concept of infinity and with the ideal
of geometry. Geometry assumes that space is infinitely divisible. If space is
infinitely divisible, this leads to the conclusion that motion is an illusion.
Conversely, experience leads to the inescapable conclusion that motion is real.
From an empirical perspective, motion is real, and space cannot be infinitely
divisible.

Space is invisible and undetectable, but its physical reality is apparent in its
association with matter. Relatively speaking, space can be treated as a property
of matter which moves with it. The universe cannot contain an infinite quantity
of matter, since this would cause it to collapse into a single geometric point
under the force of gravity. Since space is associated with matter, its quantity
must also be limited.

Space is a subabsolute reality bestowed by one of the Seven Absolutes of

Infinity – the Isle of Paradise. Underlying space is the reality of absolute
extension, which is infinitely divisible. Space can be treated as a property of
matter. In an analogous manner, absolute extension can be treated as a property
of Paradise, which is the origin of the reality of space. The (pre)reality of absolute
extension is equivalent to an inertial frame anchored to absolutely stationary
Paradise. Absolute gravity holds all of physical creation in revolution in the
universal inertial frame defined by Paradise. Inertia is a property of energy that
is ultimately derived from the Unqualified Absolute.

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 1. The Paradox of Infinitesimal Motion

Space is that reality within which material things exist. Up until the last
century, space was assumed to be perfectly described by the ideal space of
Euclidean geometry. This space consists of an infinite number of dimensionless
points. Each point is just a location without extension. A straight line is made up
of an infinite number of points. An infinite number of straight lines constitute a
plane. An infinite number of planes form a volume. Euclidean space is static,
absolute, and infinite, because every form within it is potentially divisible into an
infinite number of immovable geometric points. In the ideal, distance is the
quantity of extension between two locations in absolute Euclidean space. This
same pattern applies to the ideal of absolute time. Time consists of an infinite
number of instants, and duration is the quantity of time between two absolute
instants.

This ideal concept of space and time was challenged very early on by the pre-
Socratic philosopher Zeno of Elea (5 th century BC). His various well-known
paradoxes all demonstrate a central point: If space and time are infinitely
divisible, motion is logically impossible; a process with an infinite number of
sequential steps can never be completed in less than an infinite duration. His
reasoning is straightforward. If an object is to move from point A to point B, it
must first traverse half the distance between them to reach a point C. Next it
must travel half the distance between point C and B to arrive at a point D, and so
on. If the distance between points A and B equals one unit of distance, this
process of repeated subdivision can be represented by a geometric series with an
infinite number of terms.

1 1 1 1
= + + +⋯
2 2 4 8

Since space is infinitely divisible, there is no end to this geometric series

representing never-ending subdivision. The process has an infinite number of
steps, and it is impossible to reach the endpoint B. Motion must be an illusion.

This conclusion appears logically inescapable, but the fact of motion is

undeniable in experience. A solution that is commonly offered to resolve this
paradox is to analyze this geometric series using the concept of the limit in
calculus. As the power n approaches infinity, the fraction 1⁄2 approaches zero.
When n reaches some very large but finite number k, the value of 1⁄2 is

47
effectively indistinguishable from zero. The term is still a discrete finite
number but it is extremely small. The nature of the geometric function is such
that the sum of all terms beyond any given term in the series is always less than
the value of this given term. The sum of all terms beyond the first term is less
than 1⁄2. The sum of all terms beyond a term raised to the power is less than
the extremely small value of this term. From this relationship between the
terms in the series, calculus finds that the finite limit of this function is the
quantity of one. The sum of the infinite series approaches but does not exactly
equal a value of one as the number of terms approaches infinity. The same holds
for the process of subdividing time. As a practical matter, there does not appear
to be any paradox.

Calculus accurately describes motion in space over time, and its calculations
are empirically verifiable. However, it does so by proceeding in the direction of
infinity without ever getting any closer to it. Zeno’s paradox arises from the
impossibility of completing an infinite number of sequential steps. Calculus
accepts the premise of the infinite divisibility of space and time. But it avoids the
paradox by focusing on the final possible sum of the process instead of the
process itself. In effect, it finds a finite limit by disregarding the sum of the
infinite number of terms beyond some term, since they insignificantly alter
the final sum of the whole series. It is undeniably true that it never requires more
than a finite duration to move from point A to point B. But the paradox has not
been resolved, since there is an infinite series beginning with the term. This
infinite series can never be completed, since it is impossible to reach infinity.

Zeno’s logic appears to be flawless, and the reasoning behind the theory of
limits appears to be impeccable. Both are grounded in the premise that space is
infinitely divisible. However, the empirical success of calculus suggests that
space is not an infinitely divisible continuum of quantity. A finite limit can be
found by using a very long but finite series of steps instead of an infinite series;
that is, the difference between the sums of the finite and infinite series is
arbitrarily small. This leads to the practical hypothesis that physical motion in
space is not divisible into an infinite number of geometric points. If the
mathematical abstraction of an arbitrarily small quantity corresponds to an
objectively real physical limitation in the divisibility of space, then Zeno’s
paradox does not occur.

The formal mathematical definition of a continuum is a set of elements in

which there is always a third element between any two elements. If the reality of
space does not correspond to a continuum, there is not always a third location
between any two locations. Space would then consist of ultimately indivisible
48
units. There are not an infinite number of steps in the process of spatial
subdivision, as Zeno supposes. Motion is not a perfectly continuous transition
from one point-instant in spacetime to the next. It is a discontinuous transition
from one indivisible unit of spacetime to the next. This practical hypothesis can
resolve the paradox. But it fails to explain why there should be any limitation to
the divisibility of spatial distance.

2. Perfect and Imperfect Distance

Zeno’s paradox is based on the assumption that any quantity can be

perpetually subdivided into two perfectly equal halves. Calculus makes the same
assumption in the geometric series representing this process. From a
mathematical perspective, this assumption is not always true. Some types of
quantities cannot be perfectly subdivided into two perfectly equal halves.

In number theory the continuum of quantity is the set of real numbers. There
are four different types of quantities making up the real number system: natural
(integer), rational, irrational, and transcendental numbers. A rational number has
a quantity equal to a fraction composed of two integers, as in / . Rational
numbers (all natural numbers are rational, since /1 = ) have perfectly known
quantities. Since rational quantities are perfectly precise, any rational number can
be divided into two perfectly equal halves. Where the numerator is not evenly
divisible by the denominator, a rational number has a decimal portion that either
terminates in zeros after some finite number of digits (1/16 = 0.0625000 …) or
the decimal portion repeats the same sequence of digits indefinitely. The same
number may endlessly repeat, as in 1/3 = 0.333 …. A fixed sequence of numbers
may also endlessly repeat in the decimal portion, such as occurs for 1/7 =
0.142857142857142857 …. Rational quantities are by definition perfectly known
quantities. Since they are perfectly precise quantities, it is possible to subdivide a
rational number into two perfectly equal halves.

Irrational numbers do not have perfectly known quantities, because they are
not equal to a fraction composed of two integers. The decimal portion of an
irrational number contains a never-ending and never-repeating sequence of
digits. Irrational numbers are imperfect quantities by definition. An irrational
number cannot be divided into two perfectly equal halves, because the original
49
irrational quantity to be subdivided is not perfectly known. A transcendental
number is an irrational number which is not a solution to an algebraic equation.
The constants and e are examples of transcendental numbers. Subdividing an
irrational number yields two approximately equal halves.

The square root of two is thought to be the first irrational number discovered
and is approximately equal to 1.41421356…. The quantity of √2 cannot be
perfectly determined, because the decimal portion has an infinite number of
digits and there is no pattern of digits which repeats endlessly. The symbol √2
indicates that an infinitely recurring process must be performed in order to
perfectly determine the quantity. If spatial distance is measured by rational
numbers, then distance is perfectly divisible by some integer, such as two. In this
case there is no theoretical basis upon which the divisibility of space can be
limited, leading to Zeno’s paradox. If spatial distance is measured by irrational
numbers, there is an inescapable degree of uncertainty in the quantification of
distance. Since irrational numbers are not perfectly precise quantities, the initial
uncertainty in their quantity prevents infinitely recurring subdivision. While the
intermediate results of the process of subdivision approach zero, the initial
uncertainty in the original distance does not decrease. There is a theoretical limit
to divisibility, and Zeno’s paradox is avoided.

Irrational quantity has an inherent margin of error. Repeatedly subdividing a

distance quantified by an irrational number eventually gives a result which is
smaller than the uncertainty associated with the original distance. After some
finite number of subdivisions, it is no longer certain that there is any real
distance left to be subdivided. When the intermediate result of subdivision is
smaller than the margin of error inherent in the original distance, the net result at
that point in the process may yield a distance of zero or even a negative distance.
Either the zero endpoint is reached or it is surpassed by a negative distance. The
process of subdivision ends after a finite number of operations. The paradox
does not occur because irrational quantities are not infinitely divisible.

Toward the end of the 19th century, the mathematician Georg Cantor put
forward his continuum hypothesis, which deals with the relative sizes of infinite
sets of numbers. There is an infinite number of real numbers which constitutes a
continuum. The infinite set of real numbers is larger than the separate infinite
sets of rational and irrational numbers, of which it is made up. Cantor shows that
the infinite set of irrational numbers is larger than the infinite set of rational
numbers; that is, almost all quantities are irrational. If all physical distances
correspond to irrational numbers, then the process of spatial subdivision always
begins with an imperfectly known quantity, and distance is not infinitely
50
divisible. Irrational quantity establishes a theoretical limit to the divisibility of
space. Zeno’s paradox requires a process to begin with a perfectly defined
rational distance between point A and point B. If this premise is granted, his
conclusion necessarily follows. The empirical fact that Zeno’s paradox does not
occur justifies the premise that physical distance in space is only quantifiable
with irrational quantities.

This identification of space and time with irrational quantities has both
scientific and philosophical justification. Up until the first part of the 20 th century,
it was assumed that there was no theoretical limit to the accuracy with which
physical quantities could be measured. The possibility of perfect or even nearly
perfect physical measurement was found to be theoretically impossible with
Heisenberg’s discovery of the uncertainty principle in 1927. Empirically, only
imperfect physical measurements with some margin of error are possible. It is an
axiom of Platonism that material reality is inherently imperfect. The archetypes
of perfect forms are immaterial realities which are never found in material
things. No matter how close a material form approaches the ideal of a circle, it is
never perfectly circular. This impossibility forever distinguishes material things
from the immaterial ideals and proves their ontological difference.

The question of the divisibility of space and time is a metaphysical one which
attempts to reach beyond both empirical experience and intellectual logic. In the
absence of sufficient knowledge, reasoning fails to reach an indisputable
conclusion because speculation is insufficiently constrained by facts. This lack of
knowledge can be remedied by revelation. A Melchizedek tells us, “Revelation
authoritatively clarifies the muddle of reason-developed metaphysics on an
evolutionary sphere.” 103:6.8 We are authoritatively informed that space is an
ultimate reality, not an absolute one. If space was absolute, it could be
differentiated into an infinite number of geometric points. Since space is not
absolute, it cannot consist of geometric points. There must be an ultimately
indivisible unit of space that is larger than a geometric point.

This concept seems to be most nearly represented by the idea of

infinitesimals, a word coined by Leibniz. An infinitesimal is the somewhat
imprecise idea of an arbitrarily small and indeterminate quantity which is still
greater than zero. Zero is part of the number system but it is not a quantity,
anymore than infinity is a quantity. Zero is a qualitative recognition of the
absence of quantity. Things in space are countable by the natural numbers. The
concept of zero signifies the state of a space in which there is nothing to count – a
void. The number zero does not refer to a countable thing; it refers to a qualitative
state. An infinitesimal does not correspond to a space of some finite quantity or to
51
a geometric point, a location. In the process of repeatedly subdividing a finite
distance, number begins as a representation of quantity but eventually
progresses toward a representation of quality as it draws near to zero. Number
initially refers to quantitative distance and progressively becomes a reference to
qualitative distance – an arbitrarily small distance. Adding quality to quantity
changes the nature but does not change the measure of quantity.

This arbitrarily small distance is still a real quantity that is greater than zero,
but it cannot be perfectly represented by a perfect rational number. It is only
describable as a qualitative distance, an indeterminate quantity. The nature of
quantity changes from the countable to the uncountable, from the finite to the
infinitesimal, from the certain to the uncertain. An arbitrarily small distance is a
real quantity that cannot be further subdivided. Half of an arbitrarily small
quantity gives another arbitrarily small quantity that is indistinguishable from
the original quantity. The repeated subdivision of a finite quantity terminates in
an ultimate quantity that is greater than zero but cannot be precisely specified or
further subdivided. An infinitesimal is larger than a dimensionless point and
occupies some indeterminate volume; space is not infinitely divisible. The whole
of space is the sum total of ultimately indivisible infinitesimals.

As scale diminishes from the finite to the infinitesimal, the realities of

distance, area, and volume continue to be meaningful because they are first of all
relations and secondarily potentially quantifiable. “As mind pursues reality to its
ultimate analysis, matter vanishes to the material senses but may still remain real
to mind.” 112:2.11 The volume of an infinitesimal must have a boundary, so there
must be a distance from the center of the infinitesimal to its boundary. But this
radius is one half of the arbitrarily small diameter of the infinitesimal, and cannot
be meaningfully subdivided. Nevertheless, infinitesimals have a real volume that
is greater than the zero volume of a geometric point. The radius of an
infinitesimal has no exact quantitative measure, but it does have a perfect
qualitative meaning; the radius is part of the form of the infinitesimal. The form
of an infinitesimal contains all of the definite qualities associated with spatial
extension, but none of these qualities can be associated with perfectly defined
finite quantities. In the ultimate analysis of physical space finite quantitative
content vanishes, leaving only the form of the infinitesimal, which is still real to
the mind.

Space is constituted of an arbitrarily large number of infinitesimals. “Space

comes the nearest of all nonabsolute things to being absolute. Space is apparently
absolutely ultimate.” 118:3.5 Space is neither a finite nor an infinite reality. It is an

52
ultimate reality. Infinitesimals are transcendental forms which are real but are
not perfectly quantifiable.

3. Local and Global Spacetime

Special relativity forces the recognition of the reality of local spacetimes.

Every frame is absolutely at rest with respect to the velocity of light. Duration, as
measured in every observer’s rest frame, is exactly the same, since this is
determined relative to the universal constant of light. Distance in every rest
frame is defined as the velocity of light multiplied by duration: = . A change
in the unit of duration in a moving frame relative to an observer’s rest frame
results in a corresponding change in the unit of distance in the moving frame. A
frame in relative motion has a different spacetime than a so-called rest frame.
The degree of difference depends upon the square of the ratio of the moving
frame’s relative velocity divided by the velocity of light in the stationary frame:
/ . The changes in space and time in a moving frame measured in the
duration ( ) and distance ( ) of an observer’s rest frame are given by the special
relativity formulae:

=
1−

= 1−

A natural process requiring units of observer-time in the observer’s rest

frame requires units of observer-time to complete in a moving frame with
relative velocity . This change in the rate of time has been extensively verified
by more than a century of experiments. A distance contracts to units of
observer-distance in a moving frame with relative velocity . However, this
change in distance only occurs in the direction that is parallel to the vector of
relative velocity. A sphere becomes progressively flattened into a pancake in the
direction of relative motion. This change in the structure of space in the moving
frame has not yet been empirically verified. However, the measurable differences

53
between the rest and moving frames conclusively demonstrate the existence of
two different local spacetimes.

From the beginning relativity theory has maintained that such a statement
about the co-existence of different spacetimes is invalid. The relativity of
simultaneity theoretically precludes the possibility of synchronizing temporal
sequences in two different spacetimes. The classical concept of existence is
strictly local and only has empirical meaning in relation to a single specific frame
of reference, which is typically assumed to be the observer’s frame. Things in the
universe may exist in relation to either a resting or moving frame, but it is
meaningless to say that something exists in both frames at the same time. The
universe exists in relation to any one local frame of reference, but it cannot be
said to exist simultaneously in relation to more than one local frame. Although
no logical flaw has been found in the reasoning behind the relativity of
simultaneity, nonlocality fundamentally refutes this metaphysical assertion
about the absolutely local nature of existence. Simultaneity of existence is
empirically verifiable. Not all physical interactions are constrained by the finite
velocity of light. There is overwhelming evidence of physical interactions which
appear to be “infinitely fast”, instantaneous.

Relativistic physics is clearly different from quantum physics in fundamental

ways. A potential issue is that nonlocality on the quantum scale is not proof of
simultaneity of existence on the macro scale of relativity. This concern is not
justifiable. The vibration rate of a cesium atom in an atomic clock is a quantum
scale phenomenon that is observable on the macro scale. This vibration rate is a
direct measure of the passage of time and is determined by the relativistic
spacetime in which the cesium atom exists. Relative velocity always decreases
the rate at which this natural process occurs, as measured in units of observer-
time. Quantum scale processes occur within a specific local spacetime, and this
includes nonlocal interactions. On the macro scale, gravitational force acts
instantaneously, and this necessarily requires the simultaneous existence of the
bodies upon which this force acts. Simultaneity of existence is demonstrable on
both the quantum and macro scale.

Simultaneity of existence necessarily means that the universe and all that it
contains is a single existent whole at every instant of universe-time. The singular
existence of the whole universe necessarily requires that it have its own
spacetime, in exactly the same way that every local light-frame does. The
spacetime of the whole universe must also be at absolute rest relative to the
velocity of light in the same way and for the same reasons. The universe
encompasses all that exists, so there is nothing “outside” the universe, relative to
54
which the universe might move. The whole of the universe is, therefore,
necessarily at absolute rest with respect to all other smaller light-frames of
reference.

Since the universe as a whole is absolutely stationary with respect to both the
velocity of light and all other spacetime frames, the universe constitutes the one
and only absolutely stationary frame of reference. As a single immovable whole,
the center of the universe is also necessarily immovable and absolutely
stationary. Special relativity and simultaneity of existence together outline a
general concept that is consistent with revealed cosmology, which describes the
whole universe revolving about the eternal and absolutely stationary Isle of
Paradise.
Absolutely nothing is stationary in all the master universe except the very
center of Havona, the eternal Isle of Paradise, the center of gravity. 12:4.1

Objective motion is sequential change of location in space. Space consists of

transcendental infinitesimals, whose locations cannot be perfectly quantified
relative to each other. Near the limit, objective motion is a qualitative,
infinitesimal change in distance. The Isle of Paradise is perfectly stationary
relative to the velocity of light and every material thing in the universe. Paradise
defines an absolute inertial rest frame – the universal frame of light to which all
other moving light-frames are related. Paradise is the stationary center of
absolute gravity, since any variation in its location would destabilize the
revolution of everything in the universe.

An absolute inertial frame requires absolutely precise locations. However,

such locations are impossible in the reality of space. Infinitesimals are
transcendental forms whose positions cannot be determined with perfect
quantitative precision. The whole of the universe is a transcendental reality.
“Among those realities which are associated with the transcendental level … The
concept of the master universe.” 105:7.4, 105:7.6 The Isle of Paradise at its center is
eternal and one of the Seven Absolutes of Infinity. For these reasons, the Isle of
Paradise cannot exist in space or time.

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 4. Absolute Paradise Extension

“Paradise exists without time and has no location in space.” 11:2.10 The frame
of reference defined by the Isle of Paradise must be an eternal, absolutely
stationary, inertial frame. The whole of the universe is a rotating non-inertial
frame of reference, and this revolution can only occurs in and relative to an
absolute inertial frame. This universal rotating frame consists of the reality of
space and all that space contains. The absolute inertial frame cannot consist of
the reality of space, because it is defined by Paradise, which cannot exist in the
infinitesimals of space. The transcendental rotating frame of the material
universe and the absolute inertial frame of Paradise must be co-existent and co-
extensive to the limit of the master universe. The extension of the Paradise frame
must be real, since the spatial extension of the universe is rotating relative to the
Paradise light-frame.

At first it appears that this Paradise extension is Newton’s absolute space,

which is just the ideal of Euclidean space objectified. However, locations in this
Paradise extension must be perfectly precise because of its absolute status. This
precludes the possibility that Paradise extension perfectly corresponds to the
ideal of Euclidean geometry.

The hypothesis of infinitesimals implies that perfectly precise locations cannot

exist in space. If space is not infinitely divisible, then all spatial distances
correspond to irrational numbers, which are imperfect quantities. Paradise must
have an absolutely precise location, because it is eternal and absolute. The
absolute extension defined relative to Paradise must also consist of absolutely
precise locations, since only such locations can be absolutely stationary relative
to Paradise and thereby constitute an absolute inertial frame. The absolute
extension of Paradise cannot be quantified with irrational numbers, but it can be
theoretically quantified with perfect rational numbers.

In a temporal frame infinite divisibility leads to Zeno’s paradox. There is no

such paradox in an eternal frame, since there is no time, only the everlasting now.
The absence of time does not preclude the possibility of motion. The revolution
of the infinitesimals of space is a transcendental motion occurring relative to the
absolute Paradise frame. Transcendental motion involves a sequential change of
objective location but it does not require such locations to be perfectly defined.
Zeno’s paradox is only apparent, since it arises from the conflation of the

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infinitesimals of physical space with the perfectly defined points of absolute
extension.

Pythagoras lived in the 6th century B.C. and was the most influential Greek
mathematician. His mathematics and geometry were based upon the doctrine
that all quantities are perfect, since they can be reduced to whole numbers or
ratios of whole numbers. Geometers have been aware of a difference between
rational and irrational numbers since at least the 5th century B.C., when Hippasus
of Metapontum is credited with discovering them. Hippasus proved that the
hypotenuse of an isosceles right triangle cannot be reduced to a whole number or
to a ratio of whole numbers. If the sides of a right triangle are each perfectly
equal to one whole unit of distance, the hypotenuse has a length of √2 units,
which is an imperfect irrational quantity. Irrational numbers introduce error into
what was Pythagoras’ perfect ideal of geometry. Mathematics does not always
yield perfect quantities, and geometry does not always measure perfect
quantities in space.

It seems paradoxical that an imperfect quantity should arise from a process

which begins with perfect geometric axioms and perfect rational quantities. How
can imperfection emerge out of perfection? This seemed impossible to a number
of theorists. The effort to overcome irrational numbers and restore the
Pythagorean ideal of an absolutely perfect geometry became focused on the
problem of squaring the circle. A square is a perfect geometric form, since its
sides and internal angles can be measured in rational numbers. Squaring the
circle refers to constructing a square with the same area as a given circle in a
finite number of steps, using only a perfect compass and ruler. Accomplishing
this would prove that irrational numbers are actually rational numbers. This
would validate the Pythagorean belief in the perfection of all quantities. It was
not until near the end of the 19th century that a theorem was finally developed
that conclusively proves squaring the circle is impossible. The
incommensurability of rational and irrational numbers is fundamental and
irreconcilable. Neither mathematics nor geometry necessarily gives perfectly
precise quantities, despite the perfect axioms upon which they are built.

This is not a practical concern, since rational and irrational numbers can be
calculated as close to one another as may be desired. But they can never exactly
equal one another. The sets of rational and irrational numbers are both infinite,
but they arise from different processes. A rational number is the ratio of two
integers: p/q. If p is set to one and q is progressively increased by one, the
resulting rational numbers approach the limit of zero in a perfectly discrete
sequence of exactly defined quantities. The set of numbers generated by this
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process can be counted one at a time with the natural numbers, so it is
considered a theoretically countable set, even though the set has a potentially
infinite number of members. The set of all real numbers is uncountably infinite.
No single process can generate the whole set of real numbers, which would then
make them theoretically countable. Since rational and irrational numbers make
up the set of real numbers, the set of irrational numbers is both uncountable and
larger than the set of rational numbers.

Cantor’s theory establishes a hierarchical order between different infinite

domains. Rational numbers consist of the countable infinite set of perfectly
defined quantities. Irrational numbers are an uncountable infinite set. The
infinity of real numbers is larger than the infinity of rational numbers, because
almost all real quantities do not correspond with quantities in the domain of
rational numbers. Almost all real numbers are irrational. Between any rational
number m and zero there are an infinite number of perfectly defined rational
quantities which form an infinitely divisible continuum beginning at zero and
ending at m. Between zero and m there is a larger infinite set of imperfectly
defined irrational numbers which form a continuum. None of the quantities in
the continuum of irrational numbers can be mapped to quantities in the
continuum of rational numbers. These two continua are incommensurable; they
constitute two perfectly separate and distinct quantitative domains.

These differences between perfect rational and imperfect irrational quantities

have always been of limited interest to non-mathematicians. However, the
difference between the realities of physical space and absolute extension brings a
new metaphysical significance to this distinction. From a scientific perspective,
an irreducible attribute of objective reality is its quantifiability. There are two
incommensurable quantitative continua. Perfect rational numbers are infinitely
divisible. Imperfect irrational numbers are not infinitely divisible because of the
uncertainty inherent in their quantities. The guidance of revelation leads to
hypothesis that rational and irrational numbers represent quantitative continua
which correspond to two objectively real but ontologically different realities.

The irreducible nature of space is extension. Extension without quantity is

simply an abstraction, a Platonic archetype. Spatial extension must be quantified
to become a physical reality. It can be quantified by perfect rational numbers or
imperfect irrational numbers. These two quantifications of extension are co-
extensive but incommensurable. Their incommensurability constitutes them two
different realizations of extension. Physical space consists of movable
infinitesimals between which there are imperfect quantities of extension; physical
space is a transcendental reality that is not infinitely divisible. Absolute extension
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consists of perfectly precise and immovable locations between which there are
perfect quantities of extension; absolute extension is infinitely divisible. The Isle
of Paradise exists in the reality of absolute extension. The galaxies of the universe
exist in physical space, which is ontologically distinct from absolute extension.
Absolute extension and physical space are both objectively real, but they co-exist
on different ontological levels of reality.

The Divine Counselor informs us that “The Isle of Paradise has a universe
location but no position in space.” 0:4.12 This statement is inconceivable within the
context of current scientific thought. It does not seem possible for something to
have a location relative to the space in which all material things exist but not to
be in this finite space. The statement begins to become conceivable if the
extension in which Paradise is located is assumed to be an absolute objective
reality existing independently of the transcendental reality of physical space.

5. Origin of Space

Space is undetectable. The quantification of extension between material

objects in space is the only measure of its objective reality. The
incommensurability of the continua of perfect rational quantities and imperfect
irrational quantities reveals an ontological difference between spatial extension
and absolute extension. We intuitively assume that there is an infinite “outside”
or “beyond” which contains the finite space of the universe; that is, the boundary
of finite space is expanding into the infinity of absolute extension. Current
cosmology considers this a naïve and erroneous concept. It describes space with
a non-Euclidean geometry which gives spacetime a curvature. This curvature
leads to the closure or containment of spacetime on the largest scale. In current
thought there is no objective reality “outside” this finite boundary of the
universe. This is admittedly unimaginable, since it appears to conceive of a
boundary to space on the other side of which is no void or extension of any kind.
In fact, there is no boundary in this non-Euclidean geometry. There is a bounding
limit to space beyond which there is nothing – not even the idea of nothing.

This 20th century concept depends upon the perfection of geometry, and
geometry conflates rational and irrational quantities. The inherent uncertainty
this introduces makes geometric conclusions about the final form of the universe
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uncertain near the limits of physical space. It has been established that geometry
corresponds to space with progressively less accuracy, as it attempts to describe
things approaching the quantum scale of reality. This same decrease in accuracy
necessarily applies when geometry attempts to encompass the whole of the
universe. There is an imperfect relationship between spatial quantity and
geometry. There is a perfect distinction between rational and irrational
quantities. This perfect distinction must supersede the conclusions of any
geometric relationships or conclusions, which always conflate rational and
irrational quantities. This distinction parallels the difference between infinite
absolute extension and finite physical space.
Paradise is a material sphere as well as a spiritual abode. All of the intelligent
creation of the Universal Father is domiciled on material abodes; hence must
the absolute controlling center also be material, literal. 11:0.1

Paradise does not exist in space. Nevertheless, it is the literal physical reality
from which absolute gravity originates, dynamically unifying the material
universe. It exists in infinite absolute extension and has specific dimensions. “It is
definitely ellipsoid, being one-sixth longer in the north-south diameter than in
the east-west diameter. The central Isle is essentially flat, and the distance from
the upper surface to the nether surface is one tenth that of the east-west
diameter.” 11:2.2 The Eternal Isle is elliptical in shape with a north-south major
axis of seven units, an east-west minor axis of six units, and a thickness of 0.6
east-west units. Paradise occupies a volume of absolute extension, and its
surfaces have absolute areas. “The concept of distance, even absolute distance,
has very much meaning as it may be applied to relative locations on Paradise.
Paradise is nonspatial; hence its areas are absolute and therefore serviceable in
many ways beyond the concept of mortal mind.” 11:2.11 Distance is the primary
measure of extension. Absolute distance in absolute extension must, therefore, be
a perfectly precise quantity – a rational quantity. Spatial distance is an imperfect
irrational quantity which measures the ultimate time-space of the universe or the
finite time-space of a local frame of reference.

“Time comes by virtue of motion” relative to Paradise, which is eternal and

absolutely stationary. Absolute extension is eternal, and its locations are perfectly
stationary relative to Paradise. During his time in Carthage, Jesus said: “Space is
measured by time, not time by space. The confusion of the scientist grows out of
failure to recognize the reality of space. Space is not merely an intellectual
concept of the variation in relatedness of universe objects.” 130:7.6 Absolute
extension appears to be an intellectual concept of the variation in the relatedness
of objects without regard to time. Spatial distances do not exist without relation

60
to time; “Space is measured by time.” Time is measured by motion relative to
Paradise. The reality of space cannot exist without motion relative to Paradise
and the absolute extension in which it exists.

In the recounting of cosmogenesis, the Universal Father is the origin of the

Eternal Son and the Isle of Paradise. The union of Father-Son activates the
Paradise pattern and the central universe of Havona appears simultaneously
with the “birth” of the Infinite Spirit. The Infinite Spirit verifies that “the central
universe … eternalized simultaneously with his attainment of personality and
conscious existence.” 8:1.8 In this hypothetical sequence the Isle of Paradise and
absolute extension exist prior to the creation of the central universe and the
reality of space. “Prior to this hypothetical eternity moment the space-energies
inherent in Paradise are existent and potentially operative, but they have no
actuality of being…. There is no material universe at this (assumed) eternally
distant moment…” 8:1.4 Absolute extension is a non-material realization of
infinity. “Paradise is the pattern of infinity.” 9:3.8 “The Paradise Isle is the
absolute of cosmic reality, the absolute pattern.” 104:5.6 Imperfect physical space
is patterned after perfect absolute extension. “Space is neither a subabsolute
condition within, nor the presence of, the Unqualified Absolute, neither is it a
function of the Ultimate. It is a bestowal of Paradise…” 11:7.4 The ultimate reality
of space originates in the absolute reality of Paradise. “Space is not infinite, even
though it takes origin from Paradise; not absolute, for it is pervaded by the
Unqualified Absolute.” 12:5.2

From the beginning of the cycles of eternity the billion worlds of the central
universe are in clockwise revolution about the Eternal Isle. If they were not,
gravity would pull them all into Paradise. The motion of these material spheres
induces the clockwise revolution of physical space relative to the absolute inertial
frame of Paradise extension.
It may help to an understanding of space relationships if you would conjecture
that, relatively speaking, space is after all a property of all material bodies.
Hence, when a body moves through space, it also takes all its properties with it,
even the space which is in and of such a moving body. 118:3.6

The realities of matter and space are dynamically associated, even though
“Space is not force, energy, or power.” 11:5.9 The space inside a body moves with
the body as the body moves through surrounding space. This motion of space
through space would be impossible, if space was just “an intellectual conception
of the variation in relatedness of universe objects.” When the space within a
sphere moves through space, the surrounding space must be physically
displaced by the space contained within the sphere. This displacement of space
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by space requires the existence of something in which this displacement can
occur. Space is something which can move and motion is only possible relative to
something which does not move. In the case of moving space this something can
only be an absolute and immovable extension.

In 1918, a couple of years after Einstein published his General Theory of

Relativity, Josef Lense and Hans Thirring speculated that if the geometry of
space is curved in the immediate vicinity of a material body by gravitational
force, then the space around a rotating body, such as the earth, should also rotate
with the body. If the spacetime frame of the earth is different from the spacetime
frame encompassing it, there should be rotational frame-dragging where these
different frames overlap near the earth. The predicted measurement of this effect
is very small. In 2004 NASA’s Gravity Probe B satellite was launched into an
earth orbit with an altitude of 400 miles (650 km). In May 2011 NASA announced
tentative verification of the Lense-Thirring effect in its final report on this
experiment. This is the first empirical evidence that the space within a body
moves with the body. Relatively speaking, space can be treated as a physical
property of material bodies.

This physical relationship between space and matter is the reflection of an

absolute pattern. Prior to the “hypothetical eternity moment” when the Infinite
Spirit and the central universe appear at the beginning of the cycles of eternity,
the absolute physical reality of Paradise exists in the infinite reality of absolute
extension. At first it seems that absolute extension must exist prior to the creation
of the Eternal Isle, but an infinite void is just an intellectual abstraction in the
absence of actual material reality. The dimensionless quality of absolute
extension has no objective reality until it is quantified by the presence of
Paradise. The quantification of distance requires at least two identifiable
locations, but there are no identifiable locations in absolute extension prior to the
appearance of Paradise. Absolute extension becomes an objective reality at the
same “eternity moment” that Paradise is materialized as the absolute physical
actuality. Infinite absolute extension can, therefore, be treated as a property of
the absolute materialization, the Isle of Paradise. At the “next eternity moment”
the Infinite Spirit acts, and physical space and the central universe are created
within infinite absolute extension. “The God of Action functions and the dead
vaults of space are astir. One billion perfect spheres flash into existence.” 8:1.4

In 1929 Hubble published his observations showing that the recessional

velocity of other galaxies is proportional to their distance from us. This discovery
raised the question of what space was expanding “into.” General relativity
considers space to be a reality derived from energy-mass and gravity. Distances
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are increasing because the geometry of spacetime is changing. The metric of
spacetime is changing because the density of matter in the universe is decreasing.
The density of matter is decreasing because space is expanding. The expansion of
space causes distances to increase. Distances are increasing, but space is not
expanding “into” anything. There is some confusion here. If space is not moving
relative to something else, then space is motionless. If space is motionless, it
cannot be expanding, the density of matter cannot be decreasing, and distances
cannot be increasing.

This reasoning holds that space is expanding because distances are seen to be
increasing, but the volume of space does not move or change relative to anything
else. This also contradicts NASA’s tentative confirmation of the Lense-Thirring
effect, which demonstrates that space can be treated as a property of matter and
appears to move with matter through surrounding space. The expansion of the
universe is only scientifically meaningful relative to some underlying frame of
reference which does not move, but it is claimed that there is no such rest frame.

Prior to the hypothetical eternity moment when the Infinite Spirit first acts,
“the space-energies inherent in Paradise are existent and potentially operative,
but they have no actuality of being; neither can physical gravity be measured
except by the reaction of material realities to its incessant pull.” 8:1.4 Actual
energy does not arise from a dimensionless geometric point. Energy emerges in
physical space in relation to the absolute energy of absolutum constituting the
three-dimensional reality of Paradise existing in the infinity of absolute
extension. “The endless possibilities of the Unqualified Absolute are centered
around the absolutum of the Isle of Paradise.” 104:4.28 Physical gravity is an
unmediated and instantaneous force reaction between material bodies. The force
of gravity is an inherent potential of Paradise, but it only becomes an objective
actuality in physical space with the creation of the billion worlds of Havona.

6. Space and Inertia

Historically, the infinite void of space was thought to be the formal condition
of objective existence. Space, itself, was conceived of as perfectly insubstantial
void. Zeno’s paradox arises from the assumption of the absolute perfection of
space, which leads inevitably to the conclusion that motion and time are
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illusions. This metaphysical conclusion persists. Just before his death in 1955,
Einstein wrote in a letter of condolence to the family of his recently deceased
friend Michele Besso: “People like us, who believe in physics, know that the
distinction between past, present and future is only a stubbornly persistent
illusion.” The intuitive equivalence of space with geometry has not weakened
over the millennia. “Though man’s mind is rigidly space-bound, the creative
human imagination is comparatively time free.” 12:5.5

We find it nearly impossible to conceive of space apart from the ideal of

geometry. When confronted with the paradox of infinitesimal motion, theoretical
intuition leads to a resolution which retains a full equivalence of space with
geometry. The discovery of imperfection in geometry by Hippasus, did not lead
to a corresponding recognition of imperfection in the reality of space. As a
practical matter, geometric relationships can be almost perfectly precise. Space is
now known to be a less than infinite, but space is still treated as though it is an
infinitely divisible continuum. There is still no clear recognition that space must
consist of ultimately indivisible units – infinitesimals. Space continues to be
conflated with geometry, even though relativity demonstrates that space has no
objective reality apart from matter, motion, and time.

Space is a physical reality because it consists of infinitesimals, instead of

geometric points. Infinitesimals are approximated by irrational quantities. This
indefiniteness makes it impossible to perfectly locate the center of an
infinitesimal or to perfectly measure the distance between two infinitesimals.
Geometry can assume the existence of a perfectly precise distance between two
points, but absolute precision is empirically impossible in the physical reality of
space. Space cannot precisely correspond to geometry, because geometry
incorporates both perfect and imperfect quantities. Any remaining doubts about
the imperfection of space should be dispelled by quantum mechanics’ discovery
of the uncertainty principle: “It is impossible accurately to determine,
simultaneously, the exact location and the velocity of a moving object; any
attempt at measurement of either inevitably involves change in the other.” 65:6.1
Every physical thing in space is in motion, and it is inherently impossible to
measure the perfectly precise location of anything while it remains in motion.

Absolutely precise distance is measurable in absolute extension. Absolute

extension is quantifiable by rational quantities, which are infinitely sub-dividable
into dimensionless points. The Isle of Paradise has static dimensions, so there are
perfectly defined units of absolute distance. The measurement of absolute
distance on Paradise requires two points which perfectly locate two real objects.
However, the measurement of absolute distance does not involve time, since
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Paradise is an eternal reality. The velocity of light measures spatial distance,
which is the change in a photon’s location over time and equals ct. However,
absolute extension is eternally static, so absolute distance cannot be measured by
the velocity of light.

Paradise is existentially eternal, and there is nontemporal motion on Paradise.

“Motion is not inherent on Paradise; it is volitional.” 11:2.11 There is no duration
without motion, but there can be volitional motion without duration. Time
comes by virtue of motion relative to absolutely stationary and eternal Paradise.
Motion on Paradise is a change of location without a change in time. It appears
that volition on Paradise can cause instantaneous translation from one absolute
location to another.

Motion without time is sequence without duration. “Time, as you understand

it, is not a feature of Paradise existence, though the citizens of the central Isle are
fully conscious of nontime sequence of events.” 11:2.11 There is a “time” on
Paradise consisting of a sequential order to events between which there is no
duration. This sequence of events, all “happening at the same time,” is ordered
into a whole and perfectly related cycle; “in this way will circular simultaneity
increasingly displace the onetime consciousness of the linear sequence of
events.” 130:7.5 Such cycles are perfectly related to a whole cycle of the eternity.
Sequences of eternity events form a cycle of eternity, and the cycles of eternity
recur relative to the higher whole of an endless circle which progressively reveals
the eternal purposes of God.

In time-space, causality requires the sequential motion of energy over

duration. In transcended time-space instantaneous and continuous force causes
motion. The linear sequences of finite causation become the ordered circular
sequences of transcendental eventuation. In eternity volitional causation is
sequential but there is no duration and motion is instantaneous translation.
Motion in eternal, infinite, absolute extension is synchronized with motion in
temporal, finite, relative space. The past, present, and future of time must be real,
since eternity cannot be synchronized with an illusion. The reality of time
appears to arise from the absolute motion of the infinitesimals of space relative to
Paradise absolute extension. Secondarily, time arises from the motion of
infinitesimals in one spacetime relative to the infinitesimals in other spacetimes.
The relationship between time and space is a reflection of the relationship
between eternity and absolute extension.
The eternal Isle is composed of a single form of materialization — stationary
systems of reality. This literal substance of Paradise is a homogeneous
organization of space potency not to be found elsewhere in all the wide

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 universe of universes. It has received many names in different universes, and
the Melchizedeks of Nebadon long since named it absolutum. This Paradise
source material is neither dead nor alive; it is the original nonspiritual
expression of the First Source and Center; it is Paradise, and Paradise is
without duplicate. 11:2.9

Paradise is a stationary material body consisting of absolutum, which are

“stationary systems” of energy derived from space potency. Space potency is
“ancestral to all relative functional nonspirit realities — all manifestations of
force-energy and the organization of power and matter.” 11:8.8 It is a
manifestation of “the unquestioned free space presence of the Unqualified
Absolute.“ 42:2.3 Absolute distance separates these perfectly stationary absolutum
from one another, giving actuality to locations in the reality of absolute
extension. Beyond the shores of Paradise, absolute extension appears
indistinguishable from an abstract geometry projected infinitely outward from
the Eternal Isle as nothingness.

However, locations in absolute extension beyond Paradise are actualized by

the absoluta of space potency in the Unqualified Absolute. “On Uversa, space
potency is spoken of as ABSOLUTA.” 42:2.6 As the origin of all physical force,
energy, and power, the absoluta of space potency are characterized as potential
physical reality, a prereality. “Space potency is a prereality; it is the domain of the
Unqualified Absolute and is responsive only to the personal grasp of the
Universal Father…” 42:2.5 The infinite potential for physical reality in the
Unqualified Absolute is directly associated with the absolute actuality of
physical reality, the Isle of Paradise.
Paradise is the absolute source and the eternal focal point of all energy-matter
in the universe of universes. The Unqualified Absolute is the revealer,
regulator, and repository of that which has Paradise as its source and origin.
The universal presence of the Unqualified Absolute seems to be equivalent to
the concept of a potential infinity of gravity extension, an elastic tension of
Paradise presence. This concept aids us in grasping the fact that everything is
drawn inward towards Paradise. The illustration is crude but nonetheless
helpful. 11:8.9

Gravity is an instantaneous attractive force between material bodies which

varies with distance. The Unqualified Absolute is infinite in both physical
potential and extension. The universal presence of this Absolute in absolute
extension is equivalent to the potential for an infinite extension of absolute
gravity centering on Paradise – the potential for the cosmos-infinite. Absolute
gravity is characterized as an elastic tension between Paradise and actualized
physical realities. The instantaneous and continuous force of gravity is the
primary physical manifestation of the Universal Absolute.
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 … the Universal Absolute. This cohesive correlation of the material universe is
best understood by all personalities — material, morontia, absonite, or spiritual
— by the observation of the gravity response of all bona fide material reality to
the gravity centering on nether Paradise. 56:1.2

The potential for all forms of physical energy is hidden in the absoluta of the
Unqualified Absolute, which are located in absolute extension. When the
prereality of space potency emerges from the Unqualified as actual energy, it is
gravitationally grasped by the Universal Absolute and responds to the absolute
presence of Paradise. The gravitational response arising in the Universal
Absolute varies with the absolute distance from Paradise. Absolute distance is
the measure of absolute extension, which can be treated as a property of
Paradise.

From the variability in the gravitational response of energy to Paradise, it can

be inferred that the property of inertia is inherent in energy. Inertia causes
energy to proceed in a straight line, unless acted upon by superior force. Without
inertia all forms of energy would be unable to resist being drawn directly inward
toward Paradise by gravity. This implies that the property of inertia is ultimately
derived from the space potency of the Unqualified Absolute.
The eternal Isle is absolutely at rest; all other organized and organizing energy
is in eternal motion; in all space, only the presence of the Unqualified Absolute
is quiescent, and the Unqualified is co-ordinate with Paradise. Paradise exists at
the focus of space, the Unqualified pervades it, and all relative existence has its
being within this domain. 105:3.4

… the Universal Absolute … functions to unify and co-ordinate the dynamic

infinity of Total Deity and the static infinity of the Unqualified Absolute. 0:3.21

The static infinity of the Unqualified Absolute is manifest in the absoluta of

space potency, which are stationary in the absolute extension of Paradise. The
absolute immovability of the absolutum of Paradise and the absoluta of space
potency imply potentially infinite inertia. The actual energy arising from absoluta
has both finite force-energy and relative inertial-response and is, therefore,
movable. The relative inertia inherent in actual energy derives from the
potentially infinite inertia inherent in space potency. The instantaneous actual
force of absolute gravity centered on nether Paradise is opposed by the
instantaneous potential force-reaction of inertia, which originates in the static
infinity of the Unqualified Absolute. All motion occurs relative to the coordinate
Absolutes of the Unqualified and Paradise. All motion is functionally unified by
the Universal Absolute through the continuous force of gravity and the variable
force-reaction of inertia.

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 Newton conceived of inertia as arising from absolute space. Einstein did not
alter Newton’s concept of inertia in his formulation of the special theory of
relativity. But the interdependence of space and time makes the existence of
absolute space impossible. In the general theory inertia is conceived to be a
consequence of the curvature of finite spacetime. Einstein’s concept of inertia
also does away with the instantaneous force of gravity, which is instead
conceived of as waves of gravity energy propagating from a material body at the
velocity of light. Both Newton and Einstein attempt to derive inertia from space,
but “Space is not force, energy, or power.” 11:5.9 “Space is neither a subabsolute
condition within, nor the presence of, the Unqualified Absolute …” 11:7.4 The
force-reaction of inertia originates in the Unqualified Absolute and is ultimately
conditioned by the Universal Absolute.

The force of gravity traces back to the absolutely stationary Isle of Paradise at
the center of absolute extension. The force-reaction of inertia traces back to the
static infinity of the Unqualified Absolute which fills absolute extension. Inertia
demonstrates the potential substantiality of the Unqualified Absolute underlying
absolute extension. The physical dynamics of the universe require an inertial
reality frame in which force can act upon force-reacting inertia.

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 Chapter 4
The Universe of Universes

… the mortal mind can be taught much about the plan and arrangement of the
universes; you can know something of their physical organization and
marvelous administration; you may learn much about the various groups of
intelligent beings who inhabit the seven superuniverses of time and the central
universe of eternity. 12:0.1

Revelation and current theory agree that the universe constitutes a finite whole.
Current theory assumes that galaxies are distributed randomly throughout the
universe on the largest scales. Revelation describes a universe in which galaxies
tend to cluster about a single universal plane of creation, leaving two cone-
shaped cosmic voids above and below the center of this plane. The space regions
around the plane of creation constitute the master universe.

Relativity conceives of space as a reality in which the unit of distance varies

with relative velocity. Revealed cosmology goes beyond this to identify three
fundamentally different types of space which are coextensive with three different
regions of the universe of universes: the master universe, the voids above and
below the plane of creation, and the regions separating them. Relativity
conceives of the expansibility of space. Revelation describes the cyclical
expansion and contraction of space and also considers the additional properties
of movability and pervade-ability.

There are six distinct space levels within the master universe. Two of these
levels constitute the grand universe, which is the evolutionary domain of the
Supreme Being. The Supreme Being is a finite, experiential, time-space reflection
of the infinite, existential, eternal and absolute Paradise Trinity.

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 1. Structure of the Universe

The universe of universes is not an infinite plane, a boundless cube, nor a

limitless circle; it certainly has dimensions. The laws of physical organization
and administration prove conclusively that the whole vast aggregation of force-
energy and matter-power functions ultimately as a space unit, as an organized
and co-ordinated whole. 12:1.1

The totality of space is finite and the grand universe is a relatively small
structure at the center of the master universe. At the exact center of the grand
universe is the Isle of Paradise, the eternal home of the Universal Father, the First
Source and Center. A Perfector of Wisdom informs us that total space is
separated into pervaded and unpervaded space: “In attempting to imagine the
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volume outlines of these space reservoirs, you might think of an hourglass.” 11:6.1
“The vertical cross section of total space would slightly resemble a Maltese cross,
with the horizontal arms representing pervaded (universe) space and the vertical
arms representing unpervaded (reservoir) space.” 11:7.3

Pervaded space contains the material creation of the master universe. There
are no stars or galaxies in the unpervaded space of the upper and lower space
reservoirs. “We do not know whether there is a creative intent concerning
unpervaded space; we really know very little about the space reservoirs, merely
that they exist, and that they seem to counterbalance the space-expansion-
contraction cycles of the universe of universes.” 11:6.3 Universe and reservoir
space are separated by the midspace zones, which “grow larger and larger at
greater and greater distances from Paradise and eventually encompass the
borders of all space and completely incapsulate both the space reservoirs and the
entire horizontal extension of pervaded space.” 11:7.3

The cosmological principle underlying all current theories assumes that

matter is evenly distributed throughout the universe on the largest scales. The
Perfector of Wisdom describes material creation as being concentrated in a
horizontal plane, which increases in height as the distance from Paradise
increases. A cross section perpendicular to this material plane shows two cone-
shaped voids, comprising roughly one-tenth of the volume of total space, in
which there are no material creations. Separating the space reservoirs from the
plane of material creation are intermediate regions called midspace zones. From
this description it is not clear how many, if any, galaxies may exist in midspace.
Since we are told there are none in the space reservoirs, it seems reasonable to
suppose that the number of galaxies progressively declines in some fashion
between the material plane of creation and the borders of the space reservoirs.

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 The Perfector of Wisdom compares the outline of pervaded space to a vertical
V-shaped plane swinging around Paradise: “If you imagine a finite, but
inconceivably large, V-shaped plane situated at right angles to both the upper
and lower surfaces of Paradise, with its point nearly tangent to peripheral
Paradise, and then visualize this plane in elliptical revolution about Paradise, its
revolution would roughly outline the volume of pervaded space.” 11:7.5 There are
upper and lower limits to pervaded space. “If one could move far enough at
right angles to the plane of Orvonton, either up or down, eventually the upper or
lower limit of pervaded space would be encountered. Within the known
dimensions of the master universe these limits draw farther and farther apart at
greater and greater distances from Paradise; space thickens, and it thickens
somewhat faster than does the plane of creation, the universes.” 11:7.6

Unpervaded space is defined in terms of pervaded space. “‘Unpervaded’

space means: unpervaded by those forces, energies, powers, and presences
known to exist in pervaded space.” 11:6.3 The Divine Counselor tells us that the
space of the master universe is pervaded by “cosmic force”, “emergent energy”,
and “universe power.” The meanings of force, energy, and power differ
somewhat from those of modern physics.

Total space is segmented into the pervaded space of the master universe and
the unpervaded space of the reservoirs, with midspace separating these two. The
conically shaped space reservoirs extend directly above and below the Isle of
Paradise. Pervaded space is currently expanding, while unpervaded space is
currently contracting. There is a single point of convergence between pervaded
and unpervaded space just below the Paradise Isle.
As the universes of the horizontal extension of pervaded space expand, the
reservoirs of the vertical extension of unpervaded space contract and vice
versa. There is a confluence of pervaded and unpervaded space just underneath
nether Paradise. Both types of space there flow through the transmuting
regulation channels, where changes are wrought making pervadable space
nonpervadable and vice versa in the contraction and expansion cycles of the
cosmos. 11:6.2

The sum of pervaded and unpervaded space appears to be relatively constant.

Space is expanding in the master universe because reservoir space is flowing into
the master universe, increasing its volume relative to absolute extension. “Space
seemingly originates just below nether Paradise.” 11:2.11 Space can flow through
space because the infinitesimals of space can be qualified with varying degrees of
movability. Pervaded and unpervaded spaces are movable and flow within the
relatively immovable regions of midspace. This motion of space between the

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reservoirs and the master universe is cyclical and called space respiration. The
finite totality of space is subject to the absolute primary motion of space
respiration. “Primary motion—space respiration, the motion of space itself.” 12:4.8
The reality of space expands and contracts relative to the absolute inertial frame
of reference established by Paradise and infinite absolute extension.

Midspace is relatively immovable. “The relatively motionless midspace zones

impinging on Paradise and separating pervaded from unpervaded space are the
transition zones from time to eternity.” 12:5.4 Midspace encompasses pervaded
and unpervaded space and also appears to form the transmuting channels
beneath Paradise, which contain and direct the flow of space between the space
reservoirs and the master universe.
Paradise is the actually motionless nucleus of the relatively quiescent zones
existing between pervaded and unpervaded space. Geographically these zones
appear to be a relative extension of Paradise, but there probably is some motion
in them. We know very little about them, but we observe that these zones of
lessened space motion separate pervaded and unpervaded space. 11:7.2

As reservoir space flows through the transmuting channels beneath Paradise,

space is changed from unpervaded-able to pervade-able. Cosmic force is a
specific form of primordial energy which blankets the whole of the master
universe. This force is not present in the unpervaded-able space of the upper and
lower reservoirs. Ultimatons are classified as emergent energy, which means
they are also not found in the space reservoirs. Photons, particles of light, are not
cosmic force, emergent energy, or universe power. The motion of photons,
electromagnetic energy, does not appear to be restricted to pervaded space.

The primary cyclical motion of space respiration is accompanied by the

secondary absolute motion of universal revolution about the Isle of Paradise. The
galaxies of the master universe move perpetually about absolutely stationary
Paradise in response to absolute gravity.
The Unqualified Absolute upholds the physical universe, while the Deity
Absolute motivates the exquisite overcontrol of all material reality; and both
Absolutes are functionally unified by the Universal Absolute. This cohesive
correlation of the material universe is best understood by all personalities —
material, morontia, absonite, or spiritual — by the observation of the gravity
response of all bona fide material reality to the gravity centering on nether
Paradise. 56:1.2

The Paradise Trinity creates the destiny of the universe of universes in the
Deity Absolute, which exercises an “exquisite overcontrol of all material reality.”
The Unqualified Absolute is the infinite energy potential which “upholds the

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physical universe.” The Universal Absolute’s control of the physical universe is
best understood in terms of the functional unification of all material reality by
absolute gravity. God creates, upholds, and controls the universe of universes.

In principle, it should be possible to determine whether the cosmological

principle or revealed structure more accurately describes the universe. Given a
sufficiently large number of observed objects, the degree of homogeneity and
isotropy of matter is potentially knowable. Up until about the 1980s, observation
appeared to show a more or less even distribution of galaxies in every direction,
supporting the cosmological principle. Around this time various systematic
redshift surveys began to publish their results. In 1989 Margaret Geller
discovered a Great Wall of galaxies over 500 million light-years in length. The
discovery of such a large structure in a universe thought to be about 13.8 billion
light-years in radius challenges the premise of the cosmological principle. Matter
must be evenly distributed throughout the universe on the largest scales in order
for the Big Bang theory to be credible.

In an article in Science News in 2000, the astrophysicist Robert P. Kirshner of

Harvard used the term “end of greatness” to indicate his belief that with the
completion of several major redshift surveys, the largest structures in the
universe had been discovered. “It would be a big surprise and a great challenge
to our understanding of the growth of structure through gravitation if there were
a real feature in the galaxy distribution that corresponds to scales of a billion
light-years.” [3] Under current theory, the Geller’s Great Wall could form as a
result of gravitational forces acting within the age of the universe. Something a
billion light-years in size would be a “great challenge” to the whole theory, since
a structure this large could not form in the time available since the Big Bang.
Identifying the “end of greatness” in cosmic structures has critical importance for
the Big Bang theory.

Using data from the Sloan Digital Sky Survey, J. Richard Gott discovered the
Sloan Great Wall in 2003. [4] This enormous structure of tens of thousands of
galaxies lies in a plane, is a billion light years distant, and has a length of 1.4
billion light-years. It covers roughly 80 degrees of longitude on the celestial
sphere. A structure this large and well-defined is the great challenge to the
cosmological principle and the Big Bang hypothesis of which Kirshner spoke. A
duration of 13.8 billion years is insufficient to account for its growth through
gravitation. Additionally, this structure is too large to be held together by the
force of (linear) gravity. In revealed cosmology, a structure with the size, shape,
and orientation of the Sloan Great Wall is predictable.

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 2. Properties of Space

Revelation guides us toward the conception of something similar to Newton’s

idea of absolute space, but it is not, in fact, space at all. Absolute extension is a
property of Paradise and is existential, infinite, and absolutely immovable. The
reality of absolute extension is measured by perfect rational distances. The
classical concept of space corresponds to Euclidean geometry and is quantified
by real numbers, which include both rational and irrational quantities. The
substantiality of space cannot be measured by rational quantities, since this
would make it infinitely divisible and absolute. Space is a property of matter and
consists of imperfectly quantified infinitesimals. Beyond space’s extension and
(irrational) distance, relativity recognizes a third property of curvature; a straight
line in one local spacetime may be curvilinear in another. Relative velocity and
acceleration change the geometry of space, which can cause light to follow a
curvilinear path instead of a straight line.

The discovery of the expansion of space discloses a fourth property of

movability. The distance between two bodies can increase, even when both
bodies are relatively stationary in the local spaces of their respective
neighborhoods. General relativity raised the possibility that the space within a
body moves with it, which has been tentatively confirmed by the Gravity Probe
B experiment. However, this fourth property of movability is not limited to a
local spacetime contained by a material body. We are informed that space has
varying degrees of movability apart from material association. We are also told
about a fifth property: the pervade-ability of space by cosmic force, emergent
energy, and universe power.

The expanding and contracting motions of space respiration occur within the
relatively quiescent framework of midspace. “Even space itself is but an ultimate
condition, a condition of qualification within the relative absoluteness of the quiet
zones of midspace.” 106:7.7 Midspace is not absolute extension. Paradise does not
exist in space or in midspace. “On Paradise, time and space are nonexistent; the
time-space status of Paradise is absolute.” 0:1.13 Paradise has a location relative to
(mid)space, and relatively immovable midspace actually comes into contact with
it. “Space does not touch Paradise; only the quiescent midspace zones come in
contact with the central Isle.” 11:7.1 Where midspace comes into contact with
Paradise, its infinitesimals must approach the immovability of absolute
extension.

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 Pervaded space and unpervaded space are qualifications of the more
fundamental reality of midspace. Midspace is not perfectly stationary, but it does
not expand or contract as pervaded and unpervaded space do. There is a
“relative absoluteness” to midspace which makes it more or less immovable.
Midspace exists relative to absolute extension, which consists of perfectly
discrete and absolutely immovable locations. Motion is only possible relative to
something which does not move. There is an objective relationship between the
perfectly immovable locations of absolute extension and the imperfect
infinitesimals of midspace. For lack of a better idea, there is a “stickiness”
between movable infinitesimals and immovable absolute locations which
appears to anchor and immobilize midspace to varying degrees. Some
qualification or change is made to the infinitesimals of midspace which gives rise
to the movability of pervaded and unpervaded space. These infinitesimals have
less “stickiness” and move in response to the force of space respiration.

The property of movability is different from that of pervade-ability. “Both

types of space there flow through the transmuting regulation channels, where
changes are wrought making pervadable space nonpervadable and vice versa ...”
11:6.2 There are forces, energies, powers, and presences in pervaded space which

do not exist in unpervaded (nonpervadable) space. “Space is not force, energy, or

power,” 11:5.9 even though “it is pervaded by the Unqualified Absolute.” 12:5.2
After midspace is changed to make its infinitesimals movable, some additional
change is made to movable space in the “transmuting regulation channels”
beneath Paradise which adds or removes the property of pervade-ability.

Between the relative absoluteness of midspace and the relative movability of

pervaded space, there are quiet space zones whose infinitesimals are movable to
intermediate degrees. These quiet space zones intervene between the alternating
concentric motions of universal revolution about Paradise. The first three
concentric zones of semiquiet space are in the central universe.

1. The quiescent midspace zones impinging on Paradise.

2. The clockwise processional of the three Paradise and the seven

Havona circuits.

3. The semiquiet space zone separating the Havona circuits from

the dark gravity bodies of the central universe.

4. The inner, counterclockwise-moving belt of the dark gravity

bodies.

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 5. The second unique space zone dividing the two space paths of
the dark gravity bodies.

6. The outer belt of dark gravity bodies, revolving clockwise

around Paradise.

7. A third space zone — a semiquiet zone — separating the outer

belt of dark gravity bodies from the innermost circuits of the
seven superuniverses. 14:1.2-8

Separating the alternating revolutions of the superuniverse and four outer

space levels from each other are four relatively quiet space zones.
The relatively quiet zone between the space levels, such as the one separating
the seven superuniverses from the first outer space level, are enormous
elliptical regions of quiescent space activities. These zones separate the vast
galaxies which race around Paradise in orderly procession. 11:7.7

“Between the energy circuits of the seven superuniverses and this gigantic
outer belt of force activity [note: the first outer space level], there is a space zone
of comparative quiet.” 12:1.14 This quiet space was once immovable like
midspace. “Similar zones [i.e. to midspace] once existed between the levels of
pervaded space, but these are now less quiescent.” 11:7.2 This quiet space is more
movable than midspace but less movable than the space within the six concentric
space levels. The decreased movability of this quiet space appears to alter the
space-forces which otherwise pervade the master universe. “Our students of
these phenomena are in doubt as to the exact status of the space-forces existing in
this zone of relative quiet which encircles the seven superuniverses.” 12:1.14
Midspace separates pervade-able from nonpervadable space. Quiet space zones
separate the pervade-able spaces in each concentric revolving space level. The
property of pervade-ability in the quiet space zones appears to be altered in some
manner along with changes in movability.

The geometry of space does not necessarily correspond to Euclidean

geometry; a straight line in one spacetime frame may be curved in other
spacetime frames. Space can be treated as a physical property of matter. The
space within a body rotates and moves with it due to the gravitational force
associated with matter. Revelation confirms that space can be treated as a
property of matter in a relative sense, but space is not derived from energy-mass,
as current theory supposes. Space motions also occur independently of matter
and gravity, such as in space respiration. The infinitesimals of space have
variable movability relative to absolute extension. Space has variable degrees of

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pervade-ability by certain space-forces. The simple concept of space has become
a complex and nuanced reality with several distinct physical properties.

3. Space Levels of the Master Universe

Within the pervaded space of the master universe is the narrower V-shaped
plane of material creation. The vertical height of pervaded space increases more
rapidly than the vertical height of material creation as the distance from Paradise
increases. Within this V-shaped plane of materialization, there are six distinct
space levels. “The master universe is existent in six concentric ellipses, the space
levels encircling the central Isle.” 12:1.3 The eternal universe of Havona is the first
space level, and it is in clockwise revolution about Paradise. It is surrounded by
the space level of the seven superuniverses, which is in counterclockwise
revolution about Paradise.

Together the Havona and superuniverse space levels are referred to as the
grand universe, the domain of the Supreme Being. Encircling the grand universe
is the realm of the Ultimate, which consists of four outer space levels revolving
about Paradise in alternating directions.

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 This alternate zoning of the master universe, in association with the alternate
clockwise and counterclockwise flow of the galaxies, is a factor in the
stabilization of physical gravity designed to prevent the accentuation of gravity
pressure to the point of disruptive and dispersive activities. Such an
arrangement exerts antigravity influence and acts as a brake upon otherwise
dangerous velocities. 11:7.9

The first outer space level begins about half a million light-years beyond the
superuniverses. There is “an unbelievable energy action which increases in
volume and intensity for over twenty-five million light-years.” 12:1.14 Twenty-five
million light-years is about 1,000 times the distance from Urantia to the center of
the Milky Way galaxy. There is, however, no mention of the outer limit or extent
of the first outer space level. These alternately revolving space levels are
separated by quiet space zones.
…the master universe [is] a series of elliptical space levels of lessened
resistance to motion, alternating with zones of relative quiescence… 12:1.2

A space level thus functions as an elliptical region of motion surrounded on all

sides by relative motionlessness. Such relationships of motion and quiescence
constitute a curved space path of lessened resistance to motion which is
universally followed by cosmic force and emergent energy as they circle
forever around the Isle of Paradise. 11:7.8

These alternating concentric zones of movable and partially immovable space

form elliptical paths in which the alternating revolution of energy-mass about
Paradise encounters the least resistance to motion. Cosmic (primordial) force is
the energy from which ultimatons are evolved. Ultimatons are the first form of
emergent energy and are held in orbit about Paradise by absolute gravity. The
revolution of cosmic force and emergent energy pervading the master universe
encounters the least resistance to motion within the confines of a space level.
Ultimatons evolve into baryons, the electronic matter of electrons, protons, and
neutrons. Electronic matter is a form of universe power that is responsive to
linear gravity. Space can be treated as a property of matter, so it moves with the
revolution of energy-matter in each level. The pervaded space in each space level
flows along a curved path surrounded on all sides by less movable space. The
motion of space and matter within these concentric zones is described as
secondary absolute motion relative to Paradise. “Secondary motion—the
alternate directional swings of the successive space levels.” 12:4.9

The secondary absolute motions of space and energy-mass within the levels of
the master universe form a hierarchical organization of different time-spaces.
Time comes by virtue of motion. Relativity demonstrates that the motions of both
velocity and acceleration change spacetime. The relative relationships between
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time, space, and motion lead to the conclusion that mass and energy are
equivalent, as expressed in the famous equation: = . A Mighty Messenger
confirms the essential correctness of this relationship: “The increase of mass in
matter is equal to the increase of energy divided by the square of the velocity of
light.” 42:4.11 The galaxies in the superuniverses are subject to both the linear
velocity revolution and a centripetal acceleration toward Paradise. The rate at
which time passes in a GPS satellite in orbit about earth is determined by both its
orbital velocity and the acceleration of gravity. [1] The rate at which time passes
in the superuniverse space level depends upon the linear orbital velocity and the
centripetal gravitational acceleration.

The finite spacetime of the superuniverses differs from the spacetime in the
other space levels. The time-space in the central universe of Havona is
predominantly transcendental. “Much of Paradise-Havona appears to be on the
transcendental order.” 106:0.5 There is no time on eternal Paradise, but there is
time in Havona. “Time is not reckoned on Paradise…. But time is germane to the
Havona circuits and to numerous beings of both celestial and terrestrial origin
sojourning thereon.” 14:1.11 The energy in Havona has gravitationally responsive
mass, but the reality of this mass is not otherwise detectable by us. “The physical
realities of Havona represent an order of energy organization radically different
from any prevailing in the evolutionary universes of space.” 14:2.2 “If a Urantia
mortal could be transported to Havona, he would there be deaf, blind, and
utterly lacking in all other sense reactions…” 14:2.4 Havona energy is described as
a further evolution of electronic (baryonic) matter. Energy evolves from cosmic
force to emergent energy and then to the universe power of baryonic energy-
matter in the superuniverses. But then “energy-power … seems to begin to swing
back towards force, but force of a nature very unlike that of space potency and
primordial force. Havona energy systems are not dual; they are triune. This is the
existential energy domain of the Conjoint Actor, functioning in behalf of the
Paradise Trinity.” 42:2.16

The volume of the universe is one whole extension from an absolute

perspective, and the master universe is a transcendental whole consisting of six
concentric time-space realities. “Among those realities which are associated with
the transcendental level are the following …. The concept of the master
universe.” 105:7.4, 105:7.6 The universe of universes is; the master universe eventuates;
the superuniverses are created in space and evolve in time. The galaxies in outer
space exist in spacetimes where the measures of distance and duration are
different from what they are in the finite spacetime of the superuniverses. These
relativistic differences bear directly upon any effort to determine the distances to

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and the motions of galaxies in outer space. From our location there are
inescapable “time-space distortions” which significantly affect our observations
of outer space galaxies. “Although your spectroscopic estimations of astronomic
velocities are fairly reliable when applied to the starry realms belonging to your
superuniverse and its associate superuniverses, such reckonings with reference
to the realms of outer space are wholly unreliable.” 12:4.14

4. The Beginning

The mind of man must have a starting point for the visualization of universe
history… 8:1.10

From our perspective, universe history must have a beginning. Simultaneous

eternity events are presented to us as a sequence of temporal events initiated by a
First Cause. In this context, universe history begins with the personalization of
the Infinite Spirit by the Universal Father and the Eternal Son.
In the eternity of the past, upon the personalization of the Infinite Spirit the
divine personality cycle becomes perfect and complete. The God of Action is
existent, and the vast stage of space is set for the stupendous drama of
creation—the universal adventure—the divine panorama of the eternal ages.
8:1.1

In this particular sequential accounting, the six other Absolutes of Infinity

conceptually exist prior to the Infinite Spirit, even though all seven are eternally
co-existent. The apparent reason for this approach is to highlight the nature of
the Infinite Spirit in his universal role as the God of Action. “As the God of
Action, he is the apparent ancestor of motion, change, and relationship.” 9:1.1
Universe history begins with the first motion, which marks the beginning of time
and the cycles of eternity. Just before the hypothetical eternity moment of
creation, the space-energy from which all material creation will arise and the
absolute gravity which will dynamically unify creation are potentials inherent in
Paradise. The infinite potential for energy in the Unqualified Absolute is
cosmically focalized on nether Paradise. The infinite gravitational potential of the
Universal Absolute is also focalized on nether Paradise. The unactualized
potentials for energy and gravity are present. The God of Action becomes

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personally existent and creates the central universe of Havona in the physical
reality of space.
The Infinite Spirit eternalizes concurrently with the birth of the Havona worlds,
this central universe being created by him and with him and in him in
obedience to the combined concepts and united wills of the Father and the Son.
The Third Person deitizes by this very act of conjoint creation, and he thus
forever becomes the Conjoint Creator. 8:1.7

These are the grand and awful times of the creative expansion of the Father and
the Son by, and in, the action of their conjoint associate and exclusive
executive, the Third Source and Center. 8:1.8

Upon attaining self-consciousness, “The first act of the Infinite Spirit is the
inspection and recognition of his divine parents, the Father-Father and the
Mother-Son.” 8:1.2 In this sequence, the absolute physical realities of Paradise and
absolute extension hypothetically precede the birth of the Infinite Spirit and the
creation of Havona and space. Paradise and absolute extension constitute an
absolute inertial frame of reference, which exists prior to the emergence of actual
energy-mass, time, space, and gravity in response to the first creative action of
the Infinite Spirit.

The central universe of Havona eventuates in perfection, unlike the universes

of time and space which evolve toward this goal. Havona is perfect from the
moment of its creation: “…evolution is not the order of the central universe…”
24:7.1 Havona is encircled by the dark gravity bodies, which presumably appear

at the same eternity moment as Havona. The revolution of the billion worlds of
the central universe in a single plane is perfectly stabilized and balanced by the
gravitational forces emanating from both Paradise and the dark gravity bodies:
“Triata physical constitution, coupled with the balancing effect of the immense
dark gravity bodies, makes it possible so perfectly to equalize the physical forces
and so exquisitely to balance the various attractions of this tremendous creation.”
14:3.6 There is currently a semiquiet space zone encircling the dark gravity
bodies, separating them from the innermost circuits of the seven superuniverses.
This semiquiet space zone was once similar to midspace, which mediates the
transition from time to eternity, but is “now less quiescent.” 11:7.2

Havona and the dark gravity bodies are all that exist in space at the beginning
of the cycles of eternity. The superuniverse and outer space levels have not yet
been created. It seems that beyond the midspace surrounding the dark gravity
bodies lies only the eternal infinity of absolute extension.
The first Deity-creating act of the Infinite Spirit, functioning apart from the
Trinity but in some unrevealed association with the Father and the Son,
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 personalized in the existence of the Seven Master Spirits of Paradise, the
distributors of the Infinite Spirit to the universes. 9:8.2

Following the creation of the central universe by the Infinite Spirit and his
recognition of the Father and the Son, his first creative act is the personalization
of the Seven Master Spirits. “The Seven Master Spirits are the supreme and
ultimate representatives of the Infinite Spirit.” 13:4.2 The Master Spirits are the
source of mind in the grand universe. “The mind endowment of the seven
superuniverses is derived from the Seven Master Spirits, the primary
personalities of the Conjoint Creator. These Master Spirits distribute mind to the
grand universe as the cosmic mind…” 9:4.3 Also following the birth of the Infinite
Spirit and before the creation of the superuniverse space level, the Paradise
Trinity creates God the Supreme. “God the Supreme as a person existed in
Havona before the creation of the seven superuniverses, but he functioned only
on spiritual levels.” 56:6.2 God the Supreme is the finite spirit personality
expression of the Paradise Trinity. “God the Supreme in Havona is the personal
spirit reflection of the triune Paradise Deity.” 0:7.7 At this hypothetical eternity
moment the Supreme Being does not function on either mindal or material levels
of experience.

The Supreme Being is the evolutionary Deity of the grand universe.

The Supreme Being is the unification of three phases of Deity reality: God the
Supreme, the spiritual unification of certain finite aspects of the Paradise
Trinity; the Almighty Supreme, the power unification of the grand universe
Creators; and the Supreme Mind, the individual contribution of the Third
Source and Center and his co-ordinates to the reality of the Supreme Being.
22:7.11

The Supreme Being is personally experiencing the achievement of Deity unity

as the evolving and experiential God of the evolutionary creatures of time and
space. 0:2.15

The Almighty Supreme is the “the power unification of the grand universe
Creators” 22:7.11 “evolving on the value-level of nonpersonal activities.” 0:8.10 The
grand universe Creators are the Seven Master Spirits, the Ancients of Days, and
the Paradise Creator Sons, of whom Christ Michael is one. Their manifestations
of creative power are unified in the Almighty Supreme. Apart from the presence
of absolute and linear gravity, the grand universe Creators are responsible for
creating, controlling, and upholding the physical domain of the Supreme. The
personal spirit of God the Supreme and the material power of the Almighty
Supreme are experientially unified by the Supreme Mind.

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 The evolution of the Almighty power of Supremacy by diverse divinity
synthesis in the evolving universes eventuated in a new power presence of
Deity which co-ordinated with the spiritual person of the Supreme in Havona
by means of the Supreme Mind, which concomitantly translated from the
potential resident in the infinite mind of the Infinite Spirit to the active
functional mind of the Supreme Being. 56:6.2

The mind bestowal of the Third Source and Center unifies the spirit person of
God the Supreme with the experiential power of the evolutionary Almighty.
116:3.2

God the Supreme exists before the creation of the superuniverses. As the
Paradise Trinity establishes the destiny of the universe of universes in the Deity
Absolute, the Trinity also establishes the destiny of the grand universe in God
the Supreme. The superuniverse space level is the first thing created after
Havona is eventuated. “The first post-Havona creation was divided into seven
stupendous segments, and the headquarters worlds of these superuniverse
governments were designed and constructed.” 15:0.2 It does not appear that the
four outer space levels are present at the time these headquarters worlds are
constructed. The Almighty Supreme becomes a time-space actuality with the
creation of the headquarters worlds of the seven superuniverses. At the same
time the Supreme Mind is bestowed by the Infinite Spirit.

The headquarters world of each superuniverse is the first materialization in

each of these seven space segments. These headquarters worlds were created
near the beginning of the cycles of eternity. “The present scheme of
administration has existed from near eternity, and the rulers of these seven
superuniverses are rightly called Ancients of Days.” 15:0.2 “When you reach
Paradise and search the written records of the beginning of things, you will find
that the first entry appearing in the personality section is the recital of the
trinitization of these twenty-one Ancients of Days.” 18:3.4

The capitals of the superuniverses are architectural spheres, which are real
physical bodies which do not evolve naturally. They are specially created and
“built according to plans and specifications.” 15:5.13 “They have just double the
number of elements of the evolved planets. Such made-to-order worlds not only
abound in the heavy metals and crystals, having one hundred physical elements,
but likewise have exactly one hundred forms of a unique energy organization
called morontia material.” 48:1.3 Architectural spheres are directly organized by the
power directors: “…very little of superuniverse mass is organized by the direct
action of the power directors (as in the construction of architectural spheres).”
15:5.1 “With the exception of the architectural spheres, all space bodies have had

an evolutionary origin.” 15:6.7 With the creation of these material headquarters

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worlds by the grand universe Creators, the power of the Almighty Supreme
becomes active in time and space. In response (or anticipation) the Infinite Spirit
bestows the Supreme Mind. The Supreme Mind is the evolving personal self-
consciousness of the Supreme Being.
The relationship between the finite cosmic mind and the divine absolute mind
appears to be evolving in the experiential mind of the Supreme. We are taught
that, in the dawn of time, this experiential mind was bestowed upon the
Supreme by the Infinite Spirit... 9:7.4

The evolution of the seven superuniverses begins no less than one trillion
years ago and certainly long before this. Our sun emerged from the Andronover
nebulae, one of the great many nebulae from which the Milky Way has been
built. About 987 billion years ago “The Primary Master Force Organizers of
Paradise had long been in full control of the space-energies which were later
organized as the Andronover nebula.” 57:1.2 At this time an inspector from
Uversa determined that the space-energies in our location had reached a
favorable stage for the further development of a nebula. An Associate Master
Force Organizer initiated the transformation of puissant energy into emergent
energy about 875 billion years ago. 57:1.6 This was the 876,926th nebula initiated in
Orvonton. About 800 billion years ago the force organizer withdrew from the
Andronover nebula and the power directors and physical controllers of
Orvonton took charge of its further development. Six billion years ago our sun
was one of the last thrown off by Andronover during its terminal breakup. 57:4.8
This is not grossly different from the current estimate of 4.6 billion years which
astrophysicists have estimated as the sun’s age.

5. Space Respiration

There are two motions of space which are absolute in relation to Paradise. The
alternate revolutions of space in the six levels of the master universe are
described as secondary absolute motions of space. The primary motion of space
is that of space respiration. The current flow of space out of the upper and lower
reservoirs through the transmuting channels beneath Paradise and into the
master universe is part of the two billion year cycle of space respiration. “The
entire seven superuniverses participate in the two-billion-year cycles of space

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respiration along with the outer regions of the master universe.” 12:4.12 The
Paradise-Havona day is the “the standard time measurement for the seven
superuniverses, although each maintains its own internal time standards.” 14:1.13
The superuniverses cannot use the Paradise-Havona day as a time standard,
because “the totality of space respiration destroys its local value as a time
source.” 12:5.1 This implies that in the absence of space respiration there would be
a constant relativistic relationship between Havona time and superuniverse time.
The expansion and contraction of space respiration alters the relative relationship
between time in central and superuniverses.

Pervaded space is expanding horizontally, pushing the border of midspace

outward from Paradise. Unpervaded space is contracting, and the far boundary
between midspace and unpervaded space is moving vertically toward Paradise.
This expansion-contraction occurs from just beneath Paradise. “Roughly: space
seemingly originates just below nether Paradise…” 11:2.11 where unpervaded
reservoir space emerges into pervaded space after being made pervade-able in
the transmutation channels. Conceptually, the ultimate number of infinitesimals
in pervaded space is increasing, while the number in the space reservoirs is
decreasing. Since the infinitesimals of space have a real but indeterminate
volume, the addition of infinitesimals to the master universe at a point just below
Paradise causes space to expand outward. This expansion of physical space
occurs relative to absolutely stationary Paradise.

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 The motion of space expansion does not alter the observed velocity of light.
However, the whole spectrum of light from a distant source is redshifted toward
lower frequencies by a receding motion. Hubble discovered the expansion of
space by realizing there is a systematic increase in redshift as distance increases.
The more distant a galaxy is, the greater its recessional velocity and thus the
redshift in its spectrum. This systematic increase in redshift due to an inferred
increase in recessional velocity is the primary evidence of space expansion.
Under the constraints of the still preeminent theory of general relativity, this
increase in velocity is due to the metric expansion of space. It is not due to the
faster motion of a distant galaxy through space. Since increasing recessional
velocity is assumed to be caused by the metric expansion of space, space is not
expanding into something or even nothing, for that matter. The metric expansion
of space causes an internal increase in the diameter of the finite universe, but
there is no external increase in its diameter. There is no outside to the universe in
general relativity, as well as no center or circumference. The universe is finite but
unbounded.

In revelation, pervaded space is expanding into empty midspace. There is a

continual increase in the number of infinitesimals, resulting in an increase in the
total volume of pervaded space. Space is presently expanding from a single
universe location “just below nether Paradise.” There is currently an “outward
and uniform expansion of the physical creations of all pervaded space.” 12:4.12
The boundary between the increasing volume of pervaded space and midspace
is being pushed outward to greater distances from Paradise. This currently
increasing volume should result in a decreasing mass density within the master
universe.

During this expansion phase, mass in the universe is being pushed outward
from Paradise, moving against the pull of absolute gravity. “When the universes
expand and contract, the material masses in pervaded space alternately move
against and with the pull of Paradise gravity.” 12:4.13 However, there is no
mention of the degree to which material masses are carried along by space
expansion. In the current understanding, universe space is expanding but space
is not expanding within the confines of the Local Group, which is the group of
galaxies in the neighborhood of the Milky Way. The attractive force of gravity
holding the Local Group of galaxies together effectively nullifies the expansion of
space within this volume. The superuniverses are held in revolution about
Paradise by gravity, and it is unclear to what degree this gravitational force
might nullify the primary motion of space expansion.

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 The cause of space respiration is not known, although it is the opinion of the
Perfector of Wisdom that the Infinite Spirit may be responsible. “We think the
Conjoint Actor initiates motion in space. If the Conjoint Actor produces the
motions of space, we cannot prove it.” 12:4.3-4 Space respiration is currently about
500 million years into its two billion year cycle. “Pervaded space is now
approaching the mid-point of the expanding phase, while unpervaded space
nears the mid-point of the contracting phase, and we are informed that the
outermost limits of both space extensions are, theoretically, now approximately
equidistant from Paradise.” 11:6.4 Equidistance can only have meaning here if
distance is measured in the reality frame of absolute extension.

6. Current Theory of Space Expansion

The rate of space expansion is measured by the Hubble constant and is found
by dividing the velocity of recession by the distance to astronomic objects: =
/ . Space expansion has a generally accepted value of = 74.3 ± 2.1 kms /
Mpc, based on the work of the Hubble Space Telescope Key Project Team in 2011.
[5]
This value has not changed significantly over the last decade. With each
additional megaparsec of distance (1 Mpc = 3.26 million light-years) the velocity
of recession increases by 74 km/sec. Based upon general relativity, current theory
conceives of space as expanding from every point in every direction in the same
way. Revelation informs us that we are relatively near the universe location from
which space is currently expanding as a result of the Deity-controlled cycle of
space respiration. In both cases distant galaxies would appear to be expanding
away from our region of space.

The Big Bang theory supposes that the universe emerges from a gravitational
singularity in which time and space did not exist, but energy-mass and gravity
did. (What it means to “exist” in the absence of time and space is not addressed.)
This original gravitational singularity changes (in the absence of time and for
some unknown reason) and an explosion of energy-mass results in the beginning
of time and the expansion of space. The universe very rapidly fills with hot,
dense, expanding plasma, which has momentum and continues to expand,
cooling in the process. This plasma is opaque to electromagnetic energy, so
photons cannot travel very far without being absorbed by it. About 380,000

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years after the Big Bang, the temperature cools to about 3000° K (Kelvin
temperature scale). At this temperature electrons and protons begin to combine,
mostly as hydrogen atoms.

This transition from a diffuse hot plasma state to discrete hydrogen atoms
occurs at roughly the same time everywhere. Hydrogen atoms do not block light,
and the universe becomes transparent. This transition from a plasma state to an
atomic state is referred to as the “time of last scattering.” The photons emitted
during this period are believed to be the origin of the cosmic microwave
background (CMB) radiation detected today. After more than 13 billion years of
space expansion, the temperature of these photons drops from about 3000° to
2.728° K. [6] This drop in temperature is due to the expansion of space, which
causes the frequency of a photon to be redshifted to a lower frequency (longer
wavelength, lower temperature). Working backwards, the temperature at the
time of emission, , approximately equals the redshift (z) of the radiation
multiplied by the observed temperature: ≅ (1 + ). The redshift of the CMB
radiation is calculated to be ≅ 1089, which gives an emission temperature at
the time of last scattering of about 2974° K.

The CMB radiation was first detected in 1964 by Penzias and Wilson of Bell
Labs, who received the 1978 Nobel Prize for their discovery. They estimated its
temperature at about 3° K. Extensive measurements have since established that
the temperature of space is 2.728° K. Under current theory, the CMB radiation
should have the same temperature in every direction of the sky, because it was

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emitted from everywhere in space at the time of last scattering. However, a
significant and systematic variation in this temperature of ± 0.003372° K (3.372°
mK) was found in the early 1990s. The variation in temperature depends entirely
upon the direction of observation. [6]

This temperature variation can be explained by the peculiar motion of the sun.
If the sun is moving relative to the universal field of the CMB radiation, then this
motion produces a Doppler shift which causes the measured temperature to be
slightly warmer at 2.731° K (2.728° K + 0.003372° K) in the direction of motion.
The temperature increases because the radiation is blueshifted to a higher
frequency (warmer temperature) by the sun’s velocity. The sun’s velocity in this
direction is calculated to be 371 km/s. The direction of motion in which the
temperature is highest is referred to as the CMB dipole. In exactly the opposite
direction, the cool pole, the temperature reaches a low of 2.725° K (2.728° K -
0.003372° K). If the sun was stationary relative to the CMB, there would be no
CMB dipole, and the temperature would be 2.728° K in every direction. The
consistency in the temperature of space in every direction, once the sun’s motion
is accounted for, demonstrates that the CMB radiation is a universal
phenomenon.

Revelation describes a different origin for this CMB radiation. Cosmic force
pervades the master universe and has a theoretical temperature of absolute zero.
“…cold merely signifies absence of heat—comparative energy rest—the status of
the universal force-charge of space provided neither emergent energy nor
organized matter were present and responding to gravity.” 42:4.5 However,
“Throughout all organized space there are gravity-responding energy currents,
power circuits, and ultimatonic activities, as well as organizing electronic
energies.” 42:4.6 “Gravity presence and action is what prevents the appearance of
the theoretical absolute zero, for interstellar space does not have the temperature
of absolute zero.” 42:4.6 Cosmic force has a theoretical temperature of absolute
zero, but this temperature is not actually attainable because of gravity and other
energy activities. These phenomena generate microwaves everywhere in space,
resulting in an average temperature of 2.728° K. The CMB radiation can be
interpreted as evidence of ongoing gravity and energy interactions, instead of as
the product of a primordial event occurring billions of years ago.

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 Chapter 5
Creation and Evolution of Energy

It is currently thought that energy is self-existent and eternal; at no time is it ever

created or destroyed. Revelation agrees that existent energy is eternal but not
that it is self-existent. Energy is being created continuously. The absolute origin
of energy is in the infinite energy potential of the Unqualified Absolute. Space
potency in the Unqualified Absolute appears to be caused by Deity-initiated
vibrations in the outer zone on the nether surface of Paradise. The concept of
space potency is somewhat comparable in nature but not in origin to the
theoretical concept of zero-point energy developed in the early part of the 20th
century.

Energy evolves from the prereality of space potency in the Unqualified to the
transcendental reality of cosmic force in response to the presence of the Paradise
Master Force Organizers. The concept of cosmic force is comparable in several
ways to the current concept of vacuum energy. This energy was first
experimentally confirmed to exist in 1957. The theoretical quantity of vacuum
energy (cosmic force) per cubic meter of space is unimaginably large, which
makes it impossible for this energy to be responsive to gravity. Cosmic force is
not responsive to gravity. It appears to be the medium in which the
instantaneously interacting matter waves of quantum mechanics propagate.

Cosmic force is intentionally evolved by the force organizers into ultimatons,

the first evolutionary stage of energy responsive to the absolute gravity of
Paradise. Ultimatons are further evolved by the intentional action of the power
directors into electrons, which typically contain 100 ultimatons. Ultimatons also
evolve into electrons in response to gravity and temperature extremes. Physics
has no explanation for the positive and negative electric charges exhibited by
protons and electrons and assumes they are elemental properties of matter. We
are told that electric charge is determined by the axial revolution of the
ultimatons making up protons and electrons. There is persuasive evidence that
ultra-high energy cosmic rays, first detected in 1961 by the Rossi Group at M.I.T.,
consist of ultimatons hitting the upper atmosphere at nearly the velocity of light.

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 1. Evolutionary Stages

Energy originates in the Unqualified Absolute and evolves through seven

stages from the prereality of dead space potency to the absolute reality of living
monota.
We incline to the belief that monota is the living, nonspirit energy of Paradise
— an eternity counterpart of the living, spirit energy of the Original Son —
hence the nonspiritual energy system of the Universal Father. 42:2.19

We cannot differentiate the nature of Paradise spirit and Paradise monota; they
are apparently alike. 42:2.20

The physical body of Paradise consists of absolutum, which is “a

homogeneous organization of space potency…. This Paradise source material is
neither dead nor alive; it is the original nonspiritual expression of the First
Source and Center.” 11:2.9 Monota evolves from space potency, but this evolution
involves a transformation from dead to living energy. Beyond the electronic
stage of evolution, “energy-power … seems to begin to swing back towards
force, but force of a nature very unlike that of space potency and primordial
force.” 42:2.16 Monota is the living nonspirit energy which animates the material
body of Paradise. For even the highest beings, the nature of this nonspirit energy
is essentially indistinguishable from spirit energy.

The fourth evolutionary stage is that of electronic energy-matter consisting of

subatomic and atomic particles. The evolutionary stages of energy are
characterized by a progressive slowing down of the angular velocity of energy
particles, their rate of rotation, and by their responsiveness to various forms of
gravitation. The authors use the term energy in the broadest possible sense.
“ENERGY we use as an all-inclusive term applied to spiritual, mindal, and
material realms.” 0:6.2 With respect to physical energy, the Divine Counselor
says, “We cannot follow your generally accepted definitions of force, energy, and
power. There is such paucity of language that we must assign multiple meanings
to these terms.” 0:6.2
In discussing physical-energy manifestations, we generally use the terms
cosmic force, emergent energy, and universe power. These are often employed
as follows:

1. Cosmic force embraces all energies deriving from the Unqualified Absolute
but which are as yet unresponsive to Paradise gravity.

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 2. Emergent energy embraces those energies which are responsive to Paradise
gravity but are as yet unresponsive to local or linear gravity. This is the pre-
electronic level of energy-matter.

3. Universe power includes all forms of energy which, while still responding to
Paradise gravity, are directly responsive to linear gravity. This is the electronic
level of energy-matter and all subsequent evolutions thereof. 0:6.4-7

The evolution of space potency into cosmic force on nether Paradise is not
described, but this evolution is not exclusively limited to the activated zone of
the Unqualified Absolute. Space potency is also transmuted into cosmic force by
the functioning of the Paradise Master Force Organizers in the pervaded space of
the master universe. “The passive presence of the primary force organizers is
sufficient to transform space potency into primordial force…” 42:2.10 When
cosmic force is transmuted from space potency by the presence of a Paradise
Master Force Organizer, it is usually referred to as primordial force; “…the
openly recognized transmutation of space potency into primordial force is the
primary differentiating function of the tension-presence of the living Paradise
force organizers.” 42:2.7 The force organizers evolve cosmic force from space
potency for the purpose of creating nebulae.
Paradise force organizers are nebulae originators; they are able to initiate about
their space presence the tremendous cyclones of force … [which bring] into
being the spiral and other nebulae, the mother wheels of the direct-origin suns
and their varied systems. 15:4.4

In outer space the force organizers are apparently responsible for the
production of the gigantic universe wheels which are now in process of stellar
evolution…” 12:4.6

The word “nebula” is used to describe gravitationally bound structures over a

very wide scale. A Universal Censor says he knows of nebulae consisting of a
few tens of thousands of stars and of others containing “as many as one hundred
million suns.” 15:4.5 Our sun was one of the last originating in the Andronover
nebula, from which over a million suns emerged. “The total number of suns and
sun systems having origin in the Andronover nebula was 1,013,628. The number
of the solar system sun is 1,013,572.” 57:4.8

The size, location, and timing of the creation of nebulae by the force
organizers are determined by the Architects of the Master Universe, who dwell
in the west of Paradise. “The Architects of the Master Universe have at their
disposal numerous groups of assistants and helpers, including two vast orders of
force organizers, the primary eventuated and the associate transcendental.” 31:9.12
“These two mighty orders of primordial-force manipulators work exclusively

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under the supervision of the Architects of the Master Universe, and at the
present time they do not function extensively within the boundaries of the grand
universe.” 29:5.4 The creation of the material cosmos is intelligently directed;
nebulae and galaxies do not randomly appear in space as a simple consequence
of mindless physical laws. The organization of material creation into space levels
revolving about the absolute gravitational center of Paradise requires a certain
measure of symmetrical balance in the cosmic distribution of mass.

The passive presence of a force organizer is sufficient to transmute the absoluta

of space potency into cosmic force. Primordial force is not responsive to either
linear or absolute gravity. “Pure energy (primordial force) and pure spirit are
wholly preresponsive to gravity. These primal forces, inhering in the Absolutes,
are personally controlled by the Universal Father.” 56:1.3 This personal control of
cosmic force by the Father includes cosmic gravity. “The bestowal of cosmic
force, the domain of cosmic gravity, is the function of the Isle of Paradise.” 12:8.2
Cosmic gravity holds cosmic force in revolution about Paradise in the curved
paths of the space levels: “cosmic force and emergent energy … circle forever
around the Isle of Paradise.” 11:7.8

Following the transmutation of space potency into cosmic force, Primary

Master Force Organizers evolve it into the first stage of emergent energy, referred
to as puissant energy. Puissant energy begins to display some responsiveness to
absolute Paradise gravity. “Puissant energy is not at first definitely responsive to
the Paradise-gravity pull though probably yielding an aggregate-mass or space-
directional response to the collective group of absolute influences operative from
the nether side of Paradise.” 42:2.11 The Mighty Messenger admits to “our
inability fully to comprehend the origin, nature, and transmutations of cosmic
force.” 42:2.23 “The Nebadon Melchizedeks long since denominated the
phenomenon of the transmutation of cosmic force into universe power as one of
the seven ‘infinities of divinity.’” 42:2.22

When puissant energy begins to manifest sufficient responsiveness to absolute

gravity, the Primary Master Force Organizers step aside for the Associate
Transcendental Master Force Organizers. “When energy emerges to the level of
initial response to the circular and absolute-gravity grasp of Paradise, the
primary force organizers give way to the functioning of their secondary
associates.” 42:2.11 This order of force organizers transmutes puissant energy into
the second stage of emergent energy, referred to as gravity energy. The ultimaton
is the first form of emergent energy that is fully responsive to absolute gravity.

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 These force organizers transmute primordial force (pre-energy not responsive
to direct Paradise gravity) into primary or puissant energy, energy transmuting
from the exclusive grasp of the Unqualified Absolute to the gravity grasp of the
Isle of Paradise. They are thereupon succeeded by the associate force
organizers, who continue the process of energy transmutation from the primary
through the secondary or gravity-energy stage. 29:5.5

Space potency appears to be an energetic vibration of some kind manifesting

as the free space presence of the Unqualified Absolute. Primordial (cosmic) force
is a transcendental and undifferentiated force blanket pervading the master
universe. Puissant energy is the initial form of emergent energy and includes the
infraultimatonic rays of wave-energy: “the borderland revolutions of ultimatons
as they begin to assume definite form. This is the first stage of emergent energy
in which wavelike phenomena can be detected and measured.” 42:5.3 The second
stage of emergent energy is the ultimaton, which is “directly responsive to the
circular grasp of Paradise (absolute) gravity.” 42:2.12 Ultimatons are now being
indirectly detected, apparently, as ultra-high energy cosmic rays striking the top
of the earth’s atmosphere. Ultimatons are “the pre-electronic level of energy-
matter.” 0:6.6

Within the grand universe the Universe Power Directors usually take over
from the Associate Transcendental Master Force Organizers and continue the
evolution of energy from ultimatons into electrons and atoms. “Upon the
appearance of gravity response, the Associate Master Force Organizers may
retire from the energy cyclones of space provided the Universe Power Directors
are assignable to that field of action.” 42:2.12 However, most of this evolution of
electronic matter from ultimatons seems to occur naturally in response to gravity
and temperature extremes: “…very little of superuniverse mass is organized by
the direct action of the power directors.” 15:5.1 It appears that the Associate
Master Force Organizers turn nebulae over to the Universe Power Directors in
the grand universe but not in the universes of outer space. “The Seven Master
Spirits are the creators of the Universe Power Directors and their associates,
entities who are indispensable to the organization, control, and regulation of the
physical energies of the grand universe.” 16:4.3

Ultimatons are responsive to absolute Paradise gravity but not to linear

gravity. However, ultimatons “disclos[e] a certain potential for sensitivity to the
linear-gravity pull inherent in the soon appearing material mass of the electronic
and the postelectronic stages of energy and matter.” 42:2.12 A typical electron is
constituted of exactly one hundred ultimatons. “There are never more nor less
than one hundred ultimatons in a typical electron.” 42:6.5 Electrons and other
subatomic particles are fully responsive to linear gravity. When ultimatons are

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organized into an electron, their potential for linear gravity response becomes
actualized. Electronic matter is responsive to both absolute and linear gravity.

Table 1: Energy Levels and Forms of Gravitation

evolved level particle form of gravitation
0. space potency pre-force fluctuations none
1. cosmic force virtual particles cosmic gravity
2a. puissant energy infra-ultimatons partial absolute gravity
2b. gravity energy ultimatons absolute gravity
3. universe power electrons/atoms linear & absolute gravity

The varying gravitational responses of cosmic force, emergent energy, and

universe power are due to different forms of gravitation as well as to the scale of
the structures involved. There is also a correlation between gravitational
response and the angular velocity of energy particles. “When the energies of the
universe are so slowed down that they acquire the requisite degree of motion,
then, under favorable conditions, these same energies become mass.” 133:5.10 “The
ultimatons, unknown on Urantia, slow down through many phases of physical
activity before they attain the revolutionary-energy prerequisites to electronic
organization.” 42:6.4 This relationship between angular velocity and gravitational
response is dynamic. A change in the angular velocity of a particle causes a
change in the effective force of gravity acting upon it. “Ultimatons are capable of
accelerating revolutionary velocity to the point of partial antigravity behavior,
but they cannot, independent of force organizers or power directors, attain the
critical escape velocity of deindividuation, return to the puissant-energy stage.”
42:6.3 An increase in angular velocity results in a decrease in gravitational
responsiveness, partial antigravity behavior.

In the Standard Model of particle physics, the electron is taken to be an

elementary particle with no subcomponents. Revelation describes four pre-
electronic forms of energy: space potency, cosmic force, puissant energy, and
ultimatons.

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 2. Space Potency and Zero-Point Energy

The discovery of special relativity in 1905 demonstrated that space and time
are not absolutely constant and independent realities. As velocity increases,
duration in the moving frame stretches out, slows down, “dilates,” and distance
contracts and shrinks in the direction of motion. In special relativity the
relationship between spacetime frames is given by the Lorentz term, =
1/ 1 − ⁄ , which is always greater than or equal to one. This term
incorporates the fundamental relationship between the relative linear velocity
of some object and the velocity of light c in an observer’s frame of reference.
Duration in a moving frame ( ) stretches out as linear velocity increases: =
. Distance in a moving frame ( ) contracts parallel to the vector of motion as
linear velocity increases: = / . Distance and duration differ in different
inertial frames, but the product of distance and duration is a universal constant
in every inertial frame, since / is unity. This constant product of time and
space is due to the fact that the velocity of light – distance divided by duration –
is a universal constant.

1− ⁄ · = ·
1− ⁄

This constant product leads to the idea of a spacetime continuum, in which

distance and duration can be measured to an arbitrarily high degree of precision.
In 1927 Werner Heisenberg published his paper on the uncertainty principle,
which demonstrates that both the position and motion of a particle cannot be
measured with exact precision at the same instant. The more accurately the
position of a moving particle is measured, the less accurately its momentum
(mass times velocity) at that instant can be measured, and conversely. “It is
impossible accurately to determine, simultaneously, the exact location and the
velocity of a moving object.” 65:6.1 Position and momentum are called conjugate
variables in quantum theory.

The limit of accuracy in measuring a particle’s position can be represented by

Δ , and the limit of accuracy in its linear momentum by Δ . The uncertainty
principle states that the product of these conjugate variables is always greater
than or equal to one-half of the Planck constant ℎ, which is the minimum
possible change in energy, a quantum of action.
ℎ
Δ Δ ≥
2
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 The rate of time in the frame of the particle is determined by its relative
velocity. A change in the particle’s velocity causes a change in its time as
measured by a resting observer: = / . Distance in the particle’s frame is also
inversely variable by the same factor. The perfectly precise relationship between
spacetime frames described by relativity becomes imprecise and uncertain on the
quantum scale. This uncertainty leads to the breakdown of the concept of the
spacetime continuum on the quantum scale. The uncertainty principle extends to
the particle’s relative energy-mass, which is dependent on the spacetime frame.
Energy and time are conjugate realities in the same way that position and
momentum are. The shorter the time interval Δ over which a change of energy
Δ is measured, the more uncertainty there is in any measurement of the
quantity of energy.
ℎ
Δ Δ ≥
2
Unlike the conjugate relationship between position and momentum, this
uncertainty relationship between time and energy applies to particles that are
stationary in an inertial frame. The energy of a stationary particle becomes
increasingly uncertain as the duration of time over which it is measured is
shortened. In the unreachable limit of an instant of time, zero duration, the
uncertainty in the quantity of energy becomes theoretically infinite.

Planck’s quantum of action imposes minimum limits on the measurement of

distance, duration, energy, and mass. The quantum of action has units of angular
momentum and a value of ℎ = 6.626 × 10 Js (Joule-seconds). In 1905 Einstein
proposed that the energy of light is discretely propagated as photons which have
an energy equal to Planck’s constant times an integral frequency: = ℎ . The
wave frequency can be transformed into an angular frequency by the simple
relation = /2 . Substituting for , the equation becomes = ℎ /2 . The
quantity ℏ = ℎ/2 is the reduced Planck constant (“h-bar”), which represents the
minimum of angular momentum in quantum mechanics. In terms of angular
momentum, Einstein’s photoelectric equation can be written as = ℏ . The
minimum possible length and time are calculated using the reduced Planck
constant, which has a value of ℏ = 1.054 × 10 Js. In the following equations, c
is the velocity of light and G is the Newtonian gravitational constant.

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 Table 2: Planck Units
ℏ
Planck length 1.616 × 10 m = =

ℏ
Planck time 5.391 × 10 s = =

ℏ
Planck energy 1.956 × 10 J =

ℏc
Planck mass 2.176 × 10 kg =

The Planck time is theoretically the minimum possible subdivision of

duration. It is unimaginably short and far beyond the current reach of
technological measurement. If this minimum possible time is used in the
uncertainty equation, Δ Δ ≥ ℏ/2, then the minimum possible uncertainty in the
measurement of energy will be greater than or equal to the unbelievably large
quantity of 9.776 × 10 Joules. This is one half of the Planck energy of 1.956 ×
10 J, which is the maximum possible energy that can be contained in a Planck
volume of . The degree of uncertainty in measuring energy over the Planck
time is beyond extreme. The energy of an electron at rest is 8.187 × 10 J. If the
attempt is made to measure an electron’s energy over the Planck time, the
uncertainty in measurement equals 9.776 × 10 J, a value which is 22 orders of
magnitude greater than the electron’s energy. This extraordinary discrepancy in
energy levels due to Planck’s quantum of action and the uncertainty principle
points towards an unbelievably enormous potential for fluctuation in the
measurement of energy.

Max Planck’s 1900 discovery of the quantum of action developed from the
idea that energy radiates from atoms which act like simple harmonic oscillators.
Simple oscillators can only vibrate at integral multiples of a lowest possible
frequency f. The energy radiated by an atom varies with both its frequency and
its absolute temperature T (Kelvin scale). Planck’s formula for the energy
radiated by an atomic oscillator includes the Boltzmann and Planck constants, k
and h.
ℎ
=
−1
Temperature is a measure of radiated energy. Under Planck’s formula, the
energy goes to zero as the absolute temperature does. In 1913 Einstein and Otto

99
Stern published a proposal that all particles always act like Planck’s quantum
oscillators. Planck assumed that his oscillators could have a frequency of zero,
which leads to a complete absence of motion and heat. Einstein and Stern
assumed that particles must have some minimum angular motion, because each
simple harmonic oscillator has a minimum possible frequency. The result is that
every particle has a minimum possible energy which is greater than zero, even at
a temperature of absolute zero, the zero-point. This zero-point energy equals
= ℎ /2, where h is Planck’s constant and f is the minimum frequency for a
simple harmonic oscillator. Substituting for f gives the zero-point energy for an
oscillator in terms of angular frequency. The zero-point energy for a given
particle with a minimum angular frequency is finite.
ℎ ℎ ℏ
= = =
2 4 2
It is not coincidental that the zero-point energy is exactly one-half of the
energy given by the photoelectric equation. The concept of zero-point energy
was originally developed in the context of atoms at a temperature of absolute
zero. The uncertainty principle was published in 1927. The discrepancy between
the rest energy of particles and the much greater uncertainty in measuring their
energy over short time periods began to be understood in terms of quantum
superposition. A particle does not have a single energy level prior to its actual
measurement. Instead, all possible energy levels within the limits set by the
uncertainty principle are present in a quantum state of superposition. Einstein
and Stern calculated a minimum energy at a temperature of absolute zero, based
upon the minimum possible angular frequency of a particle. However, the sum
of all possible frequencies present in the state of quantum superposition before
measurement adds up to a potentially infinite quantity of energy.

By the 1940s this concept of potentially infinite zero-point energy found

theoretical application in the quantum concept of spacetime. Instead of the stable
spacetime continuum of classical and relativistic physics, quantum theory
proposed that the vacuum of spacetime vibrates on the quantum scale. The
proposed cause of these quantum fluctuations is directly related to the
uncertainty principle; that is, the location and velocity of a particle cannot be
exactly measured at the same instant because of these vibrations in spacetime. In
quantum field theory these fluctuations are modeled with Planck’s quantum
oscillators. If space is treated as a relative property of energy-mass, quantum
oscillators should cause spacetime to fluctuate.

100
 The zero-point energies of the oscillators within a finite volume add up to
some total energy. However, each oscillator has an indeterminate angular
frequency over time, because of energy-time uncertainty. In quantum theory this
indeterminacy is not taken to mean that the oscillator has a certain frequency
which is unknown. Instead, all of the angular frequencies within the range of
uncertainty are taken to co-exist in a state of quantum superposition. The
number of quantized angular frequencies in the range of uncertainty is
unknowably large, so the total zero-point energy of the spacetime vacuum is
potentially infinite.

There are several parallels between the concepts of space potency and the
theoretical zero-point energy of the vacuum. The absoluta of space potency are
the potential of infinite energy. The zero-point energy of quantum oscillators in
the vacuum is potentially infinite. Space potency is a prereality and exhibits no
response to gravity. The zero-point energy of the vacuum is unreal in any
empirical sense. It cannot be gravitationally responsive in any case, since it is
potentially infinite. The evolution of energy involves the slowing down of
angular frequency. Ultimatons “slow down through many phases of physical
activity before they attain the revolutionary-energy prerequisites to electronic
organization.” 42:6.4 The absoluta of space potency must, therefore, have the
highest possible frequency, since they are the origin of all subsequently evolved
energy. The highest possible energy of a quantum oscillator has the Planck
energy of 1.221 × 10 eV and the maximum possible frequency of 2.95 × 10
Hz. Under quantum theory all particles must have energies and frequencies
which are less than these values. In light of these parallels, it seems reasonable to
equate the absoluta of space potency with the quantum oscillators of zero-point
energy in the vacuum, at least on a conceptual level.

There is no current theory which explains how a particle with the Planck
energy in excess of 10 eV might form. Current theory cannot even explain how
the 3.2 × 10 eV cosmic ray detected in 1991 at the Dugway Proving Grounds in
Utah might have been generated, let alone a particle with more than 50 million
times this energy. Revelation offers the possible outline of an explanation for the
energy of the absoluta of space potency.

The potential for all physical energy resides in the Unqualified Absolute. The
static infinity of the impersonal Unqualified Absolute contains the potential for
space potency but is not the cause of it. Motion occurs in eternity in response to
volition. The energy vibrations manifesting as the prereality of space potency
appear to originate in vibrations generated within the Unqualified Absolute by
Deity. The Universal Father, as the First Source and Center, appears to cause
101
these vibrations. The Father acts upon the static prereal substance of the
Unqualified in the outer zone on the nether surface of the Isle of Paradise.
Space potency is a prereality; it is the domain of the Unqualified Absolute and
is responsive only to the personal grasp of the Universal Father... 42:2.5

The outer zone is the largest and most active of the three concentric and
elliptical belts of unidentified space potential. This area is the site of
unimagined activities, the central circuit point of emanations which proceed
spaceward in every direction to the outermost borders of the seven
superuniverses and on beyond to overspread the enormous and
incomprehensible domains of all outer space… 11:5.7

Space potency …. may be roughly conceived to include all those absolute

influences and potentials which emanate from Paradise and constitute the space
presence of the Unqualified Absolute. 11:8.8

“Unimaginable agitations” originate in the outer zone of nether Paradise and

emanate throughout the master universe as the prereality of space potency, the
unquestioned free space presence of the Unqualified Absolute. This localized
action by the Father makes the outer zone of nether Paradise the functional
center of the free space presence of the Unqualified Absolute. “We hardly
conceive of the Unqualified Absolute as a person, but we do think of the
functional space presence of this Absolute as focalized on nether Paradise.” 11:2.8
The vibrations emanating from the outer zone appear to result in the appearance
of absoluta in the otherwise static quiescence of the Unqualified Absolute.
The endless possibilities of the Unqualified Absolute are centered around the
absolutum of the Isle of Paradise, whence emanate the unimaginable agitations
of the otherwise static quiescence of the Unqualified. 104:4.28

The absolutum of Paradise consist of stationary systems of reality derived from

the Unqualified Absolute. The Unqualified contains an infinite number of static
absoluta, constituting an infinitely dense continuum with the potential for energy.
The Father causes compression waves to originate from the outer zone of nether
Paradise, and these waves spread outward in this continuous medium of
absoluta, like sound waves through air or ripples on the surface of a pond.
Compression waves propagate by direct contact between the adjacent particles
making up a medium. The higher the density of a medium, the faster
compression (longitudinal) waves propagate through it. Sound waves travel
faster through water than air and faster still through steel. Unlike transverse
electromagnetic waves, longitudinal waves are transmitted by direct contact and
do not have a theoretical upper limit to their propagation velocity. Space potency
is potentially an infinitely dense medium. The unimaginable agitations

102
originating in the outer zone of nether Paradise might, therefore, propagate
virtually instantaneously.

Individual absoluta oscillate back and forth in response to these compression

waves with an energy which might be equivalent to the maximum Planck energy
of 10 eV. All of this occurs on the absolute level of reality in the existential
eternity of absolute extension. Change is possible in existential eternity, but this
reality level exists beyond and before the finite and ultimate realities of time and
space. Space is an absolutely ultimate reality which impinges upon but does not
reach into the absolute level. “Space comes the nearest of all nonabsolute things
to being absolute.” 118:3.5 The oscillations of absoluta on the absolute level appear
to cause oscillations in the transcendental infinitesimals of space. If the
uncertainty principle is correct, the Planck time of 10 seconds is the smallest
possible interval of duration, which equates to a frequency of 10 Hz.

The infinitesimals of space are ultimate realities existing in transcended time,

not eternity. The change in an infinitesimal’s location relative to absolute
extension is caused by oscillating absoluta; space can be treated as a property of
energy-mass. The Planck duration of 10 seconds may intervene between two
different locations of an infinitesimal. This change in absolute location is a
transcendental event, during which the infinitesimal exists in both locations at
the same time in a state of quantum superposition. In the next Planck time the
infinitesimal oscillates back to its original location to complete the cycle of
vibration. At no time does the infinitesimal have a single location in absolute
extension. The quantum fluctuations of spacetime can be understood in terms of
the quantum superposition of multiple states of infinitesimals. On the quantum
scale spacetime is fluctuating, indeterminate, fuzzy, smeared out, because of the
transcendental oscillations of infinitesimals. These trace back to the oscillations of
absoluta caused by the compression waves in the Unqualified Absolute generated
from nether Paradise by the will of the First Source and Center.

3. Cosmic Force and Vacuum Energy

Cosmic force derives from space potency. This derivation occurs on nether
Paradise and at selected locations in the master universe. When the Master Force
Organizers cause the emergence of cosmic force from space potency by their
103
passive presence, it is usually referred to as primordial force. Cosmic force
pervades the space of the master universe and is nonresponsive to absolute or
linear gravity, although it does respond to some form of cosmic gravity centering
on Paradise. Cosmic force is not some variation or derivative of electromagnetic
energy, which is responsive to gravity. There are a number of parallels between
the concepts of cosmic force and vacuum energy.

The idea of vacuum energy first emerged around the middle the 20th century.
The Dutch physicist Hendrik Casimir first proposed the existence of vacuum
energy in a 1948 paper. [7] Electrically conductive plates form a surface boundary
for electromagnetic radiation, causing photons to be reflected. Under the theory
of quantum electrodynamics (QED), Casimir hypothesized that an
electromagnetic field consisting of multiple frequencies should generate a net
force which pushes two parallel, conductive plates together. If the plates are
close enough, the pressure of the electromagnetic radiation between the inner
surfaces of the plates should be significantly less than the pressure on their
outside surfaces.

The inner and outer surfaces reflect different sets of waves. In the region
between the plates, only standing waves which resonate in the cavity and shorter
wavelengths are fully reflected. The maximum wavelength of a standing wave is
twice the distance between the reflective surfaces of a cavity. Longer
wavelengths (lower frequencies, less energy) are not reflected back and forth
within the cavity; they pass through the conductive boundary. The outer surfaces
of the plates also form cavities which are much larger and reflect wavelengths
which are longer than the maximum standing wavelength in the cavity between
the plates. The outer surfaces reflect all of the waves reflected by the inner
surfaces, plus wavelengths too large to resonate in the cavity between the plates,
resulting in a net force pushing the plates together. The closer the plates are, the
larger this net force becomes.

The Casimir force between two parallel plates varies inversely with the
distance ( ) between them raised to the fourth power, where this distance
squared is much less than the area ( ) of the plates ( ≪ ). The formula [8] for
this force between parallel conducting plates is:

ℏ
∥ =−
240
Force can be divided by area to give a pressure, which is measured in Pascals
(Pa). The Casimir force between two parallel plates separated by 10 nanometers
equals a pressure of about 100,000 Pascals. This pressure is about equal to the
104
atmospheric pressure on the earth’s surface, which is 101,325 Pascals. The first
tentative confirmation of the Casimir effect was found in 1957 by M. J. Sparnaay
at the Philips Research Laboratories in Eindhoven. [9] A better qualitative
measurement was made in 1969 by D. Tabor and R. H. S. Winterton. [10] It was
not until 1997 that a good measurement was made by S. K. Lamoreaux which
confirmed the predicted value to within five percent. [11] According to a 2000
paper by the physicist Svend Erik Rugh, there was very limited interest in the
Casimir effect in the 1960s and 1970s. [12] Eventually, the potential of the theory
and the tentative confirmations of the Casimir effect in 1957 and 1969 began to
draw serious attention to the reality of vacuum energy.

Rugh describes quantum fields as exhibiting zero-point fluctuations at every

point in space, regardless of the presence or absence of matter or electromagnetic
radiation. It is these zero-point fluctuations which are the predominant source of
the enormous density of vacuum energy. Theoretically, there are an unknowably
large number of frequencies associated with the quantum fluctuations in the
vacuum of spacetime, and the zero-point energy of the vacuum is potentially
infinite. To get around this infinity, only the zero-point fluctuations arising from
electromagnetic fields can be considered, which is the approach taken by
Casimir. The vacuum energy can then be calculated as the sum of the discrete
superposed electromagnetic frequencies within a given frequency range.

ℏ
=
2

According to Rugh, the vacuum energy ground state for the single octave of
visible light is ~220 J/m . The Standard Model of particle physics extends up to
the ultraviolet cutoff at ~10 eV (~10 Hz), which gives a vacuum energy
density of ~10 J/m . [12] Theorists generally go beyond the ultraviolet cutoff
and calculate the vacuum energy density in terms of the quantum superposition
of all energies up to the Planck energy of 10 eV (~10 Hz).

= = 4.632 × 10 J/m
ℏ
This energy density in the vacuum is approximately equal to the Planck
energy divided by the Planck volume ( ); that is, every quantum oscillator in
the vacuum is assumed to have the Planck energy. This is an unbelievably large
energy density. If this electromagnetic energy in one cubic meter of the vacuum
is expressed as a mass equivalent, it equals 5.15 × 10 kilograms, which is the

105
mass of our sun multiplied by 10 . This mass is roughly 10 times greater than
total estimated mass in the universe.

Vacuum energy is theorized to arise from the sum of zero-point

electromagnetic energies in the vacuum. It is an established fact that
electromagnetic energy responds to gravity. This density of electromagnetic
energy would cause the universe to collapse into a gravitational singularity.
Therefore, vacuum energy is either not real or it is not responsive to gravity.
Numerous predictions based upon this theory of vacuum energy, such as the
Casimir effect, have been empirically verified, which argues that it is a real
energy. But the fundamental problem here is the gravitational responsiveness of
electromagnetic energy. In the final remarks to his paper Rugh suggests the
evidence indicates that there is no real vacuum energy of empty space, unless it
is real but does not gravitate. “It would of course be an overwhelming surprise if
physical real vacuum energy did not gravitate since this would point to a serious
misunderstanding in the standard expectations for the connection between
quantum field theory and the theory of gravitation.” [12]

The standard expectation Rugh references is the assumption that the vacuum
energy of quantum field theory must be physically coordinated with gravity, as
it is understood in Einstein’s general theory of relativity. This assumption leads
to the idea that there must be a theory of quantum gravity, which unifies
quantum field theory and the general theory. If vacuum energy is derived from
electromagnetic energy, then it must be responsive to gravity and be coordinated
with the general theory. It would be an “overwhelming surprise” if vacuum
energy was real and not responsive to gravity, since this would require that
vacuum energy does not arise from electromagnetic energy. It appears that the
mechanics of the theory of vacuum energy are correct to some extent, since they
give empirically verifiable predictions. The evidence suggests that vacuum
energy is real. If it is real, then the origin and nature of vacuum energy cannot be
electromagnetic radiation. If electromagnetic energy is not the origin, the only
possible source of vacuum energy would seem to be the zero-point energy
responsibly for the quantum fluctuations of spacetime.

The spacetime continuum breaks down on the quantum scale because of

fluctuations in the metric of spacetime. There has been speculation that the
uncertainty principle is somehow responsible for these quantum fluctuations in
spacetime; that is, this principle may be a physical law which imposes limitations
upon position and momentum, time and energy, and this results in spacetime
fluctuations. Yet, it seems equally as valid to speculate that the fluctuations in
spacetime are the cause for the observable phenomena described by the
106
uncertainty principle. The cause of these fluctuations would then be the zero-
point energy of the vacuum. Zero-point energy is theoretically infinite. It can,
however, be modeled as consisting of quantum oscillators (absoluta) where each
occupies a Planck volume and contains the Planck energy. The frequency of such
quantum oscillators is 10 Hz, which gives the same energy density of 4.632 ×
10 J/m as calculated for the vacuum energy. These Planck energy oscillators
would then be the cause of spacetime fluctuations which lead to the uncertainty
principle.

Revelation suggests the idea that the quantum fluctuations of spacetime

infinitesimals are caused by the unimaginable agitations of the absoluta of space
potency. Since quantum oscillators always radiate energy, absoluta can be
thought of as emitting energy on the absolute level with a frequency
approximately equal to the Planck frequency of 10 Hz. The transcendental
tension-presence of a Master Force Organizer is sufficient to transform space
potency into cosmic force. Conceptually, a force organizer could “tap into” the
energy “radiated” by absoluta on the absolute level. Cosmic force can then be
modeled as quantum oscillators with a frequency of 10 Hz and energy of 10
eV. Cosmic force has an energy equivalent to the theoretical ground state of
vacuum energy. Unlike vacuum energy derived from electromagnetic energy,
cosmic force derived from space potency is unresponsive to gravity.

The mechanics of this derivation are merely heuristic. Modeling cosmic force
and space potency as quantum oscillators does not mean that they physically
correspond to this model. Conceptually, space potency is the pre-force from
which the primal reality of cosmic force is derived, regardless of the true nature
of either or the actual mechanics involved. Nevertheless, a model provides a
means of further investigation.

The non-responsiveness of cosmic force to gravity can explain why the

extreme density of vacuum energy does not lead to universal gravitational
collapse. But it also makes cosmic force undetectable in any direct way. Force can
only be detected indirectly by its measurable effects on mass. To be physically
real, cosmic force must cause measurable effects. Cosmic force should have wave
properties, since it can be modeled as a quantum oscillator with the Planck
energy. The conception of a form of energy which meets these criteria was first
proposed by Louis de Broglie in 1924.

Einstein hypothesized the existence of photons in his photoelectric equation:

= ℎ . In 1923 Arthur Compton experimentally confirmed that photons act like
particles, in what is known as the Compton Effect. When Compton bombarded

107
atoms with X-ray photons, electrons were ejected with a measurable momentum.
He found that the change in the momentum of an electron ( ∆ ) exactly equals
the energy of the incident X-ray minus the energy of the scattered X-ray. The
change in frequency of the X-ray equals a change in energy by the photoelectric
equation (∆ = ℎ( − )) and therefore the relativistic mass ( ) of the X-ray
changes (∆ = ∆ / ) when it is scattered. The decrease in the X-ray’s
relativistic mass decreases its momentum (∆ ). Compton found that the
increase in the electron’s momentum ( ∆ ) due to increased velocity exactly
equals the decrease in the X-ray’s momentum (∆ = ∆ ). From this he
derived a general relationship called the Compton wavelength: = ℎ⁄m . The
Compton wavelength is the physical basis upon which quantum wave mechanics
is built.

In 1924 Louis de Broglie inferred the existence of matter waves from Einstein’s
equation for the photoelectric effect and the Compton Effect. A photon has a
relativistic mass and generates an electromagnetic wave. The Compton Effect
demonstrates that subluminal particles, like electrons, have an energy-wave
under the special theory of relativity. This wave-energy cannot be
electromagnetic, since electrons cannot move at the velocity of light. De Broglie
referred to them as matter waves and proposed that they are a real form of
energy. Since there is nothing special about the mass of an electron, all moving
particles have associated matter waves. The energy of these matter waves is
directly related to the mass of the particle times its velocity (momentum), just as
electromagnetic waves are directly related to the relativistic mass of their
photons times the velocity of light. The de Broglie wavelength ( ) is:
ℎ
=

The matter wavelength for a subluminal particle is inversely proportional to

its momentum , where is its relativistic mass. The matter (Compton)
wavelength for a photon equals its electromagnetic wavelength, since the
momentum of a photon is its relativistic mass multiplied by the speed of light:
= . Most significantly, the matter wave associated with a photon is not an
electromagnetic wave, which consists of interacting electric and magnetic fields.
However, the energy of these matter waves is also discretely quantized by
Planck’s constant, in exactly the way that electromagnetic waves are. Compton’s
relation equates the momentum of a photon to the momentum of a mass particle.
De Broglie’s equation equates the energy of matter waves to the energy of
electromagnetic waves.

108
 De Broglie’s matter wave hypothesis was experimentally confirmed in 1927 by
Clinton Davisson and Lester Germer of Bell Labs. The discovery of these matter
waves was the impetus behind the theory of quantum wave mechanics. But de
Broglie’s idea that matter waves are a new form of energy was universally
rejected in fairly short order.

In 1926 Max Born published his interpretation of matter waves as representing

the statistical probability of locating a moving particle. In Born’s conception,
“matter waves” are mathematical abstractions, not objective realities. In the same
year Erwin Schrödinger developed a mathematical description of how these
matter waves change over time and interact with other matter waves.
Schrödinger’s equation has become the preferred mathematical formulation for
quantum wave mechanics.

By 1927 Niels Bohr and Werner Heisenberg began to put forward what is now
known as the Copenhagen interpretation. Bohr persuasively argued that matter
waves do not correspond to any physical reality, as de Broglie originally
proposed. In general agreement with Born, he argued that they are just a
statistical means of determining the probabilities of quantum outcomes. Bohr
maintained that there are no matter waves and no quantum particles; there are
just abstract quantum probability descriptions which do not correspond to
objectively real waves or particles. In Bohr’s view the paradox of wave-particle
duality is apparent and not real, for the simple reason that there are no real
waves and no real particles before an act of measurement occurs. During the act
of measurement, the quantum wave function “collapses” and either a particle or
a wave is detected, but never both at the same time.

The Copenhagen interpretation is still accepted by the overwhelming majority

of physicists, but it has led to a theoretical impasse. The idea of quantum gravity
is representative of the present stalemate in theoretical physics. Since matter
waves are unreal, electromagnetic radiation is assumed to be the only energy in
empty space which can be the origin of vacuum energy. Since around the 1970s,
vacuum energy has been accepted as real, because the theory successfully
explains the Casimir force, the Lamb shift, spontaneous emission, and other
phenomena. However, the extreme density of electromagnetic energy in the
vacuum cannot be reconciled with the incontrovertible fact of gravity. Despite
the almost universal rejection of de Broglie’s matter waves as physically real,
revelation describes quantum waves as real energy disturbances in the physical
reality of cosmic force.

109
 4. Primordial Force Behavior

Cosmic force is nonresponsive to gravity. Unlike the 19 th century concept of

the ether, this mass-less force medium offers no inertial resistance to motion. The
space within a material body moves with it, which necessitates that the
infinitesimals of space outside of the body be displaced by its motion. Cosmic
force pervades space, and the space displaced by particle motion causes wave
phenomena in undifferentiated field of cosmic force that are proportional in
amplitude and interval to the dimensions and velocity of a moving particle. This
is analogous to the way in which water is displaced around the hull of a ship,
generating waves, except that space and cosmic force present no inertial
resistance to the passage of particles.
The excitation of the content of space produces a wavelike reaction to the
passage of rapidly moving particles of matter, just as the passage of a ship
through water initiates waves of varying amplitude and interval. Primordial-
force behavior does give rise to phenomena which are in many ways analogous
to your postulated ether. Space is not empty; the spheres of all space whirl and
plunge on through a vast ocean of outspread force-energy; neither is the space
content of an atom empty. 42:5.15-16

These waves generated by particles moving through the field of cosmic force
are de Broglie’s matter waves and possess real energy. Both the wave and
particle are ordinary objects, in the sense that they are objectively real apart from
any act of observation or measurement by an experimenter. Wave disturbances
in the field of cosmic force must propagate with virtual instantaneity, because of
the unimaginably high density of vacuum energy. Nonlocality is an apparently
instantaneous interaction between quantum particles. This conclusively excludes
electromagnetic energy as the possible medium of these instantaneous
interactions occur. The Copenhagen interpretation simply asserts the belief that
there is no cause behind this instantaneous interaction; there is no deeper reality
beneath the wave functions of quantum mechanics. Revelation describes cosmic
force as a transcendental form of energy pervading space in which the wave
phenomena of quantum mechanics occur. These wave phenomena are physically
real and interact with real quantum particles.
Ultimatons, electrons, and other mass aggregations of energy are uniform
particles of matter, and in their transit through space they really proceed in
direct lines. Light and all other forms of recognizable energy manifestations
consist of a succession of definite energy particles which proceed in direct lines
except as modified by gravity and other intervening forces. That these
processions of energy particles appear as wave phenomena when subjected to

110
 certain observations is due to the resistance of the undifferentiated force
blanket of all space, the hypothetical ether, and to the intergravity tension of
the associated aggregations of matter. 42:5.14

The never-ending confusion attending the observation of the wave mechanics

of quantum behavior is due to the superimposition of energy waves: Two crests
can combine to make a double-height crest, while a crest and a trough may
combine, thus producing mutual cancellation. 42:4.14

Light and all other particles “really proceed in direct lines” and generate
waves, “due to the resistance of the undifferentiated force blanket of all space.”
The objective reality of matter waves is manifest in the wave interactions of
refraction, diffraction, and interference. “The spacing of the particle-intervals of
matter, together with the initial velocity of the energy beams, establishes the
undulatory appearance of many forms of energy-matter.” 42:5.14 The “wave
mechanics of quantum behavior” result in constructive and destructive
interference, because of the superimposition of matter waves. The waves
modeled by quantum mechanics are matter wave-energy phenomena
propagating in the unimaginably dense field of cosmic force.

A realistic model to explain wave-particle duality which has some

resemblance to this was presented by Louis de Broglie in 1927. His simple pilot-
wave theory treats particles and matter waves as ordinary (objectively real)
objects in opposition to the Copenhagen interpretation of wave-particle duality.
De Broglie’s proposal found no advocates, since Bohr’s interpretation was seen
as being superior. In 1932 the renowned mathematician John von Neumann
published a proof which purported to demonstrate that quantum theory can
never be described by ordinary particles and waves which objectively possess
definite properties. His proof was also thought to demonstrate that there could
be no hidden variables associated with ordinary waves and particles which
might make a realistic interpretation of quantum mechanics possible. A hidden
variable, in this instance, is a property, state, or condition of an ordinary object
which is inherently inaccessible to direct measurement. Von Neumann’s proof
was universally accepted as theoretical confirmation of the Copenhagen
interpretation. Bohr asserted that this proof demonstrates that quantum
mechanics is a complete and finished theory. There is no “deeper” quantum
reality, no waves and particles, and there can be no hidden variables which
might explain quantum phenomena in the realistic manner followed by classical
physics.

The physicist David Bohm examined von Neumann’s proof and discovered
that it did not completely exclude hidden variables. In 1952 he published two

111
papers [13,14] in which he presented a far more sophisticated version of de
Broglie’s pilot-wave theory. Bohm’s theory successfully describes quantum
mechanics in terms of ordinary particles and waves. Every particle, including
photons, generates a real matter wave, which acts as a pilot-wave. The pilot-
wave probes the “whole environment” instantaneously and continuously guides
the motion of the particle in response to these interactions. As the environment
changes due to the motion of a particle, the instantaneous interactions between
the pilot-wave and the environment changes the net force acting on the particle
and the quantum wave function evolves over time. The whole environment
includes the pilot-waves from other particles. Bohm’s pilot-wave theory is fully
consistent with the mathematics of quantum mechanics and makes exactly the
same predictions. However, Bohm presents a realistic model of ordinary particles
and matter waves which successfully explains the underlying reality of quantum
theory. Bohm’s realistic interpretation is directly opposed to the Copenhagen
interpretation, which holds that no realistic explanation is possible.

Although Bohm’s pilot-waves are the physical reality of de Broglie’s matter

waves, from which quantum mechanics arises, they are not truly ordinary objects
in the classical sense. Consistency with quantum theory requires these pilot-
waves to propagate instantaneously over arbitrarily large distances. Bohm gives
a realistic explanation of the correlations between classical particles and pilot-
waves in the context of the 1935 Einstein-Podolsky-Rosen paradox. However, the
requirement for pilot-waves to propagate instantaneously was considered a fatal
flaw by almost everyone, including Einstein, and no one considered Bohm’s
theory credible.

John Stewart Bell was a notable exception to this general dismissal of Bohm’s
interpretation, according to science writer Manjit Kumar. Bell studied Bohm’s
pilot-wave theory in the early 1960s and came away convinced that Bohm had
managed to do the impossible by developing a realistic theory for what lies
behind quantum phenomena. [15] Bell identified the theoretical loophole in
Neumann’s proof permitting hidden variables under certain conditions, upon
which Bohm’s hypothesis depends, and published his finding in 1964. In the
same year Bell formulated and published what is now known as Bell’s Theorem.
This theorem establishes the experimental parameters under which either
Einstein’s local realism or quantum theory’s nonlocality can be demonstrated as
correct. Einstein believed both waves and particles are ordinary classical realities
which can only interact locally within the limits established by the velocity limit
of light. Quantum theory assumes that instantaneous interactions occur, since
quantum phenomena are unconstrained by the velocity of light. Bell’s Theorem

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permits an empirical determination of whether quantum interactions must
always be local, as Einstein argued, or if they can be instantaneous and nonlocal,
as quantum theory argues.

In 1972 John Clauser finally put Bell’s Theorem to the test and found that
Einstein’s local realism is incorrect. In 1982 Alain Aspect conducted a second and
more refined experiment which produced relatively conclusive results
confirming Clauser’s findings. There is a nonlocal, instantaneous interaction
between widely separated quantum events, as quantum theory predicts. These
and other experiments end the possibility of a realistic interpretation of quantum
theory in terms of Einstein’s idea of ordinary objects and local hidden variables.
However, the realism of Bohm’s pilot-wave theory was developed under the
premise of ordinary objects and nonlocal hidden variables; specifically the
nonlocal nature of instantaneous pilot-waves. The Copenhagen interpretation
assumes that an electron is not an ordinary physical object before it is actually
measured, while Bohm assumes that it is both ordinary and local. The pilot-wave
(matter wave) connected to the electron is ordinary, in the sense of existing
independently of observation. But its instantaneous propagation and interaction
makes it a nonlocal hidden variable.

Physicists have a very strong bias against any proposal involving

instantaneous action-at-a-distance, and Bohm’s theory requires matter waves to
propagate and interact instantaneously. Even though Bohm’s theory is fully
compatible with quantum mechanics, it was immediately rejected because pilot-
waves act instantaneously at a distance. The idea of instantaneous interactions
between quantum waves is acceptable, as long as these waves are not physically
real. The discovery of instantaneous interactions between widely separated
particles in 1972 directly challenges the Copenhagen interpretation. The quantum
mechanical evolution of a matter wave predicts the probability of a specific
interaction between the particles, and this instantaneous interaction has been
confirmed. Real effects must have real causes and the only thing connecting the
two particles is de Broglie’s matter waves. The matter waves of quantum
mechanics must be real, but it is impossible for them to be electromagnetic
waves, because they act instantaneously. This is the same conclusion which
arises from a consideration of the quantum mechanical origin of vacuum energy.
Vacuum energy causes real effects like the Casimir force and must be real, but it
cannot be electromagnetic in nature, because of the gravitational consequences
this would entail.

The empirical evidence can be consistently interpreted as supporting the

physical reality of matter waves in the context of quantum mechanics, as shown
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by Bohm’s hypothesis. Theory precludes the possibility that matter waves are
electromagnetic in nature, but there is no form of energy in current physical
theory which is compatible with the nature of these matter waves. The only form
of energy comparable to them is the instantaneous force of gravity in classical
Newtonian theory. Revelation describes gravity as an instantaneous force. The
reality of vacuum energy is cosmic force in which the matter waves of quantum
mechanics propagate and interact instantaneously. All particles, including
photons, are ordinary particles with objective properties and move in straight
inertial lines, unless acted upon by a superior force. The interactions between
energy particles and the matter waves of cosmic force are modeled by Bohm’s
pilot-wave theory and described by the wave functions of quantum mechanics.

5. Ultimatons and Electric Charge

The tension-presence of a Master Force Organizer is sufficient to transform

the pre-force of space potency into cosmic force. Master Force Organizers slow
down the quantum oscillators of cosmic force and evolve puissant energy.
Puissant energy is manifest in infraultimatons, which are not fully formed
ultimatons. Infraultimatons appear in “the borderland revolutions of ultimatons
as they begin to assume definite form. This is the first stage of emergent energy
in which wavelike phenomena can be detected and measured.” 42:5.3 The
Associate Transcendental Master Force Organizers slow down infraultimatons
and evolve ultimatons, which are “directly responsive to the circular grasp of
Paradise (absolute) gravity.” 42:2.12 The creation of ultimatons in space is by
design. The creation of nebulae by the force organizers is “the mighty
outworking of the unsearchable plans of the Architects of the Master Universe.”
12:2.1 The further evolution of energy-matter from ultimatons occurs in response

to both intelligent action and indiscriminate physical law.

“Temperature—heat and cold—is secondary only to gravity in the realms of

energy and matter evolution. Ultimatons are humbly obedient to temperature
extremes. Low temperatures favor certain forms of electronic construction and
atomic assembly, while high temperatures facilitate all sorts of atomic breakup
and material disintegration.” 42:4.7 Once ultimatons are created by the force
organizers, they evolve naturally into electrons in response to both gravity and

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low temperature. “The ultimatons, unknown on Urantia, slow down through
many phases of physical activity before they attain the revolutionary-energy
prerequisites to electronic organization.” 42:6.4 Their angular velocity can also be
intentionally slowed down by the associate force organizers or the power
directors. When ultimatons have slowed down sufficiently, they form electrons.
“Mutual attraction holds one hundred ultimatons together in the constitution of
the electron; and there are never more nor less than one hundred ultimatons in a
typical electron.” 42:6.5 “As the ultimatons aggregate into electrons, condensation
occurs with a consequent storage of energy.” 42:5.4 Electrons are responsive to
both linear and absolute gravity. Other subatomic particles form from electrons.

In 1955 it was believed that the protons and neutrons forming the atomic
nucleus were elementary particles. The idea that these subatomic particles are
made up of component particles contradicted scientific thought at this time. In
1968 experiments at the Stanford Linear Accelerator demonstrated that protons
are not elementary particles. They are composed of smaller particles called
quarks. The Standard Model of particle physics, developed from the late 1960s
onward, considers electrons, electron neutrinos, up quarks, and down quarks to
be the four first generation elementary particles. The first generation charged
particles – electrons and the up and down quarks forming the protons and
neutrons of atomic nuclei – do not permanently lose energy through decay.
These three elementary particles are the substance of atoms, baryonic matter. The
up quark has about 4.7 times the energy-mass of an electron and the down quark
about 9.4 times. On the basis of these energy-mass differences, it is entirely
possible that these quarks are constituted of electrons.

Electric charge is considered a fundamental property of certain elementary

particles in the Standard Model. The electron is taken as the standard unit of
electric charge. It is known that electric charge is quantized. All charged
elementary particles, including quarks, have charges which are integral multiples
of ⅓ , where is the charge of a single electron. There is no theory or conjecture
which explains the cause of electric charge, its positive and negative
manifestations, or the relationship of electric charge to the energy-mass of
elementary particles.

The Committee on Data for Science and Technology (CODATA) derives the
exact quantity of the elementary charge from four constants: the Planck constant
(ℎ), the fine structure constant ( ), the magnetic constant ( ), and the velocity of
light (c).

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 2ℎ
=

All four of these constants are derived from classical physics and are
invariable in relativity theory. This leads to the inference that the elementary
charge of a particle is invariable; that is, an increase in relative velocity will cause
the mass of the particle to increase but it will not cause an increase in the
quantity of electric charge. The invariability of electric charge has been
empirically verified. When a charged particle is given a relative velocity, its
energy-mass increases, but its electric charge remains constant.

If charge was an inherent property of matter, the quantity of charge should

increase when the quantity of energy-mass increases. An electron with a
sufficiently large relative velocity should have a higher electric charge than an
electron which is relatively motionless. The fact that the quantity of charge is
invariant necessarily means that it is not related to a specific quantity of energy-
mass. Charge is quantized, but the evidence demonstrates that it is not an
inherent property of energy-mass. If electrons are elementary, irreducible
particles, there does not seem to be any possible physical origin or cause for
electric charge, since the quantity of charge does not vary with the energy-mass
of the electron. A proton weighs almost two thousand times more than an
electron, but its electric charge is exactly equal and opposite to the electron’s.

The reality of electric charge must arise within electrons and protons from
something other than their energy-mass. If electric charge arises from something
going on within these particles, it is reasonable to hypothesize the existence of
subelectronic particles whose activity is responsible for electric charge. Electrons
are made up of ultimatons, and revelation attributes the force of electric charge
to the actions of ultimatons. Isolated ultimatons do not have electric charge.
Positive and negative electric charge arises from the axial revolutions of
ultimatons as they are dynamically interassociated within electrons and protons.
Ultimatons do not describe orbits or whirl about in circuits within the electrons,
but they do spread or cluster in accordance with their axial revolutionary
velocities, thus determining the differential electronic dimensions. This same
ultimatonic velocity of axial revolution also determines the negative or positive
reactions of the several types of electronic units. The entire segregation and
grouping of electronic matter, together with the electric differentiation of
negative and positive bodies of energy-matter, result from these various
functions of the component ultimatonic interassociation. 42:6.6

The reality of elementary charge cannot be attributed to an electron’s or

proton’s energy-mass. This strongly suggests that it is attributable to

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subelectronic particles making up an electron. There appears to be a potential
explanation for the invariant quantity of electric charge in ultimatonic activities
and interassociations. At the least, the invariance of elementary charge can be
legitimately interpreted as evidence for the existence of subelectronic particles -
ultimatons.

Under the Copenhagen interpretation, neither waves nor particles exist in any
classical sense prior to their measurement. A significant difficulty with this view
is that there is no electron which might have the elementary property of charge
prior to an act of observation. Nevertheless, electrons are deflected by charged
plates while they are in flight and before they are observed. The Copenhagen
interpretation leads to the untenable conclusion that electric charge is objectively
real but is not associated with an objectively real object prior to detection. In
Bohm’s pilot-wave model, which is conceptually compatible with revelation and
fully compatible with quantum mechanics, electrons exist as ordinary objects
with objective properties, such as mass and electric charge, prior to their
measurement.

6. Ultimatons and Cosmic Rays

When an electron is in motion, it generates both electric and magnetic fields.

“The electronic charge creates an electric field; movement gives rise to an electric
current; the current produces a magnetic field. When an electron is suddenly
stopped, the resultant electromagnetic commotion produces the X ray; the X ray
is that disturbance.” 42:5.8 Electromagnetic waves are not directly associated with
moving ultimatons. Without an electric charge, an ultimaton does not have an
electric field, and its motion does not generate a magnetic field.

Ultimatons are associated with matter wave excitations in the field of cosmic
force. They have “mutual resistance to cosmic force.” 42:6.4 Electromagnetic waves
are associated with photons, which are emitted and absorbed by electronic
matter. “Orbital shifting of electrons results in the ejection or the absorption of
very definite and uniform measurable particles of light-energy, while the
individual electron always gives up a particle of light-energy when subjected to
collision.” 42:5.6 The phenomena of matter waves and electromagnetic waves can
be organized by frequency octaves. “In the superuniverse of Orvonton there are
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one hundred octaves of wave energy.” 42:5.1 Visible light spans a single octave
from red at 3.99 × 10 Hz to violet at 7.99 × 10 Hz. We are also told that “the
visible rays embrac[es] a single octave, number forty-six in this series.” Red light
is the bottom of the 46 th octave, so the bottom of the first octave is at 11.34 Hz
(11.34 × 2 = 3.99 × 10 ). Violet light is the top of the 46th octave, putting the
top of the 100th octave at 1.44 × 10 Hz (7.99 × 10 ∗ 2 ). We are told that the
highest purely electromagnetic radiation is the short space rays. “These are the
shortest of all purely electronic vibrations and represent the preatomic stage of
this form of matter. These rays require extraordinarily high or low temperatures
for their production. There are two sorts of these space rays: one attendant upon
the birth of atoms and the other indicative of atomic disruption.” 42:5.5

The short space rays are gamma radiation. High-energy gamma ray photons
originate during the creation and destruction of atomic (baryonic) matter. “These
phenomena of atom building and atom dissolution, as in the highly heated
nebulae, are attended by the emergence of flood tides of short space rays of
radiant energy.” 58:3.1 During astrophysical gamma ray bursts, high-energy
gamma ray photons and cosmic ray particles are both observed. These bursts are
believed to originate in distant extragalactic events, such as novae, supernovae,
quasars, and blazars.

In an October 2011 press release from the Harvard Smithsonian Center for
Astrophysics, it was reported that gamma ray photons of about 10 eV were
observed by the Very Energetic Radiation Imaging Telescope Array System
(VERITAS) located at the Smithsonian's Whipple Observatory near Tucson,
Arizona. [16] A 2000 analysis of the most active gamma ray galaxy known,
Markarian 501, estimated the existence of gamma ray photons at about 5 × 10
eV. [17] A high-energy gamma photon with this energy has a frequency of 1.2 ×
10 Hz, which is at about the 86th frequency octave. This is 10,000 times the
frequency and energy of the most powerful gamma rays emitted during
radioactive decay. Gamma ray frequencies should not exceed the 100th octave at
1.44 × 10 Hz and energy of 5.96 × 10 eV, and, so far, they do not. This
maximum energy level for electromagnetic gamma rays is not far removed from
the minimum energy ~10 eV for extragalactic high-energy cosmic rays.

Cosmic rays are not electromagnetic energy. They are subatomic particles
which strike the upper atmosphere at close to the velocity of light with energies
of at least 10 eV. Cosmic rays are believed to consist mostly of protons, with
about one percent consisting of electrons. Victor Hess is credited with
discovering cosmic rays in a 1912 balloon experiment, which carried ionization
detectors up to an altitude of more than five kilometers. In 1938 the French
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physicist Pierre Auger discovered that particle showers are generated by cosmic
rays hitting the earth’s upper atmosphere. By analyzing these particle showers he
calculated that the primary cosmic rays initiating them must have energies on
the order of ~10 eV. [18] This is ten million times the energy of gamma rays
from radioactive decay and a thousand times greater than the highest energy
gamma rays detected from space. At the time of Auger’s discovery, it was
unknown how subatomic particles could be accelerated to the velocity required
to have this much energy.

In 1949 the Italian-American physicist Enrico Fermi proposed a "magnetic

shock acceleration" model to explain how protons can be accelerated to energies
of up to 10 eV, which explained Auger’s findings. [19] This explanation was
sufficient until 1961, when the Rossi Cosmic Ray Group at M.I.T. published their
discovery of cosmic rays with energies of 1018 eV. [20] In 1991 the High
Resolution (HiRes) Fly’s Eye Project in Utah detected a cosmic ray with an
energy of 3 × 10 eV. [77] According to the Pierre Auger Observatory website,
there is no explanation for how protons can be accelerated to energies beyond
10 eV. “Fermi's acceleration mechanism provides an explanation for cosmic ray
energies perhaps as high as 1015 eV. Acceleration mechanisms for cosmic rays of
higher energies are not understood.” [21] The HiRes Fly’s Eye Project takes the
position that the most powerful gamma ray bursts possible from supernovae and
quasars are not theoretically strong enough to accelerate protons above 10 eV.
“It is difficult to explain the existence of cosmic rays above 10 18 eV, because
supernovae are simply not large enough to maintain acceleration to the UHE
regime.” [22] Particles with energies above 10 eV are considered ultra-high-
energy (UHE) cosmic rays. There is currently no conjecture which attempts to
explain how UHE cosmic rays are generated.

Supernovae are relatively rare events. The most powerful are Type 1a
supernovae, in which virtually all of the mass of a dying star is suddenly
converted into radiant energy. Not even this type of event can accelerate
subatomic particles to the velocities required to account for cosmic rays above
1018 eV. Since 2004 the Pierre Auger Observatory in Argentina has detected
millions of UHE cosmic rays. It is now known that cosmic rays above 10 eV
occur at a rate of one particle per square kilometer per year. This amounts to 1.4
million UHE cosmic rays showering in upon the earth’s upper atmosphere every
day. UHE cosmic rays are now routinely detected, but their cause remains a
complete mystery.

We are told that ultimatons originate primarily in the outer space levels, due
to the creative activities of the Associate Transcendental Master Force
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Organizers. The creation of nebulae, from which many stars will eventually be
thrown off, certainly involves energies far in excess of those released during a
supernova event. This is a potential mechanism which could account for the
acceleration of ultimatons to energies above 10 eV, which are then detected as
UHE cosmic rays striking the earth’s upper atmosphere. “Long before physicists
ever discover the ultimaton, they will undoubtedly detect the phenomena of
these rays as they shower in upon Urantia.” 42:5.4 It seems quite probable that
cosmic rays above 10 eV consist of ultimatons which are thrown off by
whirling nebulae in their early stages of formation.

Cosmic force can be modeled by a quantum oscillator with a frequency of 3 ×

10 Hz and energy of 10 eV. This places cosmic force at about the 137th
frequency octave. There are 100 octaves of electromagnetic radiation in Orvonton
with an upper limit of 1.4 × 10 Hz and energy of 6 × 10 eV. High-energy
cosmic rays have energies in the range of 10 − 10 eV and consist almost
entirely of protons. Ultra-high-energy cosmic rays very probably consist of
ultimatons with energies above 10 eV and frequencies above 2.4 × 10 Hz.
Ultimatonic cosmic rays begin around the 104th octave (10 eV) at energies
which are an order of magnitude greater than the most energetic electromagnetic
waves, which are limited to 100 octaves in Orvonton. Infraultimatonic cosmic
rays end before the 137th octave, since a particle at this octave has the Planck
energy of 10 eV. Revelation traces cosmic force back to the absoluta of space
potency in the Unqualified Absolute, and then to the unimaginable agitations in
the Unqualified occurring in the outer zone of nether Paradise in response to the
will of the First Source and Center, the Universal Father.

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 Chapter 6
The Isle of Paradise

The Universal Father is cosmically focalized, spiritually personalized, and

geographically resident at this center of the universe of universes. 11:1.2

The Universal Father, the Eternal Son, and the Infinite Spirit forever dwell on the
Eternal Isle. The Isle of Paradise is a “material sphere,” 11:0.1 “the geographic
center of infinity,” 11:9.2 and “the dwelling place of Deity.” 11:1.1 The personal
presence of the Universal Father is the supreme destiny of the finite children of
God. “The Father in heaven will not suffer a single child on earth to perish if that
child has a desire to find the Father and truly longs to be like him…. When men
begin to feel after God, that is evidence that God has found them, and that they
are in quest of knowledge about him.” 131:10.4 The smallest flicker of desire to
find God is the first personal proof of the Fatherhood of God. “You go in quest of
a dear friend, and then you discover him within your soul.” 131:1.5

The Eternal Isle is an elliptical disk with upper and lower planes and a
peripheral surface. The Paradise Trinity and all other residents of Paradise dwell
on the upper surface of Paradise. Near the Trinity at the center of upper Paradise
is the rendezvous of the Seven Master Spirits, who are created by the Infinite
Spirit, and Majeston, the first and only being so far personally created by the
Supreme Being.

The impersonal energy activities of Paradise occur on the nether surface of

Paradise. No personalities can venture onto the nether surface. Cosmic force
circulates through the inner zone of this region. The space potency manifest in
the free space presence of the Unqualified Absolute appears to originate in
unimaginable agitations occurring in the outer zone of this region. Energy-power
is transmitted from Paradise to each of the seven superuniverse capitals and then
distributed to the local universes, eventually reaching the inhabited worlds. The
universe will not run down, since energy pours forth continuously from
Paradise.

The Isle of Paradise is the one thing in the universe of universes which is at
absolute rest. Because it is, all absolute motion occurs relative to Paradise.

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Circular motion is absolute motion, as Newton first hypothesized, because all
circular motion is measured relative to the stationary sidereal frame defined by
very distant stars. Time results from the absolute circular motion of a spacetime
frame of reference relative to the stationary reference frame anchored to
Paradise. The absolute circular motion of local spacetime frames and the absolute
revolution of these frames about Paradise create the finite and bounded inertial
frame of the master universe.

1. Upper Paradise

The material beauty of Paradise consists in the magnificence of its physical

perfection; the grandeur of the Isle of God is exhibited in the superb intellectual
accomplishments and mind development of its inhabitants; the glory of the
central Isle is shown forth in the infinite endowment of divine spirit
personality—the light of life. 11:0.2

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 Upper Paradise is occupied with personality activities. The Paradise Trinity
dwells at the very center of upper Paradise. “This Paradise presence of the
Universal Father is immediately surrounded by the personal presence of the
Eternal Son, while they are both invested by the unspeakable glory of the Infinite
Spirit.” 11:1.1 The realities of personality, spirit, and mind are held in the absolute
gravity grasp of the Universal Father, the Eternal Son, and the Infinite Spirit,
respectively. These manifestations of gravity centering in the Father, Son, and
Spirit are “absolute presence circuits and like God are independent of time and
space.” 12:3.6 The reality of energy-matter is held in the absolute gravity grasp of
the Isle of Paradise. The time-space status of these presence circuits is absolute;
they function within the absolute, infinite, and eternal extension in which
Paradise exists.

The Deity presence of the Paradise Trinity is surrounded by the vast open
region of the Most Holy Sphere, which “is reserved for the functions of worship,
trinitization, and high spiritual attainment. There are no material structures or
purely intellectual creations in this zone; they could not exist there.” 11:3.1 Near
the center of the Eternal Isle, only spiritual realities are present. Also located in
this area is the rendezvous of the Seven Master Spirits, who are “the primary
personalities of the Conjoint Creator.” 9:4.3 The Master Spirits are domiciled on
the seven worlds of the Infinite Spirit, which orbit about the Eternal Isle. “The
seven worlds of the Infinite Spirit are occupied by the Seven Master Spirits…“
13:0.5
Periodically, the Master Spirits assemble on Paradise about the Infinite
Spirit: “… when the Seven Master Spirits vacate their individual seats of personal
power and superuniverse authority and assemble about the Conjoint Actor in the
triune presence of Paradise Deity...” 16:1.3 The center of the Supreme mind, in the
person of Majeston, is located at this rendezvous of the Seven Master Spirits.
“Majeston … maintains permanent Paradise headquarters near the center of all
things at the rendezvous of the Seven Master Spirits.” 17:2.3

The Supreme Being, the evolving Deity of the grand universe, is not yet
personally contactable, which is sometimes indicated by use of the name, the
Immanence of the Projected Incomplete. The Seventh Master Spirit compensates
to some degree for this absence of the person of the Supreme. “During the
present universe age of the noncontactability of the person of the Supreme,
Master Spirit Number Seven functions in the place of the God of ascendant
creatures in the matter of personal relationships.” 16:3.19 Although the person of
the Supreme Being is not yet contactable, the spiritual, material, and mindal
aspects of his personal being are present in God the Supreme, the Almighty
Supreme, and the Supreme Mind. “God the Supreme in Havona is the personal

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spirit reflection of the triune Paradise Deity.” 0:7.7 “The Almighty Supreme is
evolving as the overcontroller of the physical power of the grand universe.”
116:5.11 The Supreme Mind is the consciousness of the Supreme Being, and this
mind was bestowed upon the personality of the Supreme by the Infinite Spirit.
At the same time, the personality of the Supreme is the creator of Majeston.
The Supreme Being is not a direct creator, except that he is the father of
Majeston. 0:7.9

Majeston is … the only existing personality of divinity created by the Supreme

Being in functional liaison with the Deity Absolute. 17:2.4

The creation of Majeston signalized the first supreme creative act of the
Supreme Being. This will to action was volitional in the Supreme Being, but
the stupendous reaction of the Deity Absolute was not foreknown. Not since
the eternity-appearance of Havona had the universe witnessed such a
tremendous factualization of such a gigantic and far-flung alignment of power
and co-ordination of functional spirit activities. 17:2.5

In the context of eternity events, the appearance of Majeston is on a level of

cosmic significance which is comparable to the eternity-appearance of the Infinite
Spirit and the central universe of perfection. The personality of the Supreme
“grasps” the mind reality bestowed by the Infinite Spirit and creates the person
of Majeston, who appears to be the personal intellectual identity of the Supreme,
at least when viewed from a human perspective.
Majeston is a true person, the personal and infallible center of reflectivity
phenomena in all seven superuniverses of time and space. 17:2.3

The focalization of reflectivity in Majeston appears to constitute him the

reflective self-conscious identity of the Supreme Being. “Reflectivity appears to
be omniscience within the limits of the experiential finite and may represent the
emergence of the presence-consciousness of the Supreme Being.” 9:7.5 “During the
present universe age the space range of the extra-Paradise reflectivity service
seems to be limited by the periphery of the seven superuniverses.” 17:3.10 “If the
Supreme is not concerned in reflectivity, we are at a loss to explain the intricate
transactions and unerring operations of this consciousness of the cosmos.” 9:7.4
We are the children of the Supreme, as well as being children of the Universal
Father. It is because Majeston dwells so near the Paradise Trinity that we can
hope, as children of the Supreme, to draw so near to the Paradise presence of the
Universal Father.

Surrounding the vast open region of the Most Holy Sphere is the Holy Area or
Holy Land, which is separated into seven concentric residential zones. “The inner

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or first zone is occupied by Paradise Citizens and the natives of Havona who
may chance to be dwelling on Paradise.” 11:3.3 Paradise citizens are co-ordinate
Trinity-origin beings. “There are resident on Paradise numerous groups of
superb beings, the Paradise Citizens.... There are more than three thousand
orders of these supernal intelligences.” 19:7.1 “The next or second zone is the
residential area of the natives of the seven superuniverses of time and space.”
11:3.3 This second residential area is subdivided into seven sectors, one for each

of the seven superuniverses. “As finaliters you will be domiciled on Paradise, but
Ascendington will be your home address at all times, even when you enter
service in outer space.” 13:2.1 Within the finaliters’ residential areas “there are
abundant souvenirs of your material days in the Holy Land sectors. “ 11:3.2 The
inhabitants of the remaining five residential zones are not identified.
Presumably, ascenders from the outer space levels will eventually take up
residence in four of these zones. We are told about certain other areas and
activities on the upper surface of Paradise.

In the west of Paradise is the residential area of the Transcendentalers. “The

entire order of the Transcendentalers live in the west of Paradise in a vast area
which they exclusively occupy.” 31:8.1 “The Architects of the Master Universe are
the governing corps of the Paradise Transcendentalers …. the senior Master
Architect is the co-ordinating head of all Paradise intelligences below the level of
Deity.” 31:9.1 There are 28,011 Architects of the Master Universe. They are
transcendental, ultimate personalities “eventuated in the dawn of eternity” who
are “neither Creator nor creature.” 31:9.3 “When Urantia astronomers peer
through their increasingly powerful telescopes into the mysterious stretches of
outer space and there behold the amazing evolution of almost countless physical
universes, they should realize that they are gazing upon the mighty outworking
of the unsearchable plans of the Architects of the Master Universe.” 12:2.1

We are instructed that the ultimate reality level intervenes between the finite
and absolute levels of reality. In the section on the Master Architects we learn
that these ultimate personalities “exist in seven levels of the absonite.” 31:9.2
The absonite level of reality is characterized by things and beings without
beginnings or endings and by the transcendence of time and space. Absoniters
are not created; they are eventuated — they simply are. The Deity level of
Ultimacy connotes a function in relation to absonite realities. 0:1.12

These seven absonite levels of the Ultimate are directly related to seven
different segments of the master universe. The senior or first Master Architect
acts on the first absonite level and “functions as the exquisite co-ordinator of
Paradise and its twenty-one worlds of associated activities.” 31:9.3 On the second
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absonite level the next three eventuated Architects are “devoted to the co-
ordination of the one billion perfect spheres of the central universe.” 31:9.4 The
superuniverse space level has seven Master Architects. “They are the superco-
ordinators of the grand universe.” 31:9.5 The fourth through seventh absonite
levels are associated with the four outer space levels, respectively, and the
number of Master Architects increases on each successive absonite level.

The space levels of the master universe are realized in different time-spaces.
“The central universe is the creation of eternity; the seven superuniverses are the
creations of time; the four outer space levels are undoubtedly destined to
eventuate-evolve the ultimacy of creation.” 12:1.16 Since the Ultimate associates
finite creation with the Absolute, it seems to make sense that different absonite
dimensions are required to associate these differing actualizations of time-space
with the Absolute.

In the north of Paradise dwell the primary supernaphim who are known as
the finders of knowledge. “At the northern extremity of the Isle there are
available the living finders of knowledge…” 27:5.2 It is “inherently impossible for
an untruth to gain lodgment in the minds of these perfect and replete
repositories of the truth of eternity and the intelligence of time.” 27:5.1 Primary
supernaphim are the “angels of the Eternal Isle.” They are created directly by the
Infinite Spirit and are the highest beings of the angelic order. “Primary
supernaphim are also placed in command of the seraphic hosts ministering on
worlds isolated because of rebellion…. On Urantia the present ‘chief of seraphim’
is the second of this order to be on duty since the times of the bestowal of Christ
Michael.” 27:0.2

In the south of Paradise are found the primary supernaphim who are known
as the masters of philosophy. “At the southern extremity of the vast Paradise
domain the masters of philosophy conduct elaborate courses in the seventy
functional divisions of wisdom.” 27:6.3 “Next to the supreme satisfaction of
worship is the exhilaration of philosophy. Never do you climb so high or
advance so far that there do not remain a thousand mysteries which demand the
employment of philosophy in an attempted solution.” 27:6.1 “The master
philosophers of Paradise delight to lead the minds of its inhabitants, both native
and ascendant, in the exhilarating pursuit of attempting to solve universe
problems.” 27:6.2

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 2. Peripheral Paradise

“The periphery of Paradise provides for activities that are not strictly
personal or nonpersonal.” 11:2.8 Three areas are mentioned relative to peripheral
Paradise – the historic reservations, the landing fields, and the circulating flash
stations of the Supreme Power Directors.

“Here on peripheral Paradise are the enormous historic and prophetic exhibit
areas assigned to the Creator Sons, dedicated to the local universes of time and
space. There are just seven trillion of these historic reservations now set up or in
reserve. ” 11:4.3 These reservations account for only about four percent of the area
set aside on peripheral Paradise for historic purposes. This implies that the
remaining 96 percent are reserved for the four outer space levels. There will
eventually be 700,000 local universes within the seven superuniverses
established by an equal number of Creator Sons and Creative Spirits of Paradise
origin. Christ Michael is a Creator Son who is “the personification of the
611,121st original concept of infinite identity of simultaneous origin in the
Universal Father and the Eternal Son.” 33:1.1 There are ten million inhabited
worlds in each local universe. This number of local universes times this many
inhabited worlds implies that there is one historic reservation on peripheral
Paradise for each of the seven trillion inhabited planets projected to eventually
exist in the superuniverses. There are currently “3,840,101 inhabited planets in
Nebadon” 32:2.9 out of the 10 million projected to eventually populate our local
universe. One of these areas has exhibits on both the history and prophetic
destiny of Urantia.

Those who have residential status on Paradise, such as finaliters, are able to
come and go on their own. Others must rely upon transport supernaphim to
reach the shores of Paradise. All personalities come and go from the Eternal Isle

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by way of the landing fields on peripheral Paradise. “The peripheral surface of
Paradise is occupied, in part, by the landing and dispatching fields for various
groups of spirit personalities. Since the nonpervaded-space zones nearly impinge
upon the periphery, all personality transports destined to Paradise land in these
regions.” 11:4.1 Midspace separates the innermost time-space of Havona from the
eternal absolute extension of Paradise. “The relatively motionless midspace
zones impinging on Paradise … are the transition zones from time to eternity…”
12:5.4

The seven spheres of the Infinite Spirit are in revolution about the absolutely
stationary Isle of Paradise. The Seven Master Spirits dwell upon these worlds,
but they exercise control over spiritual, mindal, and material energies going forth
to their respective superuniverses from peripheral Paradise. “The Seven Master
Spirits have their personal seats of power and authority on the seven spheres of
the Spirit … but they maintain force-focal headquarters on the Paradise
periphery.” 11:4.2 At these force-focal points are located the Seven Supreme
Power Directors. “The Seven Supreme Power Directors are stationed on
peripheral Paradise, where their slowly circulating presences indicate the
whereabouts of the force-focal headquarters of the Master Spirits.” 29:1.3 The Isle
of Paradise is absolutely stationary, and the seven superuniverses are in
counterclockwise revolution about Paradise. The location of the Supreme Power
Directors circulates about the peripheral surface of Paradise, so that each Power
Director is always directly opposite and facing the capital of a particular
superuniverse. “Each Master Spirit maintains an enormous force-focal
headquarters, which slowly circulates around the periphery of Paradise, always
maintaining a position opposite the superuniverse of immediate supervision and
at the Paradise focal point of its specialized power control and segmental energy
distribution.” 16:0.12

Material energy originating on Paradise proceeds from the semi-material

Supreme Power Directors out to the capitals of their respective superuniverses.
“The Seven Supreme Power Directors are the physical-energy regulators of the
grand universe. Their creation by the Seven Master Spirits is the first recorded
instance of the derivation of semimaterial progeny from true spirit ancestry.” 29:1.1
“These power directors function singly in the power-energy regulation of the
superuniverses but collectively in the administration of the central creation.” 29:1.3
This transmission of material power from a single Supreme Power Director to a
single superuniverse is accompanied by the spirit influence and cosmic mind of a
single Master Spirit. Both this superuniverse specific spirit and cosmic mind are
transmitted from the circulating locations of the Supreme Power Directors. “The

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Seven Master Spirits radiate their influence out from the central Isle, thus
constituting the vast creation one gigantic wheel, the hub being the eternal Isle of
Paradise, the seven spokes the radiations of the Seven Master Spirits, the rim the
outer regions of the grand universe.” 15:0.1

Since Paradise is absolutely stationary, peripheral Paradise is also stationary.

There is no indication that either the landing fields or the historic reservations
are anything but permanent and fixed locations on peripheral Paradise.
However, the force-focal headquarters marking the flash stations of the Seven
Supreme Power Directors do not have permanent locations, since they slowly
circulate about the periphery. It seems unlikely that the track followed by the
circulating Power Directors would pass over either the landing fields or the
reservations. Immense quantities of energy are being transmitted by the Supreme
Power Directors, and it might be expected that such energy activities would be
disruptive to landing fields and historic reservations.

It seems reasonable to assume that the moving flash stations of the Supreme
Power Directors circulate on a track which is near the lower rim of peripheral
Paradise, where peripheral and nether Paradise converge, although no
statements are made which directly support this. Assuming this is the case, the
regions for the landing fields and historic reservations would be above this
circulating track.

3. Nether Paradise

Nether Paradise is the lower surface of the Eternal Isle and is the region of
nonpersonal activities controlled by Deity. “The Trinity seems to dominate the
personal or upper plane, the Unqualified Absolute the nether or impersonal
plane.” 11:2.8 The Perfector of Wisdom tells us, “…we know only that which is
revealed …. We are informed that all physical-energy and cosmic-force circuits
have their origin on nether Paradise.” 11:5.1

Directly beneath the Paradise Trinity on the upper surface is “the unknown
and unrevealed Zone of Infinity,” 11:5.2 which is encompassed by an Unnamed
Area. The Zone of Infinity on the nether surface appears to be the absolute focal
point of Paradise gravity. “Any and all that responds to the material-gravity

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circuit centering in nether Paradise, we call matter — energy-matter in all its
metamorphic states.” 0:6.1 “The gravity forces of the material universes are
convergent in the gravity center of nether Paradise. That is just why the
geographic location of his person is eternally fixed in absolute relation to the
force-energy center of the nether or material plane of Paradise.” 0:3.13 “Did he
move, universal pandemonium would be precipitated, for there converge in him
at this residential center the universal lines of gravity from the ends of creation.”
11:1.4 It is somewhat surprising at first to realize that the personal presence of the

Universal Father is eternally fixed at a single universe location. Although the

Father-I AM segments his spiritual personality from his material reality so that
the first is on the upper surface of Paradise and the second is on the nether
surface, the force of absolute gravity centering in the Zone of Infinity cannot be
fully separated from his personal presence.

Surrounding the Unnamed Area is the outer region of nether Paradise, which
is mainly concerned with space potency and force-energy. This outer region
consists of three concentric zones of absolute force presence and performance.
“These triconcentric zones are the centrum of the Paradise cycle of cosmic
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reality.” 42:2.4 Although the Fourth Triunity “eternalizes the beginnings and the
endings of all energy reality, from space potency to monota,” 104:4.22 it does not
appear to be directly involved in the universal focalization of space potency of
the Unqualified Absolute, which occurs in these triconcentric zones. “The
activities of this vast elliptical force center are not identifiable with the known
functions of any triunity, but the primordial force-charge of space appears to be
focalized in this area.” 11:5.4

The first of these triconcentric zones is the inner zone, which is “the focal point
of the force-energy activities of Paradise itself.” 11:5.4 Pulsations in this inner zone
direct and modify currents of cosmic force throughout pervaded space. This
inner zone “directs and modifies force-energies but hardly drives them…. The
mother force of space seems to flow in at the south and out at the north through
the operation of some unknown circulatory system which is concerned with the
diffusion of this basic form of force-energy.” 11:5.5 Cosmic force is not responsive
to absolute gravity, but it does respond to cosmic gravity. “The bestowal of
cosmic force, the domain of cosmic gravity, is the function of the Isle of
Paradise.” 12:8.2 “Though nonresponsive to Paradise gravity, this force-charge of
space, the ancestor of all materialization, does always respond to the presence of
nether Paradise, being apparently circuited in and out of the nether Paradise
center.“ 15:4.1 The cause of this circulation is not given, but cosmic force is
directed through the inner zone so that there is a “greater out-pressure of force-
energy at the north end of the Isle, mak[ing] it possible to establish absolute
direction in the master universe.” 11:2.3

This description of the circulation of cosmic force through the inner zone
seems analogous to the circulation of magnetic force. A magnetic field is
generated by the motion of electric charge. In a bar magnet electrons share
enough common motion to create a magnetic field about the magnet. The force of
the magnetic field circulates in closed loops, entering at the South Pole, exiting at
the North Pole, and looping around outside the magnet to return to the South
Pole. Cosmic force flows “in at the south and out at the north.” The direction of
magnetic force at the North Pole is outward. Cosmic force has a “greater out-
pressure of force-energy at the north end of the Isle.” The magnetic field of
Urantia is comparable to a bar magnet and is used in navigation to establish
terrestrial direction. The circulation of cosmic force through the inner zone
“make[s] it possible to establish absolute direction in the master universe.”

The mid-zone appears to be the control mechanism for midspace and the quiet
zones. Space is a bestowal of Paradise, and this mid-zone appears to be
responsible for the selective transmutation of relatively immovable midspace
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into movable pervaded and unpervaded space and the relatively quiescent space
regions separating the space levels. The Perfector of Wisdom relates:
It is believed by many that the mid-zone is the control mechanism of the
midspace or quiet zones which separate the successive space levels of the
master universe, but no evidence or revelation confirms this. This inference is
derived from the knowledge that this mid-area is in some manner related to the
functioning of the nonpervaded-space mechanism of the master universe. 11:5.6

The outer zone “is believed to be the central focalization, the Paradise center, of
the space presence of the Unqualified Absolute.” 11:5.7 The space presence of the
Unqualified Absolute is the prereality of space potency. “Space potency… is the
unquestioned free space presence of the Unqualified Absolute.” 42:2.3 “This space
presence is entirely impersonal notwithstanding that in some undisclosed
manner it seems to be indirectly responsive to the will and mandates of the
infinite Deities when acting as the Trinity.” 11:5.7 The vibrations of space potency
emanate from the outer zone.

This outer zone is also referred to as “the activated zone of the Unqualified
Absolute,” 11:5.8 “the Paradise force center,” 11:5.9 and “the fulcral zone of the
Unqualified Absolute.” 42:2.4 Cosmic force emanates from the activated zone of
the Unqualified Absolute and fills the pervaded space of the master universe.
“The river of energy and life is a continuous outpouring from the Deities, the
universal and united stream of Paradise force going forth to all space. This divine
energy pervades all creation.” 42:1.5 Cosmic force is either outgoing from or
incoming to this outer zone. This outgoing and incoming occurs in two billion
year cycles which are synchronized with the expansion and contraction cycles of
space respiration. “For a little more than one billion Urantia years the space-force
of this center is outgoing; then for a similar length of time it will be incoming.”
11:5.8 However, space respiration is not caused by the synchronized pulsations of

cosmic force from beneath Paradise. Space is a bestowal of Paradise, but space
does not originate in the fulcral zone of the Unqualified Absolute. “Though the
outer zone of the Paradise force center is the source of space-energies, space does
not originate there.” 11:5.9 “Space is not force, energy, or power.” 11:5.9 “Space is
neither a subabsolute condition within, nor the presence of, the Unqualified
Absolute, neither is it a function of the Ultimate. It is a bestowal of Paradise.” 11:7.4

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 4. Power Distribution from Paradise

Orvonton is pervaded by numerous spiritual and mindal circuits emanating

from Paradise, but there are just two levels of physical energy circuits: “the
superuniverse circuits and the local universe circuits.” 15:9.2 The superuniverse
circuits carry power-energy from Paradise to Uversa. “There is a distinct
segregation of energy and a separation of the circuits of power between each of
the seven supercreations.” 29:4.3 The local universe circuit carries power-energy
from Uversa to Salvington, the headquarters of Nebadon, our local universe.
“The headquarters spheres of the superuniverses are so constructed that they are
able to function as efficient power-energy regulators for their various sectors,
serving as focal points for the directionization of energy to their component local
universes.” 15:8.1

The Seven Master Spirits created the Seven Supreme Power Directors to be
“the physical-energy regulators of the grand universe.” 29:1.1 “The bifurcation of
energy and spirit (stemming from the conjoint presence of the Eternal Son and
the Paradise Isle) was symbolized in the superuniverse sense when the Seven
Master Spirits unitedly engaged in their first act of collective creation. This
episode witnessed the appearance of the Seven Supreme Power Directors.” 116:5.10
The Supreme Power Directors are “stationed on peripheral Paradise, where their
slowly circulating presences indicate the whereabouts of the force-focal
headquarters of the Master Spirits.” 29:1.3 “Throughout the evolutionary ages the
physical power potential of the Supreme is vested in the Seven Supreme Power
Directors.” 116:1.3 The Supreme Power Directors and their progeny are “the
intellect of the power system of the grand universe.” 29:2.9

The Supreme Power Director for Orvonton transmits energy from the flash
station on the periphery of Paradise to the one thousand Supreme Power Centers
stationed on Uversa. “Occupying an enormous area on the capital sphere of each
of the seven superuniverses are one thousand power centers of the third order.
Three currents of primary energy of ten segregations each come in to these
power centers, but seven specialized and well-directed, though imperfectly
controlled, circuits of power go forth from their seat of united action. This is the
electronic organization of universe power.” 29:2.13 “The electronic organization of
universe power functions in seven phases and discloses varying response to local
or linear gravity. This sevenfold circuit proceeds from the superuniverse power
centers and pervades each supercreation. Such specialized currents of time and
space are definite and localized energy movements initiated and directed for
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specific purposes, much as the Gulf Stream functions as a circumscribed
phenomenon in the midst of the Atlantic Ocean.” 29:2.15

One of the 1,000 third order power centers on Uversa transmits energy to the
100 fourth order power centers on Salvington. “On the headquarters of each local
universe are stationed one hundred power centers of the fourth order. They
function to downstep and otherwise to modify the seven power circuits
emanating from superuniverse headquarters …. they are engaged in the orderly
dispatch of effective energy to the subsidiary constellations and systems …. to
provide intensified lanes of energy useful for interplanetary communication ….
individualized stream[s] of power.” 29:2.16

The 100 Salvington power centers then transmit energy to “ten … living
power centers … stationed in each constellation, functioning as energy projectors
to the one hundred tributary local systems. From these beings there go forth the
power lines for communication and transport...” 29:2.17 Unlike the power centers
on Uversa and Salvington, the ten constellation fifth order power centers are not
located on Edentia. “In Norlatiadek, your constellation, they [i.e. power centers]
are not stationed on the headquarters sphere but are situated at the center of the
enormous stellar system which constitutes the physical core of the constellation.“
41:1.4

One of the ten constellation power centers then transmits energy to a

“Supreme Power Center … permanently assigned to each local system. These
system centers dispatch the power circuits to the inhabited worlds of time and
space.” 29:2.18 Like the Norlatiadek power centers, the Supreme Power Center for
Satania is not located on Jerusem. “One Supreme Power Center of the sixth order
is stationed at the exact gravity focus of each local system. In the system of
Satania the assigned power center occupies a dark island of space located at the
astronomic center of the system.” 41:1.5

From this dark island of space at the astronomic center of Satania, the sixth
order power center directs “the streams of more materialized power to the
Master Physical Controllers on the evolutionary planets of space.” 41:1.5 “The
physical controllers are chiefly occupied in the adjustment of basic energies
undiscovered on Urantia. These unknown energies are very essential to the
interplanetary system of transport and to certain techniques of communication.”
29:4.14 The major and minor sector capitals are not an integral part of the

transmission and regulation of these channels of power-energy coming down to

the inhabited worlds of time and space from peripheral Paradise.

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 Newton is reputed to have commented near the end of his life that God would
eventually have to do something to prevent the universe from running down. In
1852 William Thomson formulated the second law of thermodynamics. The
second law holds that the entropy (disorder) of any closed system increases over
time. The universe is a closed system and so must run down until it reaches a
maximum state of entropy. In this state of maximum disorder the universe
becomes filled with randomly distributed particles having the lowest possible
potential energy. This idea has since become popularized as the heat death of the
universe.

Since this prediction arises from the indestructibility of energy (first law) and
the tendency toward a state of energy equilibrium (second law), the final heat
death of the universe has long been deemed inevitable. This might be the fate of
universe, except for the fact that stupendous quantities of physical power pour
forth continually from the Isle of Paradise, constantly re-energizing the
superuniverses. In addition, the living agents of power control are able to release
energy and decrease entropy.
The superuniverse of Orvonton is apparently now running down; the outer
universes seem to be winding up for unparalleled future activities; the central
Havona universe is eternally stabilized. Gravity and absence of heat (cold)
organize and hold matter together; heat and antigravity disrupt matter and
dissipate energy. The living power directors and force organizers are the secret
of the special control and intelligent direction of the endless metamorphoses of
universe making, unmaking, and remaking. Nebulae may disperse, suns burn
out, systems vanish, and planets perish, but the universes do not run down.
15:8.10

Energy is “beamed” from nether Paradise to the superuniverse capitals and

then down to the local universe capitals, the constellations, the local systems, and
the inhabited planets. In addition to this well-defined channel of physical power
descending from Paradise, the power directors establish specialized energy
currents between the individual stars. “The Universe Power Directors initiate the
specialized currents of energy which play between the individual stars and their
respective systems. These solar furnaces, together with the dark giants of space,
serve the power centers and physical controllers as way stations for the effective
concentrating and directionizing of the energy circuits of the material creations.”
41:3.1

Suns dissipate tremendous quantities of energy, which should cause them to

run down. The theory of stellar evolution relies upon the second law of
thermodynamics, in which suns have a life cycle governed by how much energy
they lose over time. Our sun is thought to be about 4.6 billion years old. It was

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thrown off by Andronover about 6 billion years ago. This difference in age might
be accounted for by the specialized energy currents created by the power
directors. The third most important source of solar energy out of seven listed is
“the accumulation and transmission of certain universal space-energies.” 41:7.6
This accumulation and transmission of energy appears to refer to suns acting as
“way stations” in the power lanes set up by the power directors. Our sun is part
of these power lanes and circuits, since it sustains a nuclear chain reaction. “In
those suns which are encircuited in the space-energy channels, solar energy is
liberated by various complex nuclear-reaction chains.” 41:8.1 If energy is being
accumulated by our sun, then the time line of its stellar evolution will be
extended; it will appear to be younger than it actually is.

The fate of the cosmos is not solely decreed by the indiscriminate action of
immutable physical laws governing energy-matter, which would lead to a final
heat death for the universe. Great streams of unimaginable power pour forth
endlessly from Paradise, sustaining and stabilizing the superuniverses, the
everlasting domain of the Almighty Supreme.

5. Absolute Rest and Circular Motion

The Isle of Paradise defines an absolute frame of reference in which absolute

motion is possible. Newton was the first to propose the existence of absolute
motion in the rigorous context of absolute space and time. In his Principia
Newton assumes that Euclidean geometry corresponds to the objective form of
absolute space, and absolute time is a universal sequence of moments of equal
duration. Absolute space has an infinite number of places and each is
immovable. Newton understands a “place” as a volume, instead of a simple
location. “Place is a part of space which a body takes up, and is according to the
space, either absolute or relative.” [23] Location is dimensionless and Newton
considers location to be a property of place; positions are measured relative to
the places of bodies, not to abstract locations in empty space. “Positions properly
have no quantity, nor are they so much the places themselves, as the properties
of places.” [23]

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 A body at absolute rest takes up a volume of absolute space and this absolute
place is part of the whole of the body. “The place of the whole is the same thing
[as] the sum of the places of the parts, and for that reason, it is internal, and in
the whole body.” [23] This concept of a material body containing, or capturing,
the space it occupies is qualitatively identical to general relativity’s concept of
space as a property of energy-mass. Revelation presents a somewhat comparable
concept of the relative relationship between space and matter. “When a body
moves through space, it also takes all its properties with it, even the space which
is in and of such a moving body.” 118:3.6

Absolute space is at absolute rest, and the immovable place occupied by a

body is its preferred place. The body remains at absolute rest, unless acted upon
by a force from outside the body, because it contains an immovable place.
Newton calls this preference of matter for places of rest vis insita or force of place.
Vis insita is the potential for force-reaction to motion inherent in the places of
absolute space. In current terms, it is the potential for inertial response. Where
current thought considers this potential an inherent property of relative mass,
Newton considers this potential an inherent property of absolute space.

When an external force accelerates resting matter, the space it contains is also
accelerated. Based upon general relativity, current thought also conceives of
space moving with matter, and revelation agrees. The acceleration induced by
external force causes the potential for force-reaction inherent in this space, its vis
insita, to become an actual force, vis inertia, or the force of inactivity. Inertia is the
actual force-reaction of physically contained space to acceleration caused by
external force in Newton’s thought. In current thought it is the force-reaction
arising from relative mass instead of from space. The vis insita of absolute space
makes it an absolute inertial frame of reference in Newton’s conception.
Revelation describes an absolute inertial frame anchored to Paradise, but this
frame is absolute extension, not physical space. Relativity does not admit the
possible existence of an absolute inertial frame.

Geometry is the assumed form of space and vis insita, the potential for force-
reaction, is the elemental content of the form of space. In some ways Newton’s
distinction between the form and content of absolute space parallels the
distinction between the form of absolute extension and the quiescent content of
the Unqualified Absolute. Newton sees the unlimited potential for the force-
reaction of vis insita as being inherent in absolute space. The quantity of the force-
reaction of vis inertia depends upon the magnitude of the external force applied.
Inertial force acts from a place in the vacuum of absolute space and acts upon the
relative place within a body in direct opposition to external force.
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 Revelation leads us to the idea that vis insita is inherent in the stationary
places contained by prereal absoluta in absolute extension. There is an unlimited
potential for force-reaction in absoluta. Inertial force might be thought of as acting
from immovable absoluta in absolute extension, instead of from places in the void
of absolute space. Inertia acts upon the energy-mass of the body, instead of upon
the relative space contained within the body. Space potency is a prereality, and
absoluta in absolute extension are essentially indistinguishable from empty places
in physical space. Inertia derives from the static energy quiescence of the
Unqualified Absolute instead of from absolute space or extension.

The acceleration of a body which was at absolute rest results in absolute

motion, and this includes the place of the body. In Newton’s conception, the
translation of a body’s volume from one absolute place to another changes it
from immovable absolute space into movable relative space. “Relative space is
some movable dimension or measure of the absolute spaces, which our senses
determine by its position to bodies.” [23] The vis insita inherent in absolute space
is also inherent in the relative space of a moving body. “If a place is moved,
whatever is placed therein moves along with it.” [23] The stationary whole of
absolute space is replicated within a body in uniform linear motion; that is, the
body contains preferred places of rest which are stationary relative to the whole
of its moving volume. The whole body constitutes a relative inertial frame. The
relative vis insita of these stationary places in the moving body explains its
preference for uniform linear motion.

In the absence of an external force, a body moves in a straight line through

absolute space with a constant absolute velocity, because of vis insitia. In the
presence of an external force which changes its constant motion, the potential
force of vis insita becomes the active force-reaction of inertia, opposing any
change in a body’s uniform linear motion. The vis insita of relative space makes it
a relative inertial frame of reference. A part within a body that is in absolute
motion can move relative to the body’s relative inertial frame and define a third
inertial frame. Any number of levels of relative motion can extend upward from
the original level of absolute motion. This is the classical concept of relative
inertial frames existing in a hierarchical order on top of the underlying inertial
frame of absolute space.

On each inertial level a body has a single motion relative to absolute space
and multiple motions with respect to the inertial frames of other bodies. Since a
body can have any number of relative motions in addition to a single absolute
one, it is difficult to distinguish its absolute motion from its relative motions.
Absolute motion is only measurable relative to something which is known to be
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absolutely motionless, but all of the celestial bodies we can observe may be in
motion. As Newton notes, “There may be some body absolutely at rest, but
impossible to know … absolute rest cannot be determined from the position of
bodies in our regions.” [23]

The absolute motion of a body cannot be determined by examining its motion

relative to other bodies. Newton reasons that “relative motion may be generated
or altered without any force impressed upon the body.” [23] For example, the
relative motion of a body may change without any change in its absolute motion,
if there is a change in the observer’s motion. Conversely, the absolute motion of a
body may change, while its relative motions remain unchanged. A resting sphere
and all of its parts may be given an absolute motion, and the relative motions
between all of its parts may remain unchanged. “Any relative motion may be
changed when the true motion remains unaltered, and the relative may be
preserved when the true suffers some change.” [23]

Ultimately, absolute motion cannot be discriminated from relative motion by

examining the velocities between bodies, all of which may be relative. There is,
however, one type of motion which occurs independently of all relative motions
between bodies: “The effects which distinguish absolute from relative motion are
the forces of receding from the axis of circular motion.” [23]

In a famous example of absolute motion, Newton describes the centrifugal

force of “receding from the axis of circular motion” with the motion of water in a
spinning bucket. When the bucket is at relative rest, the surface of the water is
flat. As the bucket starts to rotate, its sides move past the stationary parts
(molecules) of the water, transmitting motion to them by friction. As motion is
progressively conveyed to the parts by contact, they recede from the axis of
rotation, and the surface of the water becomes concave. The motion of the parts
up the sides of the bucket, in opposition to the force of gravity, is the result of
centrifugal force. Centrifugal force is the inertial force-reaction arising in the
parts from their circular motion about the center. “There is only one real circular
motion of any one revolving body, corresponding to only one power of
endeavouring to recede from its axis of motion... but relative motions, in one and
the same body, are innumerable, according to the various relations it bears to
external bodies…” [23]

Circular motion is a singular and self-contained motion occurring in the place

of a body. Since this motion occurs without reference to any other external body,
Newton reasons that it can only occur relative to absolute space. The rotation of
the body relative to the relative absolute space it contains is the cause of the

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inertial force-reaction of centrifugal force. Therefore, circular motion is an
absolute motion, and centrifugal force is an absolute force caused by the rotation
of matter in the inertial frame of absolute space.

As proof of the absolute nature of circular motion, Newton offers the example
of two spheres connected by a tether. If there is a constant tension in the tether,
the spheres are known to be in common revolution about a center, and the
quantity of tension in the tether is directly proportional to the centrifugal force
causing them to recede from one another. If there is no constant tension in the
tether, there is no centrifugal force, and the spheres are known not to be in
common revolution. The tethered globes may be in the midst of other spheres or
alone in an immeasurably large and empty region of space. Since the tension is
the same in both cases, the centrifugal force caused by circular motion clearly
occurs relative to absolutely stationary space. The centrifugal force arising from
circular motion is, therefore, empirical proof of absolute space.

Relativity has since discovered that space is not absolute, which means that
inertia cannot arise from the vis insita inherent in the places of absolute space.
The classical concept of inertial frames carries over into relativity, but there is no
necessary hierarchical order to relative inertial frames. Relativity does not
recognize any absolute inertial frame or absolute motions; all frames and
motions are taken to be equally relative. Inertia is understood as an inherent
property of relative energy-mass, and the quantity of mass is just the relative
quantity of its inertial resistance to relative acceleration.

In current thought centrifugal force is taken to be a fictitious or apparent force,

since it is just the relative response of mass to a real centripetal force pulling a
body toward a center of rotation. Under this interpretation, in Newton’s bucket
experiment a molecule of water resting against the inside surface is given a linear
motion by frictional contact, while also being pushed at the same time toward
the central axis of rotation. The net effect of these two forces results in the
circular motion of the molecule. This net effect is fully equivalent to a centripetal
force attracting the molecule toward the center of the bucket. This centripetal
force alters the uniform linear motion of the molecule, and it is this centripetal
force which causes an inertial response, not a fictitious centrifugal force. When
centrifugal force is understood in this way, Newton’s proof of absolute motion is
invalidated. This understanding does not, however, account for all of the
empirical facts associated with circular motion.

In a variation of Newton’s tethered globes, two small spheres of equal mass

can be attached to an axle by two springs, and the globes can be put into

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revolution about the axle. The centrifugal acceleration on each sphere equals the
radial distance from the axis of rotation multiplied by the square of the angular
velocity of rotation: =− . (The centrifugal acceleration has a negative
sign by convention, since it is directed away from the center.) If these two
revolving spheres are placed at the North Pole with the axle vertically oriented,
the revolving spheres have a relative angular velocity with respect to the surface
of the earth. If this relative angular velocity is used in this formula, the calculated
centrifugal acceleration will always be different from the actual measured
quantity, because the earth is a rotating non-inertial frame. The actual centrifugal
acceleration always equals the radial distance times the square of the true angular
velocity as measured in an inertial frame. This true angular velocity can only be
measured in the sidereal frame of reference, which is approximated by the most
distant stars. The sidereal frame is the inertial frame relative to which all true
circular motion must be measured. The true angular velocity of any circular
motion is scale invariant, because there is only one sidereal frame of reference in
which circular motion occurs.

Distant stars have always been used as a proxy for the sidereal frame, but it is
reasonable to assume that all observable celestial objects have some degree of
relative motion. Although a truly stationary sidereal frame cannot be derived
from moving celestial objects, very distant objects can approximate an inertial
frame of reference to a very high degree of precision. The International Celestial
Reference Frame (ICRF) is a practical realization of the universal inertial frame in
which all true circular motion is measured. This frame relies upon 295 extremely
distant radio sources which have no detectable proper motion. As of 2009
(ICRF2), this universal inertial frame is defined with an accuracy of 0.01
milliarcseconds or 2.77 × 10 degrees.

From the perspective of relativity theory, there can be no truly stationary

sidereal frame, since inertial frames can only exist relative to some aggregation of
energy-mass. The inertial frame in which a body rotates is exclusively defined in
relativity by the spin axis passing through the center of the rotating object; in
relativity an inertial frame is always locally defined and only exists by virtue of
its relation to a specific rotating body. However, the local inertial frame in which
a body rotates cannot be determined from the rotating body. All local inertial
frames are assumed to be non-rotating in the universal inertial frame defined by
the ICRF. When inertial frames are defined in this way, the actual centrifugal
acceleration always equals the radial distance multiplied by the square of the
true angular velocity. There is a constant, non-relative relationship between all
local inertial frames, since every one is non-rotating in the ICRF.

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 There is the correlated fact that the spin axis anchoring the local inertial frame
of a rotating body maintains a fixed and constant orientation in the universal
inertial frame (ICRF), so long as no net torque acts upon the spin axis of the
body. If a spinning gyroscope is mounted in a gimbaled frame, the rotor’s spin
axis will be free from any external torques which might be mechanically
transmitted to the rotor by the frame holding it. If the gimbaled gyroscope is then
placed anywhere on the earth’s surface, it will perpetually point in a fixed
direction in the universal inertial frame, as long as its angular velocity remains
undiminished. A radial line extending from the center of the earth out through
the location where the gyroscope is resting will rotate in the universal inertial
frame, but the spin axis of the gyroscope will maintain a constant orientation in
the sidereal frame.

The spin axis orientation of the gimbaled gyroscope is constant over time.
From this it can be deduced that the gyroscope is rotating in an inertial frame
which exists independently of the earth’s rotating frame and its gravitational
field. External circular motions, gravitational fields, and linear velocities and
accelerations do not change the sidereal orientation of the gyroscope’s spin axis.
Since all rotating bodies, without exception, maintain a constant universe
orientation in the absence of net torque, all circular motion necessarily occurs in a
universal inertial frame. All local inertial frames are non-rotating translations of a
single universal inertial frame, which is very closely approximated by the
sidereal frame defined by the ICRF.

There is no absolute space and a universal inertial frame cannot be derived

from distant stars. Nevertheless, the empirical evidence for the existence of a
universal inertial frame is beyond any doubt. Inertial frames may be treated as
isolated realities anchored to individual rotating masses, but they are also
movable non-rotating wholes of a single universal inertial frame. Relativity
requires that an inertial frame be anchored to a physical mass. Revelation states
that the universal inertial frame is anchored to the physical reality of Paradise.
Relativity is compatible with absolute motion, but absolute motion is
meaningless unless at least one absolutely motionless thing can first be
identified. The Isle of Paradise is this one thing, and it has recently become
possible to identify its location in the universe. Relativity argues that centrifugal
force is fictitious, that it is a reaction-response to a local centripetal force causing
circular motion in a local inertial frame. It is an empirical fact that centrifugal
force is only quantifiable in the universal inertial frame or in a moving, non-
rotating, local inertial frame that is a replication of it. The force-reaction of inertia

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occurs due to the absolute nature of circular motion in a universal inertial frame.
Circular motion is absolute because it is scale invariant in this frame.

Newton observes that the “circular motion of any one revolving body,
correspond[s] to only one power of endeavouring to recede from its axis of
motion.” Since circular motion is singular and self-contained, he concludes that it
must be an absolute motion. Under the assumption, it follows that centrifugal
force is also absolute. But physical space and time are not absolute, which means
that neither centrifugal nor centripetal force are absolute. The spacetime of the
local inertial frame underlying the circular motion of a body varies with the
body’s relative velocity. This variation in spacetime causes the relative quantity
of energy-mass to vary. Force equals mass multiplied by acceleration, and the
centrifugal force arising from circular motion is not a constant (absolute)
quantity from one inertial frame to another. Since the units of time and distance
in a local inertial frame vary with relative velocity, the quantity of centrifugal
acceleration is not absolutely constant.

Relativity demonstrates that all of the quantitative measures of motion, force,

energy and mass may vary, depending upon the local spacetime in which they
are measured – except for one quantity. The circular motion of a body in radians
(or degrees) is constant across all inertial frames and at all relative velocities,
because true angular velocity is always measured relative to the stationary and
universal inertial frame.

6. Relative and Absolute Motion

The universal inertial frame is absolutely stationary, since it is anchored to the

Isle of Paradise. Absolute motion occurs in this frame and relative to Paradise.
“From a practical viewpoint, motion is essential to time…” 12:5.1 The absolute
circular motion of a body about the universal center of Paradise is essential to the
physical reality of time from a scientific viewpoint. Without this essential circular
motion of revolution, the body would exist in the eternity of absolute extension;
there would be no measurable time and, therefore, no measurable space.
Absolute circular motion is directly observable, but the universal inertial frame
in which it occurs is not. This universal frame is not a spacetime frame. It is the

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eternity frame of infinite absolute extension, in which Paradise and the
Unqualified Absolute exist.

Relativity appears to be correct in its assumption that no material body can

exist in time and space and also be at absolute rest relative to all other bodies.
(Paradise does not exist in time and space). To be consistent from both a
theoretical and empirical perspective, relativity must also assume that all bodies
are rotating about their spin axes as measured in the universal inertial frame,
since otherwise they would be in a form of absolute rest. “All units of cosmic
energy are in primary revolution…” 12:4.1 If there was a non-rotating body in the
spacetime, it would be stationary relative to all other bodies and would be a
unique and preferred location in the universe. However, under the assumption
that all bodies are rotating, there can be no absolute inertial frame in time and
space which is defined by another material body in time and space; there can be
no preferred physical object in spacetime against which the rotation of other
bodies can be measured.

At the same time experience and experiment prove that the true rotational
state of a body can only be measured relative to the universal inertial frame.
Since true angular motion can only be measured relative to this frame, this
universal inertial frame of reference must be real. It must also exist
independently of any and all physical bodies in spacetime, under the assumption
that all such material bodies have some linear or angular motion. Relativity
cannot escape the need for final foundations, but this universal inertial frame is
not Newton’s absolute space and time. The local inertial frames of relativity are
spacetime copies of the pre-spacetime eternity frame of infinite absolute
extension in which Paradise establishes the places of absolute rest and the
Unqualified Absolute is the absolute origin of the potential of inertia.

The existential Seven Absolutes of Infinity can be thought of as existing

relative to unqualified eternity, which is infinite and, theoretically, absolutely
static. This unqualifiedly eternal frame of infinite absolute extension can be
thought of as a static circle: “the circle of infinity.” 104:3.13 The perfect stasis of
unqualified eternity becomes dynamic existential eternity at that “hypothetical
eternity moment” when the Infinite Spirit and the central universe appear at the
“beginning” of the cycles of eternity. A cycle of existential eternity can be
conceived of as one complete revolution relative to the absolutely static circle of
infinity. Existential eternity consists of the endless cycles of eternity about the
unqualified eternity of the static circle of infinity.

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 The circular motion of the first cycle of existential eternity about the I AM at
the center of the circle of infinity begins simultaneously with the start of the first
absolute revolution of the Havona worlds in time and space about the Eternal
Isle of Paradise. The cycles of time that begin in Havona are coordinated with the
cycles of eternity. “A cycle of eternity [is] in some way synchronized with the
transient material cycles of time.” 32:5.4 In the most fundamental sense, time
(change) is always measured by cycles. As a practical matter, finite duration is
always measured by cycles of simple harmonic motion, such as one cycle of a
pendulum, one vibration of a cesium atom, or one rotation of the earth. A body’s
absolute motions relative to the Isle of Paradise determine its time and space.

If time is only measured in terms of the cycles of circular motion and not
duration, then “time” is the same in both the local and universal inertial frames.
A cycle of circular motion is an absolute measure because it occurs
independently of duration, distance, and location of observation. The radians of
a body’s circular motion are the same, regardless of where in the universe they
are measured from or what scale they have. Angular velocity ( ) is measured in
radians ( ) per unit time. Angular velocity does not depend on the specific radial
distance at which rotation occurs. The radians of revolution do not depend upon
the spacetime perspective from which they are measured, since circular motion is
always measured in the universal inertial frame. There is an intimate relationship
between time and radians of revolution. Every material body is absolutely
rotating on its own axis, while the center of the body is also revolving absolutely
about Paradise. “All units of cosmic energy are in primary revolution… while
swinging around the universal orbit.” 12:4.1

Underlying every rotating body is a local inertial frame, which is anchored to

it and moves with it as the frame revolves about Paradise. At the same time, the
local inertial frame maintains a constant absolute orientation in the universal
inertial frame. Because of this, every local inertial frame must rotate relative to
the location of Paradise as it revolves about Paradise, in order to maintain its
constant orientation in the universal inertial frame. After one complete rotation
of a body about its own axis, the direction from the body to Paradise changes,
due to the body’s revolution about Paradise. This miniscule change in the
direction to Paradise after one cycle distinguishes the spacetime of the local
inertial frame from the universal inertial frame. If the direction to Paradise did
not change, if a local spacetime inertial frame did not revolve about Paradise, the
local frame would be indistinguishable from the universal and absolute inertial
frame. The absolute frame exists relative to spacetime frames, but this eternal

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reference frame does not exist in time and space. Time is possible in a local frame
because it rotates relative to Paradise while also revolving about it.

In this context, the observer-time in a local inertial frame is determined by the

frame’s absolute velocity. Circular motion in radians ( ) in the absolute frame
equals circular motion in radians ( ) in any relative spacetime frame: = .A
local spacetime frame cannot be at rest in the absolute frame; it always has some
absolute angular velocity of = / due to its revolution about Paradise. Its
relative angular velocity, = / , will be different as measured in the local
inertial frame, because the local frame has an absolute orbital velocity about
Paradise which results in time dilation. Duration in the local inertial frame ( ) is
longer when it is measured in the local frame than when it is measured from the
position of Paradise ( ). Time dilates by = / 1 − ⁄ and the local frame’s
relative angular velocity is less than its absolute angular velocity .

= = = 1− ⁄

1− ⁄

1− ⁄
1= =

Universal time is measured by cycles of revolution in radians. It is not

measured by moments of fixed duration existing independently of motion, as
Newton proposed. A day is one rotation of the earth about its axis, and one earth
day equals 2 (radians) of absolute circular motion in every inertial frame. The
passage of time is constant in an inertial frame, because it is determined by the
velocity of light, which is also constant in every inertial frame. The relationship
between the relative angular velocity of a local inertial frame and its absolute
angular velocity is the reciprocal of the Lorentz factor.

= 1−

The Lorentz factor (1/ 1 − / ) is fundamental to the equations of special

relativity, which describes the spacetime relationships between inertial frames.
Relativity finds the ground for an absolute inertial frame when the Lorentz factor
uses the absolute velocity relative to Paradise instead of a relative velocity ( )
measured with respect to some physical object in spacetime. Absolute orbital
velocity can be determined, since the Isle of Paradise can be located.

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 As shown in later chapters, the absolute orbital velocity of Orvonton about
Paradise is on the order of a couple of hundred kilometers per second, or
~7/1000th of the velocity of light. At this absolute velocity the ratio of the relative
and absolute angular velocities of the local inertial frame anchored to Orvonton’s
energy-mass differs from unity by less than one part in a million. The equations
of special relativity describe the relationships between local inertial frames and
the absolute inertial frame, as well as between local inertial frames. The radians
of circular motion are a measure of universal time common to both the local and
absolute frames. Time dilates in a local inertial frame due to the absolute orbital
velocity of the frame’s center about Paradise. The spacetime in a local frame
varies with absolute orbital velocity, and all local inertial frames can be related to
one another through the absolute inertial frame centered on Paradise.

The radians of circular motion are equal in the relative and absolute frames.
The radians of motion equal the relative angular velocity multiplied by the
relative time: = . The radians of motion also equal the absolute angular
velocity multiplied by the absolute time: = . The ratio of relative to
absolute angular velocity of a local inertial frame equals the reciprocal of the
absolute Lorentz factor: / = 1 − / . Relative time in a local inertial
frame equals the absolute time multiplied by the absolute Lorentz factor: =

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 / 1− / . Distance is measured in every inertial frame by the velocity of
light multiplied by time. The relative distance equals = and the absolute
distance equals = . The ratio of the radius over time is constant in both
inertial frames and equals the velocity of light: = / = / . The relative
velocity equals the velocity of light multiplied by the radians of absolute circular
motion, = , where = 1− / . The relative centripetal acceleration
of circular motion equals the relative orbital velocity multiplied by the relative
angular velocity: = . The relative centripetal acceleration also equals the
absolute centripetal acceleration multiplied by the reciprocal of the absolute
Lorentz factor: = 1− / .

7. Finite and Bounded Inertial Frames

The scientific enterprise is grounded in the assumption that the laws of physics
are the same in every inertial frame. The spacetime of an inertial frame in both
classical physics and special relativity is described by Euclidean geometry and is
assumed to extend indefinitely in every direction. Since inertial frames are
infinite and unbounded, physical laws discovered in one inertial frame are
universally valid in all others, once relative motions are accounted for. However,
the conception of an infinite inertial frame is unsatisfactory, since it does not
distinguish finite space from infinite absolute space. If space is absolute, then it
must be infinite, because it is infinitely divisible into absolute geometric points. If
space is infinite, it must be absolute, since it is completely unqualified.

Relativity has discovered that absolute space does not exist, so there must be a
finite limit to spacetime inertial frames. The general theory of relativity proposes
that gravity causes spacetime to curve. Where a light ray travels in a straight line
in the “flat” Euclidean space of an inertial frame, gravity causes light to follow a
curved path in spacetime. Einstein uses the two-dimensional surface of a sphere
as an analogy for the curved three-dimensional spacetime of the universe. The
surface of a sphere is finite but it is also unbounded in the sense that it has no
center, no circumference, and no boundaries. On a cosmic scale light emitted in
one direction from the earth will eventually be detected coming from exactly the
opposite direction, because the universe is finite and unbounded. By analogy,

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light follows the curved path of a great circle on the surface of a cosmic sphere
and ends up where it started from.

In this conception, inertial frames are always small portions of much larger,
curved, non-inertial spacetime frames. General relativity does not recognize the
possible existence of an inertial frame on the largest cosmic scale. Under this
theory no universal inertial frame is possible, despite the empirical evidence
which demonstrates that it exists. Neither does it recognize the possibility of a
rotational or gravitational center to the universe, since there is no possible center,
periphery, beginning, or end in this concept of curved spacetime. There is a finite
limit to the quantity of space, but space has no boundaries. Because the universe
has no boundaries, there is no possibility of cosmically orientating ourselves in
universe. Every point in curved spacetime is indistinguishable from every other
point.

This has been and still is the most influential of all concepts of the universe.
Yet, after almost a century, this conception is significantly contradicted by the
data. Apart from the overwhelming empirical evidence which demonstrates the
existence of a universal inertial frame, there is now conclusive evidence that the
cosmic geometry of spacetime is essentially Euclidean in structure, as far as
observation extends. This severely challenges the conception of a finite and
unbounded universe.

In 2001 NASA launched its Wilkinson Microwave Anisotropy Probe (WMAP)

to obtain more accurate measurements of the cosmic microwave background
radiation. After a decade of extensive analysis from this and other experimental
data, it has been discovered that the spacetime of the observable universe has a
flat Euclidean geometry. According to NASA’s website, “We now know (as of
2013) that the universe is flat with only a 0.4% margin of error. This suggests that
the Universe is infinite in extent.” [24] The 2013 results of the European Space
Agency’s Planck Satellite, which measure CMB temperatures to an
unprecedented degree of accuracy, determine that the space-time of the universe
is flat to within 0.1 percent. [96] Within the limits of the observable universe,
which is thought to extend at least 14 billion light-years (Bly) in every direction,
the universe has the flat Euclidean geometry of an inertial frame.

If the general theory is assumed to be correct, this 28 Bly wide flat spacetime
must be an extremely small portion of the curved spacetime of the whole
universe, since it does not deviate by more than 0.4 percent from being perfectly
flat. If the observable universe has an exactly flat geometry, then the
unobservable and inaccessible portion of the universe must be infinite, which

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means it cannot be described under the theory of general relativity. In any event
the data is only consistent with a universe that is virtually unlimited in
extension, since there is no way to tell how far beyond 14 Bly flat spacetime
extends. Given this reasonably conclusive evidence, it is clear that general
relativity has failed in its effort to distinguish a finite universe from an infinite
one, to discriminate between finite and infinite space.

To the limits of observation, the universe has an essentially flat spacetime,

which is consistent with the existence of a universal inertial frame. However, the
confirmation of the flat spacetime of the universe creates paradoxes for physical
theory. If space is infinite in extent, this drives theory inexorably toward the idea
of absolute space, which has been conclusively shown not to exist. Recent
findings demonstrate that space can be treated as a property of matter. If space is
infinite, then matter would also need to be infinite. This would cause the
universe to collapse into a gravitational singularity, which does not occur. There
is no way to establish a finite limit to the universe in either classical or relativistic
physics which might resolve these paradoxes. There is, however, a possibility of
limiting inertial frames within finite bounds, if inertial spacetime frames are
defined by their absolute velocity relative to Paradise.

The limit of the universe is thought to be ~13.8 Bly, by some estimates,

which equals 1.31 × 10 meters. This distance can be treated as the finite radius
of the inertial frame centered on our location near the center of Orvonton.
Orvonton’s inertial frame maintains a constant orientation in the absolute inertial
frame. The maximum possible orbital velocity about Uversa, the center of
Orvonton’s inertial frame, at a radial distance is the velocity of light c, which
cannot be exceeded in any inertial frame. This defines a limiting angular velocity
relative to Orvonton’s inertial frame that is equal to the velocity of light divided
by the radius .
299,792,458 m/s
= = = 2.3 × 10 θ/s
1.31 × 10 m
As noted earlier, the difference between the relative angular velocity of
Orvonton and its absolute angular velocity (as measured from Paradise) is
less than one part in one million. The centrifugal acceleration at the radial limit of
Orvonton’s inertial frame equals the orbital velocity c multiplied by the angular
velocity : = = 6.9 × 10 m/s . If this centrifugal acceleration is
expressed in kilometers per second per megaparsec, it equals 71 kms /Mpc
(31,557,600 sec/yr; 3,261,564 ly/Mpc). This acceleration approximately equals a

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Hubble constant of 72 kms /Mpc, which is the rate of acceleration at which
space expands.

The current value of the Hubble constant has been laboriously determined
after analyzing a great deal of local astronomic data. The distance of 13.8 Bly is
predominantly based upon the idea that matter accelerated at the Hubble
constant for 13.8 billion years will reach the velocity of light after this time. Light
emitted now from galaxies at this distance cannot reach us, because the velocity
of recession equals the velocity of light. What has not been noticed before, since it
has been assumed that the universe cannot revolve, is that the Hubble constant
can be derived from the angular velocity of the universe, which equals the orbital
velocity of light divided by the radius of the universe.

This relationship between centrifugal (or centripetal) acceleration and orbital

velocity is characteristic of simple harmonic motion. Time is always measured by
the cycles of simple harmonic motion. A defining feature of simple harmonic
motion is that the angular velocity in such a system is constant at all radial
distances. This establishes a constant relationship between the ratio of orbital
velocity over the radius and the ratio of centripetal acceleration over orbital
velocity: = / = / . Orbital velocity increases in direct proportion to the
radius, and the centripetal acceleration increases in direct proportion to the
orbital velocity. From this we can conclude, based upon the current
understanding of space expansion and its measurement by the Hubble constant,
that the inertial frame of the observable universe conforms to and is limited by
the model of simple harmonic motion.

We view the universe from our location in the superuniverse of Orvonton.

The center of the spacetime inertial frame anchored to the galaxies of Orvonton is
revolving about Paradise, while at the same time maintaining a constant
orientation in the universal inertial frame. The distance to Paradise is about 9
Mly, as shown later. Based upon this distance and angular velocity, the orbital
velocity of Orvonton and its inertial frame about Paradise is about 196 km/s.
θ
= = 8.51 × 10 m ∗ 2.3 × 10 ≅ 196 km/s
s
Spacetime inertial frames are finite and bounded because their revolution
relative to Paradise is limited by the velocity of light on two levels. This limiting
velocity applies within the spacetime of an inertial frame and also to the motion
of the inertial frame with respect to the absolute inertial frame. The boundary of
an inertial frame is where the constant angular velocity times the radius equals c
in the frame. The vector of orbital velocity at the periphery of the inertial frame

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( ) is, at one location, exactly the same as the vector of the inertial frame’s orbital
velocity about Paradise ( ). In classical mechanics these two velocities would
simply be added to find the velocity relative to Paradise: = + . Since the
orbital velocity at the boundary equals c, simply adding would make
greater than c, which is not possible under special relativity. Einstein’s addition
theorem for velocities must be used to find the resultant velocity . (Max Born
gives a detailed derivation of this theorem. [25] )
+
= ·
1+

If a space vehicle has a velocity of 200 km/s relative to a planet and emits a
photon in the direction of its linear motion, the photon will have a velocity of c in
the inertial frames of both the planet and the vehicle. As measured in the planet’s
frame, time dilates and space contracts in the vehicle’s frame. This same
relationship pertains to the orbital velocity c of an inertial frame and the orbital
velocity of the whole frame about Paradise. The angular velocity of an inertial
frame is a constant, since it models simple harmonic motion. If the revolution of
inertial frames about Paradise in the absolute inertial frame also follows this
model, there is a single absolute angular velocity for all local inertial frames in
their revolution about Paradise. As the distance from Paradise increases, the
absolute orbital velocity increases, and the relative angular velocity decreases
by the reciprocal of the absolute Lorentz factor: = 1− ⁄ . As the limit
of the universe is approached, the relative angular velocity of a local inertial
frame approaches zero. Since spacetime inertial frames must have an angular
velocity relative to Paradise that is greater than zero, they cannot exist beyond
the limit of the universe. Beyond this limit there is only the pre-spacetime of the
absolute inertial frame.

At the limit of the universe, inertial frames revolving about Paradise reach
their smallest dimensions. As the absolute orbital velocity of the center of a frame
approaches the velocity of light near the boundary of the universal inertial frame,
its relative angular velocity approaches zero under the addition theorem for
velocities. Time within this inertial frame dilates, = / 1 − ⁄ , and space
contracts, = 1− ⁄ . Under quantum theory the Planck time of 5.391 ×
10 s is the minimum possible unit of time, and this equates to the Planck
angular velocity ( ) of 1.86 × 10 θ/s: = θ/ . This angular frequency
equates to the Planck energy of 1.96 × 10 Joules. Orbital velocity divided by
angular velocity equals the radius: = / . The maximum possible orbital
velocity in an inertial frame is the velocity of light, so at the Planck angular

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velocity the radius cannot exceed = / = 1.62 × 10 meters, which is the
Planck length ( ). The maximum centripetal acceleration equals the orbital
velocity of c multiplied by the Planck angular velocity of : = = 5.56 ×
10 m⁄s . The Planck acceleration multiplied by the Planck time equals the
velocity of light, = , just as the Hubble constant times the radius of the
universe equals the velocity of light, = . The radius divided by the time
to rotate through one radian equals c. The universe radius R of 13.8 Bly
divided by the time T of 4.35 × 10 seconds to rotate through one radian equals
the velocity of light: = / .

The extent of an inertial frame decreases as the distance from Paradise

increases. Suppose there is a body with its local inertial frame at an absolute
radius of 13.79 Bly (1.304 × 10 m) from Paradise, or 13.8 Mly less than the
radius of the universe. It has an absolute orbital velocity of 2.995 × 10 m/s or
99.9 percent of the velocity of light.
θ m
= = 1.304 × 10 m ∗ 2.296 × 10 = 2.995 × 10
s s
The extent of this local inertial frame is limited by the orbital velocity of light
about the center of the frame, which is anchored to and defined by the body. If a
radial line is drawn from Paradise through the center of this frame, then the
orbital velocity of light at r is the boundary of the frame. In the addition theorem
for velocities, the resultant velocity u is found using the velocity of light c for the
added velocity v, and the initial absolute velocity is the absolute velocity of
0.999c. Solving the equation for u gives the velocity of light in the absolute
Paradise frame, which is the same as the velocity of light within the local frame.
+ + 0.999
= · = =c
1+ · 0.999
1+

The radius of the local frame is 13.8 Mly (1.306 × 10 m), the distance from
the center of the frame to the boundary of the universe. The angular velocity of
light in this frame equals the orbital velocity of light divided by the radius.

2.998 × 10 m/s θ
= = = 2.3 × 10
1.306 × 10 m s
The angular velocity of light about the center of this local frame is 1,000 times
faster than it is for the universe. The closer a body and its local inertial frame are
to the boundary of the universe, the smaller its radius and the faster its angular
velocity. At the universe boundary inertial frames approach Planck dimensions,

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angular velocity, and energy; they approach the status of the absoluta of space
potency. In describing the evolution of energy from space potency towards the
electronic matter of the superuniverses, the Mighty Messenger refers to a
conceptual motion from the boundary of the universe toward Paradise: “In
concept this narrative has been moving Paradiseward as transmuting space-force
has been followed, level by level, to the working level of the energy-power of the
universes of time and space.” 42:2.16 The narrative moves from absoluta at the
concept periphery of the master universe inwards.

The inertial frame containing the maximum Planck energy is finite and
bounded by the velocity of light and the relationships of simple harmonic
motion. The Planck energy cannot extend beyond the radius of the Planck length
without the orbital velocity exceeding the velocity of light. The universal inertial
frame containing the total energy-mass of the universe is also finitely limited and
bounded by the velocity of light and the relationships of simple harmonic
motion. Simple harmonic motion describes the cycles of time and the limits of
space in inertial frames on all scales from the quantum to the universal.

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 Chapter 7
Paradise Gravity

The Unqualified Absolute upholds the physical universe, while the Deity
Absolute motivates the exquisite overcontrol of all material reality; and both
Absolutes are functionally unified by the Universal Absolute. This cohesive
correlation of the material universe is best understood by all personalities—
material, morontia, absonite, or spiritual—by the observation of the gravity
response of all bona fide material reality to the gravity centering on nether
Paradise. 56:1.2

The linear gravity first mathematically described by Newton is one of the four
fundamental forces currently identified by physics. Up until the last few decades,
there was never any question about the universality of linear gravity. Recent
measurements of the velocity of rotation of galaxies contradict what is expected
based upon the inverse-square force of linear gravity. As a result, physicists have
been forced to consider new theories of gravity or a new and undetectable form
of gravitationally responsive matter.

We are told there is another form of gravity which is absolute in nature. It is a

manifestation of the Universal Absolute, which functionally unifies the Deity
Absolute and the Unqualified Absolute. Absolute gravity causes all material
things to be attracted to and revolve about the Isle of Paradise. From an
analytical proof it is known that there are only two types of central force which
can produce stable orbits. Newton identified a central force which varies
inversely with the square of the distance, because this agrees exactly with the
laws of planetary motion discovered by Kepler. If distance increases twofold,
gravitational force decreases to one quarter of the original distance. This force
relation limits linear gravity to cosmically short ranges, since it rapidly
diminishes to insignificance at large distances.

Absolute gravity holds everything in the universe in revolution about

Paradise. Apart from an inverse-square force, the only other type of central force
capable of producing stable orbits is a force which varies directly with distance.
If distance increases twofold, gravitational force is twice as strong. Absolute
Paradise gravity is insignificant at cosmically short ranges, but it becomes

155
overwhelmingly powerful on large scales. Theoretically, it has an unlimited
reach.

A directly proportional force is mathematically described by Hooke’s law.

This makes the dynamics of absolute gravity a form of simple harmonic motion.
Various references to the motion of the space levels and their relationships to
Paradise can only be reconciled if absolute gravity is a form of simple harmonic
motion. The quantification of the relationship between absolute gravitational
force and distance requires the empirical determination of a constant. A first
estimate of this gravitational constant can be calculated from newly available
data on the absolute orbital velocity of our superuniverse and its distance from
Paradise.

1. Theories of Gravity

Up until well into the second half of the 20th century, there was never any
doubt that (linear) gravity is universal and behaves as an inverse-square force on
all scales of the universe. For three centuries, Newton’s mathematical description
of gravity successfully explained almost all celestial motions. Einstein’s general
theory of relativity accounted for the few minor discrepancies not explained by
Newton’s theory, but it did not alter the inverse-square nature of gravitational
force. In 1959 Louise Volders discovered a puzzling phenomenon, which could
not be explained by the inverse-square law.

Volders observed that the arms of the Triangulum galaxy (M33) and the
Pinwheel galaxy (M101) rotate with about the same orbital velocity at all
distances from their galactic centers. [26] Under the inverse-square law, the orbital
velocities of sections of a spiral arm nearer the center of revolution should be
significantly greater than the orbital velocity of sections further from the center.
Instead, Volders discovered a “flat” rotation curve for these spiral galaxies; the
orbital velocity is nearly the same regardless of the distance from the center of
the galaxy. Since these secondary findings were not highlighted in her paper,
which focused on neutral hydrogen, they attracted little attention. In 1978 Vera
Rubin published high resolution measurements on the rotation curves for ten
spiral galaxies. [27] Rubin found that all ten have flat rotation curves, like those

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Volders found for M33 and M101. This apparent violation of gravity’s inverse-
square law finally caught the attention of the scientific community.

This discrepancy between theory and observation is referred to as the problem

of galactic rotation curves. A graph with the orbital velocity of portions of a
galactic arm along the y-axis and the radial distance of these portions from the
galactic center along the x-axis should show a rapidly declining slope from left to
right under the inverse-square law. Velocity should decrease with the square
root of the increase in radial distance according to = / . A doubling of the
radius should result in the velocity decreasing to 70 percent of its original value.
A tripling should cause it to fall to 57 percent of the original velocity. Velocity
should fall rapidly as the radial distance increases, producing a “steep” rotation
curve. Instead, graphs plotting measured orbital velocities consistently show flat
rotation curves. The velocity tends to remain roughly unchanged all the way out
to the edge of a galaxy.

By the 1980s this glaring discrepancy between theory and observation

compelled the emergence of two competing hypotheses. Currently, the most
generally accepted idea is that a new type of energy-mass called dark matter
accounts for the flat rotation curves of galaxies. This hypothesis “saves the
phenomena” by assuming that the inverse-square law of gravity is valid on all
scales, despite appearances. Dark matter is supposedly arranged about the center
of revolution in a sort of halo, which is larger and far more massive than the
galaxy. It is speculated that perhaps 5 percent of the total mass of the Milky Way

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consists of observable baryonic (electronic) matter and 95 percent consists of
undetectable dark matter.

This halo of dark matter must be distributed in a specific way in order for the
inverse-square law to result in the same orbital velocity at all distances from the
center of a galaxy. Unlike baryonic matter, which is most concentrated near the
center of rotation due to gravitational attraction, dark matter is most
concentrated in a halo at some significant distance from the center. Despite this
very different gravitational behavior of dark matter, it is imagined to consist of
particles which only interact with the fundamental force of linear gravity. Dark
matter is not responsive to the other three fundamental forces of physics:
electromagnetism and the strong and weak nuclear interactions. Because dark
matter does not respond to these other three fundamental forces, it neither emits
nor absorbs electromagnetic energy. Dark matter is, therefore, a unique form of
energy-mass which is theoretically beyond any possible direct detection. This is a
radical proposal, since dark matter is exempt from those physical laws which are
based upon the other three fundamental forces.

It is generally understood that this is an ad hoc theory developed to explain

observations in terms of the inverse-square law of linear gravity. It proposes a
new and undetectable form of energy-mass and makes numerous complex
assumptions about its interactions with baryonic matter and why it is distributed
in the specific way required to account for flat rotation curves. All of these
speculative and unproven assumptions have led a significant minority of
physicists to propose that the strict inverse-square relation of linear gravity is
being violated on the galactic scale and above. The most prominent alternative
theory to dark matter is Modified Newtonian Dynamics (MOND), which was
proposed by Mordehai Milgrom of the Weizmann Institute in Israel in 1983. [28]

MOND proposes that the nature of the force of gravity is modified by

distance. Gravity decreases with distance according to the inverse-square law as
expected, but only up to a certain distance. Beyond this distance, the inverse-
square relation gradually changes until the centripetal acceleration caused by
gravitational force reaches an irreducible minimum. The centripetal acceleration
remains constant and does not decrease with distance, as the inverse-square
relation requires. Gravitational acceleration transitions from an inverse-square
relation to an asymptotic relation, under which increasing distance does not
result in decreasing centripetal acceleration; at some point, distance from the
center becomes irrelevant. From observation Milgrom found that this minimum
centripetal acceleration is approximately 1.2 × 10 m/s . MOND gives the

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correct orbital velocity for objects in orbits beyond a certain minimum distance
from the galactic center, while linear gravity does not.

linear gravity: = /

MOND: = (beyond a minimum )

Data on orbital velocities in galaxies and galactic clusters have, so far, not
detected centripetal accelerations which are less than MOND’s minimum value.
Our galaxy has a flat rotation curve of about 240 km/s and a radius of about
50,000 light-years. The centripetal acceleration at 50 kly equals 1.22 × 10 m/s ,
close to Milgrom’s minimum. The mass M in the MOND equation is the total
mass of the whole galaxy, not the mass concentrated at its center. Calculating the
mass of the galaxy using and 240 km/s gives a total of 200 billion solar masses.
This was a reasonable estimate of the mass using older estimates, but it is no
longer satisfactory. Recent studies put the number of stars in the Milky Way at
about five times this number.

The simple mathematics of MOND describes galactic rotation curves with as

much accuracy as the hypothesis of dark matter. MOND makes a single
assumption: The inverse-square relation of gravity changes with distance into an
asymptotic relation. If MOND is correct, then the linear gravity of Newton and
Einstein is limited in scope to the sub-galactic scale. A weakness of MOND is the
absence of a theoretical explanation for why the centripetal acceleration of linear
gravity does not drop below the minimum of 1.2 × 10 m/s . A more serious
flaw is that the force of gravity is a fundamental law which should vary with
distance in some consistent manner. If the nature of gravitational force, itself,
changes with distance from an inverse-square to an asymptotic relation, then
gravity does not appear to be a fundamental force in the commonly accepted
sense; a fundamental force is one that is described by a constant relationship.

Linear gravity does not accurately describe motion on the scale of galaxies and
above. This failure can be partially resolved under two radically different
hypotheses, neither of which is really satisfactory. Either there is a new and
exotic form of energy-mass dubbed dark matter and the inverse-square law
holds, or gravity is not a fundamental force in the usual sense and there is no
dark matter. The problems with gravitational theory are not limited to the
galactic scale.

General relativity leads to the expectation that the spacetime of the universe
will have a significant and measurable curvature due to linear gravity. This
expectation is substantially contradicted by the evidence. The observable

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universe is now known to have a virtually flat spacetime. More precisely,
universe spacetime cannot be significantly distinguished from the flat Euclidean
spacetime of an inertial frame. The only way in which the general theory can still
be valid is if it is assumed that we can see just a very small, possibly
infinitesimal, portion of the whole universe. This is wholly unsatisfactory from
an empirical perspective, since it requires the unverifiable belief that virtually the
entire universe is beyond any possible observation or detection. Like the
hypothesis of dark matter, this “saves the phenomena,” but it does so by making
highly speculative and theoretically untestable assumptions.

Linear gravity is not strictly valid on the galactic scale. General relativity does
not appear to be valid above the scale of galactic clusters. The universe must
form a single whole, if the laws of physics are to be universal. But there does not
appear to be any theory of gravity which is able to dynamically unify the
universe. This compels the hypothesis that there must be a new and different
form of gravity which operates on truly cosmic scales. Revelation refers to this
new form of gravitation as Paradise or absolute gravity.

2. Absolute Gravity

Linear gravity is described as a short-range interactive phenomenon

occurring between particles of electronic matter (gravita: electrons, protons,
neutrons, etc.). “Linear gravity is the short-range cohesive force of the
macrocosmos somewhat as the forces of intra-atomic cohesion are the short-
range forces of the microcosmos.” 42:11.5 “Local or linear gravity pertains to the
electrical stage of energy or matter; it operates within the central, super-, and
outer universes, wherever suitable materialization has taken place.” 11:8.3
Absolute gravity is a direct interaction between Paradise and ultimatons –
subelectronic matter. “The center and focal point of absolute material gravity is
the Isle of Paradise.” 11:8.2 Since electronic energy-matter is evolved from
ultimatons, it is responsive to both linear and absolute gravity. Absolute gravity
is instantaneous; it is an “absolute presence circuit[s] … independent of time and
space.” 12:3.2 It is implied that linear gravity also acts instantaneously, as Newton
hypothesized. “Space can actually neutralize such [linear] gravity action even
though it cannot delay it.” 11:8.3

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 Absolute gravity is a long-range interaction between individual ultimatons
and the Isle of Paradise, which has “a potential infinity of gravity extension.” 11:8.9
Unlike other later forms of materialization evolved from cosmic force, ultimatons
do not gravitationally interact with other ultimatons (ultimata) or with electronic
masses (gravita). “The ultimatons are not subject to local gravity, the interplay of
material attraction …. Ultimatonic energy does not obey the linear or direct
gravity attraction of near-by or remote material masses.” 41:9.2 They do have a
force of mutual attraction, which causes one hundred ultimatons to cohere in a
typical electron, but this is an extremely short-range force that is entirely distinct
from absolute gravity. The absolute gravity of Paradise only attracts individual
ultimatons and acts independently of local or linear gravity. Ultimatons are
related to Paradise in a manner analogous to the way in which electrons are
related to an atomic nucleus. “The ultimaton, the first measurable form of
energy, has Paradise as its nucleus.” 42:1.2 However, this analogy does not extend
to include the nature of absolute gravity, which is not an inverse-square force
like the electrostatic force binding negative electrons and positive protons.

Both linear and absolute gravity are central forces, by definition. It is known
that linear gravity can produce stable orbits, but there could be other types of
central forces which also produce stable orbits. Newton considers this issue in his
Principia published in 1687. He first considers an elliptical orbit in which a central
force is directed towards the geometric center of the ellipse. (Book I. Proposition
X) He finds that the centripetal force necessary for a stable orbit about the
geometric center must be directly proportional to the distance from the center.
However, he also finds that under this type of central force all orbits would have
exactly the same period of revolution, regardless of their distance from the
center. This completely contradicts the laws of planetary motion discovered by
Johannes Kepler more than half a century earlier. He then considers an elliptical
orbit in which a central force is directed towards one of the two foci of the ellipse.
In this case he finds that the centripetal force necessary for a stable orbit must
vary inversely with the square of the distance to one of the two foci of the ellipse.
The stable elliptical orbits of the planets described by Kepler’s laws are fully
accounted for under this inverse-square central force.

Newton only considers these two different types of central force, when other
types of central force are theoretically possible. In 1873 J. Bertrand published a
short paper in which he considers the question of what different possible types of
central force are capable of producing stable orbits. [29] He develops a formal
analytic proof, known as Bertrand’s theorem, which identifies only two
possibilities: A force varying inversely with the square of the distance to one of

161
two foci of an ellipse, and a force varying directly with the distance from the
geometric center of an ellipse. Newton’s law of universal gravitation is based
upon an inverse-square force. The only other type of central force capable of
producing stable orbits is one that varies in direct proportion with the distance to
the geometric center of an elliptical orbit. Since we are told that absolute gravity
is fundamentally different from linear gravity, Bertrand’s theorem permits the
simple deduction that absolute gravity must vary in direct proportion with the
distance to Paradise.

A central force which varies directly with the distance to the geometric center
results in simple harmonic motion. This is the same form of cyclical motion
which measures duration, describes quantum oscillators, and potentially limits
the extent of inertial frames. “Time comes by virtue of motion,” and absolute
gravity is the cause of the cycles of the simple harmonic motion which describe
the revolution of the universe about the Isle of Paradise. Simple harmonic motion
is described by Hooke’s law of elasticity.

Fig. 13: Linear Oscillation under Hooke’s Law of Elasticity

Simple harmonic motion traces out a sinusoidal wave over time

Hooke’s law is classically modeled on the elastic property of springs. In 1660

Robert Hooke discovered that the restoring force exerted by a spring stretched
(or compressed) from its equilibrium position is directly proportional to the
distance of its displacement from equilibrium: ∝ . The greater the
displacement, the greater the restoring force. The amount of restoring force
depends upon the stiffness of the particular spring, which is measured by the

162
spring constant . The stiffer the spring, the larger the spring constant, and the
more force is required to stretch (or compress) it.

=−

The restoring force equals the spring constant times the displacement. If a
spring is anchored to a fixed point at one end and a mass m is suspended from
the other end, the spring will stretch until it reaches an equilibrium position. At
equilibrium the restoring force is equal and opposite to the external gravitational
force pulling the suspended mass downward. If the mass is then pulled down an
additional displacement x, which is the amplitude A, and released, the mass will
oscillate up and down about the equilibrium position in simple harmonic
motion. This linear oscillation has a predetermined angular frequency which is
determined by the spring constant k and the mass m.

The angular frequency of a simple harmonic system is constant over time,

regardless of the initial amplitude of displacement x. A constant angular velocity
is a defining characteristic of simple harmonic motion. The angular frequency
multiplied by 2 equals the natural frequency of the system, the number of
complete cycles per unit of time, which is also a constant for the system. The
reciprocal of the natural frequency is the period of time required to complete
one cycle.

1
=
2

=2

If the displacement from the equilibrium position is plotted against the time
, it traces out a single sinusoidal wave over one period . This sinusoidal wave
form is also a characteristic of simple harmonic motion.

= cos( )

All of these relationships hold for circular motion occurring in response to a

central force which varies in direct proportion with the distance to the center of
rotation. The radius r replaces the amplitude A of displacement x and cycles of
circular motion replace cycles of linear oscillation.

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 The centripetal force equals the spring constant multiplied by the radius: =
. Since the spring constant equals the mass multiplied by angular velocity
squared, = , the centripetal force also equals = = . In linear
oscillation a temporary external force is required to cause the initial amplitude of
linear displacement from equilibrium. In circular motion there is a continuous
external centrifugal force which causes a radial displacement of r, and this is
equal and opposite to the centripetal force: =− =− . Since the
angular velocity is constant in a simple harmonic system, the period of
revolution is the same at all radial distances. A constant period of revolution at
all distances from the center is a defining characteristic of circular simple
harmonic motion.

The displacement from the center of the circle can be plotted against the
time to trace out a sinusoidal wave over the period T of one revolution. The
formula is the same form as for linear oscillation. A circle is a special case of the
more general form of an ellipse. Simple harmonic motion in a plane about the
geometric center of an ellipse is described with two equations, instead of one.
The radius of a circle is replaced with the semi-major x-axis length and the
semi-minor y-axis length defining the ellipse.

= cos( )

= cos( )

We are told that, ultimately, all of the galaxies in the universe revolve about
the Isle of Paradise in an elliptical orbit on the plane of creation. This is not
possible under linear gravity. Linear gravity varies inversely with the square of
the distance, which causes a significant proportion of the total mass to become
highly concentrated in a dense spherical structure at the center of a revolving
164
system. There would have to be an unimaginably massive concentration of
matter somewhere in the universe, if the entire universe was revolving about a
single point under the force of linear gravity. This would be immediately
obvious to observation, particularly in the significant curvature of spacetime this
would cause. The observable spacetime of the universe is indistinguishable from
flat Euclidean space. There is no detectable curvature to the spacetime of the
universe, so there is no such concentration of mass in the universe.

Due to recent knowledge, detailed later, it is now possible to demonstrate that

the energy-mass of the universe is concentrated about a single plane. The
existence of this plane is most credibly explained by gravity. Since this planar
structure cannot be caused by linear gravity, the only other possible form of
gravity, under Bertrand’s theorem, is the central force characteristic of circular
simple harmonic motion – the absolute gravity referred to by revelation.

Absolute gravity holds the ultimatons making up the galaxies of the master
universe in elliptical revolution about the Eternal Isle. “The master universe is
existent in six concentric ellipses, the space levels encircling the central Isle.” 12:1.3
“We have long since discovered that the seven superuniverses traverse a great
ellipse.” 15:1.2 These elliptical orbits are caused by a directly proportional central
force, and revolution occurs about the geometric center of these concentric
ellipses. A Universal Censor confirms that the center of revolution is at the
geometric center, instead of at one of the two foci, when describing the positions
of the superuniverses: “superuniverse number one … [is] approximately
opposite, in an easterly direction, to the Paradise residence …. This position, with
the corresponding one to the west, represents the nearest physical approach of
the spheres of time to the eternal Isle.” 15:1.4 In an elliptical orbit centered about
one of the two foci, there is only one point in an orbit where a satellite is closest
to the center of revolution. Since there are two points of periapsis in the elliptical
orbit of the superuniverses, revolution must occur about Paradise at the
geometric center of the ellipse. This is only possible under a directly proportional
central force.

Elliptical orbits caused by linear gravity exhibit apsidal precession. The point
of closest approach in an orbit, the periapsis, moves slightly about a focus of the
ellipse after each revolution, and the orientation of the major axis of the ellipse
changes slightly in the sidereal frame. Because of apsidal precession, a satellite
will not pass through exactly the same space on each subsequent revolution. The
elliptical orbits of the six space levels do not undergo apsidal precession. Their
galaxies follow exactly the same path on each revolution. “You are following the
orderly and predetermined path of the superuniverse space level. You are now
165
passing through the very same space that your planetary system, or its
predecessors, traversed ages ago; and some day in the remote future your
system, or its successors, will again traverse the identical space through which
you are now so swiftly plunging.” 15:1.3 The absence of apsidal precession in an
elliptical orbit is only possible under a directly proportional central force acting
from the geometric center of the orbit.

A directly proportional central force results in the same period of revolution

for every stable orbit. The Universal Censor compares the superuniverse level to
a wheel. “The Seven Master Spirits radiate their influence out from the central
Isle, thus constituting the vast creation one gigantic wheel, the hub being the
eternal Isle of Paradise, the seven spokes the radiations of the Seven Master
Spirits, the rim the outer regions of the grand universe.” 15:0.1 This is more than
an analogy. “The radial boundary lines of any one of the superuniverses do
actually converge at the Paradise headquarters of the supervising Master Spirit.”
16:0.12 If galaxies in the superuniverses at different distances did not all have the

same period of revolution about Paradise, the galaxies from one superuniverse
would gradually move into the region of another, and this whole organization
would not be possible.

These and other revealed descriptions of the structure and dynamics of the
universe under absolute gravity are only consistent with a central force varying
in direct proportion with the distance from Paradise.

3. The Paradise Gravitational Constant

Newton formulated his universal law of gravitation as an inverse-square

force which is proportional to the two masses involved divided by the square of
the distance between them.

∝ → =

The masses of the two bodies are constant, so the force varies inversely with
the square of the distance. The ratio of quantities needs to be multiplied by a
proportionality constant in order to give the actual quantity of force. This factor
is the gravitational constant . The ratio of / has units of kg /m . The
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gravitational constant has units of m /(kg · s ). The gravitational constant times
the gravitational proportion has units of force: = kg · m/s = . It was not
until 1798, more than a century after Principia was published, that Henry
Cavendish was finally able to directly measure the gravitational constant using
the newly invented torsion balance. Cavendish’s value differs by less than one
percent from 6.674 × 10 m /kg · s , which is the currently accepted value.

Absolute gravity acts between individual ultimatons and the Isle of Paradise.
This force is described by Hooke’s law. The restoring force is proportional to the
distance r between an ultimaton and Paradise.

∝ → =

The proportionality constant is the elastic constant. Absolute gravity can be

modeled with a spring attaching an individual ultimaton to Paradise, where the
spring constant is designated by . The elastic constant k for a specific spring
can be determined by the external force required to displace it from its
equilibrium position: = / . In the case of circular simple harmonic motion,
the centripetal force can be found from the mass of the orbiting body, the radius,
and the angular velocity: = = = . The ultimatonic elastic
constant is specific to ultimatons, which can be treated as a masses attached to
Paradise by theoretical springs with an elastic constant equal to . There are
exactly 100 ultimatons in a typical electron, which has a mass of 9.11 × 10 kg.
Each ultimaton has 1/100 of this mass or
th
= 9.11 × 10 kg.

The orbital velocity of an ultimaton increases with the distance from Paradise,
since the angular velocity is constant in simple harmonic motion. The orbital
velocity cannot exceed that of light, which occurs at the theoretical limit of the
master universe. The angular velocity at a radius R of 13.8 Bly (1.31 × 10 m)
and an orbital velocity of light c equals = / = 2.3 × 10 θ/s ( = / ). In a
simple harmonic system, this is the constant angular velocity at every radial
distance. The centripetal force acting on an ultimaton at the limit of the universe
equals the ultimatonic mass multiplied by the velocity of light multiplied by the
angular velocity.
kg · m
= = 6.28 × 10
s
The centripetal force acting on an ultimaton at a radial distance of 13.8 Bly is
known, and the elastic constant for a single ultimaton can be calculated.

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 kg · m
6.28 × 10
= = s = 4.8 × 10
1.31 × 10 m s
There is an isolated elastic tension between each ultimaton and Paradise. The
elastic tension between an electron and Paradise is, therefore, the sum of the
tension between 100 ultimatons which are all at the same distance from Paradise.
One kilogram of mass contains 1.098 × 10 ultimatons (1/ ). Since is the
spring constant for one ultimaton, the mass of a body M orbiting Paradise
divided by the ultimatonic mass equals the number of “ultimatonic springs”
exerting a restoring force on the body toward Paradise.

Both the ultimatonic elastic constant (kg/s ) and the mass of an ultimaton (kg)
are constant quantities. Dividing the first by the second gives the Paradise
gravitational constant , which has units of radians per second squared ( /s ).
This changes the equation for absolute gravity into one with a form similar to
that for linear gravity.
1
= = 5.27 × 10
s
=

The constant is calculated based upon the assumption that ultimatons

cannot have an orbital velocity exceeding that of light when they are 13.8 Bly
distant, which is the estimated radius of the observable universe. In a simple
harmonic system the angular velocity is constant and is simply the square of
the angular velocity for the system ( = = / ). The angular velocity of
universal revolution is the square root of the Paradise gravitational constant,
which is found from the centripetal force acting on the ultimaton.

However, this centripetal force is estimated using the theoretical Hubble

radius of 13.8 Bly. It depends upon the Hubble constant, which has about a ten
percent margin of error. It also depends upon certain as yet unproven
assumptions about the nature of space expansion. These assumptions and
uncertainties carry forward into the calculation of the Paradise gravitational
constant. Even at a minimum margin of error of ten percent, this first estimate of
the Paradise gravitational constant establishes the scale of this central force.

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 Since absolute gravity results in simple harmonic motion, the period for an
ultimaton to complete one revolution about the universe, regardless of its radial
distance from Paradise, equals about 87 billion years.

9.11 × 10 kg
=2 =2 = 2.73 × 10 s = 86.6 billion years
kg
4.8 × 10
s

4. Absolute Tidal Forces and Spiral Galaxies

Over half of all galaxies (56 percent) are spiral galaxies similar in structure to
the Milky Way and Andromeda, according to a comprehensive 1996 analysis of
galaxy morphology. [81] Spiral galaxies are flat disks with a central bulge, and the
spiral arms formed by stars and clusters are their distinguishing feature. It was
recognized in the 1930s that the spiral arms must move differently from the stars
making up a galaxy. Under linear gravity, if the radius of the outermost orbit of a
spiral arm is 8 times greater than the radius of the arm’s innermost orbit, the
inner orbit would complete 23 revolutions for each outer orbit revolution. This
would cause the spiral arms to wind up about the center, become smeared out,
and disappear.

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 By the 1970 it was realized that most stars orbit galaxies with essentially the
same orbital velocity, regardless of their distance from the center. The problem of
flat galactic rotation curves led to the alternate hypotheses of dark matter and
MOND. The discovery of flat rotation curves did not solve the winding problem
of the arms in spiral galaxies. If the arms of the Milky Way are made up of the
same stars over a long period of time, and these stars all have the same orbital
velocity, then the spiral arms would become smeared out and disappear after
just one revolution. In the case of the Milky Way, the innermost portion of the
arm completes 7 revolutions for each revolution of the outermost portion of the
arm. The Lin-Shu density wave hypothesis, discussed later, offers a potential
description for the persistence of spiral arm structures over time, but it does not
address the cause of their motion. This hypothesis was developed in 1964 before
flat rotation curves were discovered, but it still gives a mathematical description
of the persistence of galactic spiral arms.

The orbital velocity of each part of a spiral arm is directly proportional to the
distance of the part from the galactic center, as though the spiral arms are
painted on a solid disk. When this imaginary disk rotates, the arms painted on its
surface retain their shape under rotation. There is no winding up of the arms
about the galactic centers over time, because all portions of a spiral arm have the
same period of revolution regardless of their distance from the center. This is a
defining characteristic of simple harmonic motion, which has a constant angular
velocity at every radial distance. Because every part of a spiral arm moves with
the same angular velocity, its motion can be described as simple harmonic
motion.

The orbital velocity of the spiral arms in the Milky Way has been measured as
increasing by 55 km/s for every 3,262 ly (one kiloparsec) of radial distance from
the center. [80] This relationship gives a constant angular velocity for the arms of
1.78 × 10 θ/s ( = / ). This suggests a relationship to the force of absolute
gravity. The stars in the Milky Way have roughly the same orbital velocity at all
distances from the center. This motion of the stars cannot be explained by the
simple relationship of linear gravity between each star and a central mass. This
has compelled the search for more complex gravitational relationships within
galactic structures. This more complex gravitational relationship would include
the interaction between linear and absolute gravitational fields.

According to Bertrand’s theorem only an inverse-square central force (linear

gravity) or a directly proportional central force (absolute gravity) can generate a
stable orbit. The flat rotation curve of the stars of the Milky Way means that they
cannot follow stable orbits about its central core, since there is no single central
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force that supports this type of orbit. Our sun has a general orbital velocity about
the center of the Milky Way of 240 km/s, but it also has a local motion of 16.5
km/s toward galactic coordinates = 56.24°, = 22.54°. [83] The orbital path of
the sun is perturbed by all of the near and far gravitational forces acting upon it.
Stars in the Milky Way do not have stable orbits about the center of the Milky
Way. One of the gravitational forces perturbing the orbits of all stars within the
Milky Way is the tidal force caused by absolute gravity.

Newton was the first to describe how gravitational tidal forces cause the
oceans to bulge outward on the side of the earth facing the moon (or the sun) and
also on the earth’s opposite side. About 55 percent of tidal motion is due to the
moon and 45 percent to the sun. The rise and fall of the oceans is the result of the
interaction of the three gravitational fields of the earth, moon, and sun. At the
surface the centripetal acceleration caused by earth’s gravity is 9.81 m/s , which
equals one g or earth-gravity. The earth’s gravitational field is moving through a
second field generated by the sun. Newton’s Shell theorem proves that all of the
mass of a sphere can be treated as though it is concentrated at its center, even
though the mass is distributed throughout a volume. This theorem enables the
calculation of gravitational force between the earth and the sun using their total
masses and the distance between the centers of each.

However, the sun still directly attracts each water molecule in the oceans. This
attraction between the center of the sun and a water molecule varies, since the
distance to each molecule varies. A water molecule on the daylight side of the
earth is attracted more strongly by the sun’s linear gravity, because it is nearer.
The difference between sun’s gravity at the center of the earth and at a water
molecule on its surface is the tidal force. The acceleration caused by the sun at
the location of the earth’s center equals 5.9317 × 10 m/s . The radius of the
earth is 6,371 km, so the acceleration on a water molecule on the daylight side is
greater and equals 5.9322 × 10 m/s . The difference is the tidal force which
equals 5.053 × 10 m/s . If this is expressed in terms of earth gravity, it equals
5.15 × 10 . The tidal force is 20 million times weaker than one earth gravity,
but it is strong enough to cause the oceans to rhythmically vary in height twice a
day by several feet.

The absolute tidal force along the line between Paradise and the Milky Way is
the difference between absolute acceleration at the center and circumference of
the Milky Way. The ultimatonic spring constant which determines absolute
gravity equals = 4.8 × 10 kg · m/s . At a distance of 9 Mly the absolute
gravitational force on an ultimaton is:

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 kg kg · m
= = 4.8 × 10 · 8.52 × 10 m = 4.087 × 10
s s
The force on the ultimaton divided by its mass gives a gravitational
acceleration at 9 Mly of 4.486 × 10 m/s . At a distance 50,000 ly beyond this
point at the boundary of the Milky Way the acceleration increases to 4.511 ×
10 m/s . The difference in the accelerations is 2.492 × 10 m/s . This is the
absolute tidal acceleration acting at this point 9.05 Mly from Paradise. The force
of linear gravity acting between the center of the Milky Way and a star on its
circumference 50,000 ly away cannot be calculated using Newton’s equation for
linear gravity. However, the apparent centripetal acceleration between this star
and the center of the Milky Way can be calculated from the kinematics. The
constant orbital velocity of 240 km/s divided by a distance of 50,000 ly gives an
angular velocity of 5.07 × 10 θ/s. The centripetal acceleration equals the
orbital velocity times the angular velocity ( = ) or 1.22 × 10 m/s . If this
acceleration at 50,000 ly from the center is considered to be one Milky Way
gravity, then the absolute tidal force equals 2.05 × 10 .

Proportionately, the absolute tidal force at the circumference of the Milky Way
is almost 400 times stronger than the tidal force of the sun acting upon the earth’s
oceans. The Sun’s tidal force results in two oppositely directed bulges in the
oceans. An absolute tidal force should also result in two oppositely directed
phenomena, such as the Milky Way’s two major spiral arms. This suggests the
hypothesis that the persisting pattern of spiral arms seen in the majority of
galaxies is related to the tidal forces induced by absolute gravity. There is
additional circumstantial evidence which suggests such a causal connection.

Absolute tidal acceleration varies in direct proportion to the distance from the
center of the Milky Way. Angular velocity is a constant in simple harmonic
motion, so the angular velocity squared equals the centripetal acceleration
divided by the radial distance ( = / ). A constant angular velocity is also
found in the form of the spiral arms of the Milky Way. The spiral arms are
mathematically described by logarithmic spirals, which are used in the above
graphic (Fig. 15).

(θ) =

The radial distance r to a point on a logarithmic spiral uses a constant distance

a multiplied by the natural logarithm e raised to a constant pitch factor b that is
multiplied by a number of radians θ. The single variable in this equation is the
radians θ of rotation; the radial distance increases from a minimum of a as the
radians of rotation increase. If radians is set to zero, the radius is simply equal to

172
a. This radius a defines a circle around the center into which the logarithmic
spiral does not extend.

( )= cos( ) → (θ) = cos(θ)

( )= sin( ) → (θ) = sin(θ)

The parametric form of the equation gives separate x and y values for the
radial distance as a function of time. In order to form a logarithmic spiral, the
time parameter must be determined by a constant angular velocity. The time
multiplied by a constant angular velocity gives radians, θ = , which are then
used in the parametric equations. The major arms of the Milky Way are
described by logarithmic spirals which are generated from a constant angular
velocity, which is a defining characteristic of simple harmonic motion and the
directly proportional force of absolute gravity.

The stars within a galaxy do not follow stable orbits about its center, and they
do not move with velocities solely determined by linear gravity acting between
individual stars and its center. Stars have essentially the same orbital velocity at
all radial distances, and galaxies typically have flat rotation curves. The
complexity of stellar motion clearly demonstrates the presence of complex
gravitational relationships. These relationships must have a common cause,
which implies the action of an unrecognized force that influences stellar motion
on a cosmic scale. It is now possible to demonstrate that absolute gravity is a real
force, from which it follows that this force must affect stellar dynamics within
galaxies. Absolute gravity can be causally related to the spiral arms of galaxies
and must also be causally related to flat rotation curves in some way, but the
extent and manner in which absolute gravity is responsible for flat rotation
curves remains to be determined.

The majority of galaxies are classified as spiral galaxies. The spiral arms move
in a completely different manner from the stars within a galaxy. The pattern of
spiral arms revolves as a single whole. This requires the orbital velocity at
different locations in the spiral arms to increase in direct proportion to the radial
distance. The spiral arms rotate with a constant angular velocity. The nature of
this dynamic is identical to the simple harmonic nature of absolute gravity. Since
absolute gravity is the only force which acts in this way, there is clearly some
causal relationship between it and the dynamics of spiral arms. Circumstantial
evidence of this causal connection is apparent in the fact that absolute tidal force
and the form of spiral arms are both directly governed by constant angular
velocities.

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 5. Beyond the Copernican Principle

The revolution of the universe is an ancient idea that was incorporated in

Ptolemaic cosmology. This cosmology dominated the western and near eastern
world view for two millennia. The mathematics of this geocentric model, with its
deferents, epicycles, and equants, described and predicted the motions of the
planets with acceptable accuracy, given the technology available at the time. The
planets each orbited in one of the seven heavens. Beyond the seventh heaven of
Saturn are the immovable sphere of fixed stars and the location of Aristotle’s
Prime Mover. The mathematics of Copernicus’s heliocentric model, published in
1543, was not more accurate than the Ptolemaic geocentric model in its
predictions. However, the heliocentric model was philosophically superior. It
could explain the mysterious retrograde motions of Venus and Uranus as
apparent and not real, while the geocentric model considered them real but had
to employ complex ad hoc mechanisms to explain their motions.

This paradigm shift in cosmology has become enshrined as the Copernican

principle. Initially, this was simply the idea that there is nothing special about
the earth or its location in the cosmos. This principle has since become more
general in its assumption that there is nothing special about any location in the
universe. This is an axiomatic assumption of relativity theory. On the basis of the
Copernican principle, relativity theorists make the unverifiable assertion that it is
impossible for a preferred reference frame to exist in the universe; that is,
relativity is absolute. The Copernican principle has also found formal expression
in the cosmological principle, of which Einstein was a strong proponent. This
principle holds that the universe looks the same from every location, because
energy-mass is distributed randomly and uniformly throughout its extent. The
discovery of the homogeneous and isotropic CMB radiation in 1964 fit perfectly
with both the Copernican and cosmological principles, as well as the idea of a
Big Bang.

Current theory assumes the universe is finite simply because the total energy
in the universe must be finite. At least this was the case until just recently; some
physicists are now proposing that the universe is virtually infinite. The space of
the universe is expanding. This logically leads to the idea that the universe
begins as a gravitational singularity which explodes, causing space to expand.
Revealed cosmology also describes a finite universe, in which the unsearchable
plans of the Architects of the Master Universe are limited to pervaded space.
“Their plans appear to be ultimately space limited in extent by the concept
174
periphery of the master universe, but as plans they are not otherwise conditioned
by time or space.” 118:4.6 “There is a concept periphery to the master universe…”
105:3.7 This concept periphery appears to be imposed by the limiting velocity of

light.

The whole of creation is revolving about Paradise. This revolution occurs in

an inertial frame, and velocity cannot exceed that of light in an inertial frame.
The spatial extent of the master universe is constrained by an orbital velocity of
light, instead of by some fixed quantity of energy which is eternal, uncreated,
and self-existent. There are two types of absolute motion. There is the radial
motion of acceleration away from Paradise caused by space expansion, and the
orbital velocity about Paradise caused by absolute gravity. At the Hubble
expansion rate, the velocity of light is reached after 13.8 billion years. At an
angular velocity of ~2.30 × 10 θ/s, the orbital velocity equals that of light at a
distance of 13.8 Bly. The universal revolution of the plane of creation is difficult
to detect, because it requires roughly 87 billion years for one revolution. The
angular velocity of 2.30 × 10 θ/s equals 4.18 billionths of a degree per year.
By way of comparison the “fixed” guide star (HR 8703) used in the Gravity
Probe-B experiment has an angular velocity that is ten times faster at 41.7
billionths of a degree per year. [30]

The idea of universal revolution about a center of the universe strikes the
modern sensibility as an ancient and erroneous religious doctrine. The most
potent legacy of Copernicus’ discovery was the effective emancipation of the
inquisitive intellect from the spiritual tyranny which ecclesiastical authority
exerted over the cosmological investigations of natural philosophy. But natural
philosophy is now reaching out to the limits of the universe. There is nothing
particularly unique about the location of the earth, but this does not mean that
the earth is not relatively near a preferred location which is absolutely unique in
the universe – the Isle of Paradise. The Copernican heliocentric model displaced
the geocentric model, because it was superior. The Paradise-centric model will
eventually displace the model of a random universe proscribed by the
cosmological principle, because it is philosophically superior in its explanatory
power.

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 Chapter 8
The Central Universe

All who attain the central universe can and do immediately commune with one
of the Seven Master Spirits, the one presiding over the superuniverse from
which the newly arrived space pilgrim hails. 16:2.1

The Isle of Paradise is surrounded by the billion perfect worlds of Havona, which
revolve in seven circuits about it in the plane of creation. Between the first or
inner circuit of Havona and Paradise are the three circuits of the sacred spheres
of the Father, Son, and Spirit. Surrounding the seven circuits of Havona are two
circuits of enormous dark gravity bodies. The worlds of Havona are at least as
large as our sun, which has 10,000 times the surface area of the earth. However,
the gravity on the surface of these perfect spheres is somewhat comparable to
earth’s, since they all have breathable atmospheres and there are lakes and rivers
of water on them.

When we finally ascend from Uversa to the seventh circuit of the Havona
worlds, we are spirits of the third order. Upon reaching the pilot world of the
seventh circuit, we will immediately recognize the Seventh Master Spirit, who
presides over Orvonton. During our time on the worlds of the seventh circuit, we
achieve “identity comprehension” of this Master Spirit. 14:5.4 After we come to
really know the Master Spirits, we advance to the pilot world of the sixth circuit.
“Mortals become quartan or graduate spirits after reaching the sixth circle of
Havona.” 31:3.4 After attaining a “realization of Supremacy” on these worlds, we
are taken to the fifth circuit, where we achieve recognition of the Infinite Spirit.
On the fourth circuit we attain realization of the Eternal Son. When we arrive on
the third circuit, we begin to really know the Universal Father. We become
“spirits of the fifth order when [we] find the Universal Father.” 31:3.4 We become
more familiar with the Paradise Trinity on the second circuit. Attaining the first
circuit “signifies the acceptance of the candidates of time into the service of
Paradise.” 14:5.4

The revolution of the central universe occurs under the short-range force of
linear gravity, since the period of revolution for the Havona worlds about
Paradise increases from the innermost to the outermost circuit. The period of
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revolution for worlds in the first Havona circuit is 1,000 years. A heuristic
application of general relativity finds a maximum possible orbital velocity of
0.577c for the circuit of the Father’s sacred spheres. Making some assumptions
about the spacing of the orbits and using the period of 1,000 years, the radius of
the first Havona circuit is found to be 32.5 light-years. These worlds have an
orbital velocity about Paradise of 0.204c or 61,000 km/s (kilometers per second).
The radius of the Isle of Paradise is 2.7 light-years and its mass equals 8.67
trillion suns. Under certain additional assumptions, the dark gravity bodies orbit
at about 325 light-years. The mass of the central universe is far greater than the
mass of the seven superuniverses, which potentially totals 70 trillion suns, and
most of this central universe mass is found in the dark gravity bodies.

These quantities cannot be taken too seriously, given the numerous

assumptions made. But they do provide some sense of scale for the dimensions
and dynamics of the central universe. Given the period of revolution of 1,000
years and the knowledge from general relativity that the nearest stable orbit
cannot have a velocity greater than 0.577c, the first circuit of Havona worlds
cannot be more than 91 light-years distant from Paradise. The central universe
very probably does not exceed 1,000 light-years in radius. This is relatively small
on a cosmic scale. The distance to the center of our own Milky Way galaxy is
about 26,000 light-years away in the constellation of Sagittarius.

1. Worlds of Havona

The Isle of Paradise is at the center of Havona, the central universe. “The
billion worlds of Havona are arranged in seven concentric circuits immediately
surrounding the three circuits of Paradise satellites. There are upwards of thirty-
five million worlds in the innermost Havona circuit and over two hundred and
forty-five million in the outermost, with proportionate numbers intervening.”
14:1.9 This reference to proportionate numbers of worlds implies that there is
twice the number of worlds in the second circuit, three times as many in third,
and so forth. Using this implied relationship, the number of worlds in the first
circuit equals:
1,000,000,000
= = 35,714,285.71
(1 + 2 + 3 + 4 + 5 + 6 + 7)
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 Rounding to the nearest whole number, this would make the number of
worlds in each circuit:

Table 3: Worlds in the Havona Circuits

Circuit No. of Worlds
1 35,714,286
2 71,428,571
3 107,142,857
4 142,857,143
5 178,571,429
6 214,285,714
7 250,000,000
Total 1,000,000,000

These worlds all appear to be the same size, which is larger than that of all
other inhabited spheres. They are “actual spheres of a material nature …
Nowhere else in all the grand universe is it convenient to utilize such enormous
spheres as inhabited worlds.” 14:3.6 The mass of these worlds is large enough that
antigravity is used to maintain a level of gravitational force on their surfaces
which is compatible with habitation. “Antigravity is also employed in the
organization of the material functions and the spiritual activities of these
enormous worlds.” 14:3.6

The material gravity present on the surface of an inhabitable sphere must lie
within certain limits. If there is too little gravity, the planet cannot retain an
atmosphere. Too much gravity creates an un-breathable atmosphere. In
describing some of the planets in Satania, a Melchizedek makes mention of
gravitational limits to habitation: “Not all planets are suited to harbor mortal life.
Small ones having a high rate of axial revolution are wholly unsuited for life
habitats. In several of the physical systems of Satania the planets revolving
around the central sun are too large for habitation, their great mass occasioning
oppressive gravity.” 49:0.4

With regard to inhabitable levels of gravity, a Melchizedek informs us that

“Jerusem, the system capital, is almost one hundred times the size of Urantia,
although its gravity is a trifle less.” 45:0.1 Jerusem is an artificially constructed
architectural world, instead of a planet which evolves through the gradual
gravitational accretion of matter. The size of Jerusem approaches that of our sun,
which is 109 times larger than the earth. Where gravity on the surface of the sun
is 28 times stronger than it is on earth, gravity on Jerusem is a “trifle less” than

178
the gravity here. Although the volume of Jerusem is one million times that of
earth, the mass of Jerusem is only about three percent of the mass of our sun,
based upon a surface gravity equal to ours. The inhabitable surface area of
Jerusem is 10,000 times greater than earth’s surface area. A sense of the scale of
the architectural sphere of Jerusem compared to the earth can be gained from a
recent NASA photograph of Venus passing in front of our sun, since Venus is
roughly the size of earth.

With a surface gravity about equal to ours, Jerusem has an atmosphere “very
similar to that of Urantia with the addition of a gas adapted to the respiration of
the morontia order of life.” 46:2.3 Planets where the surface gravity is less than
half that of Urantia tend to have thin or no atmospheric gases, such as Mars,
Mercury, and the moon. Planets with a surface gravity greater than twice that of
Urantia, like Jupiter, Saturn, Uranus, and Neptune, have dense atmospheres.
Inhabitable planets appear to have a surface gravity somewhere between 50 and
150 percent that of Urantia. Assuming a mass density comparable to our planet,
this restricts the size of inhabitable planets to between 80 and 140 percent of the

179
size of Urantia. Neptune, the smallest of the outer gas planets, is almost four
times the size of earth.

The material worlds of Havona are many times larger than Urantia, but they
have well-formed inhabitable surfaces, unlike evolutionary planets which are
just a few times larger than Urantia. This is partly due to the nature of energy-
matter which constitutes these worlds. Their “literal substance differs from the
material organization of the planets of the seven superuniverses.” 14:2.1 “Havona
energies are threefold; superuniverse units of energy-matter contain a twofold
energy charge.” 14:2.2 Still, the effective surface gravity on these worlds should be
somewhere in the general neighborhood of Urantia’s, in order to sustain an
atmosphere which is neither too thin nor too dense. The fact that “there are real
rivers and lakes on these perfect worlds” 14:3.7 requires that they have a surface
gravity and atmospheric pressure which is not too radically different from ours.

There are numerous parallels between the worlds of Havona and the
architectural spheres constructed in the seven superuniverses. An Archangel of
Nebadon tells us that “Jerusem is indeed a foretaste of paradisiacal glory and
grandeur.” 46:2.6 Jerusem “foreshadows the beauty, the harmony, and the
perfection of the eternal worlds of the central and divine universe.” 46:2.5 “In
reality, all headquarters worlds are paradisiacal.” 15:7.3 Jerusem, along with all of
the other architectural spheres of Nebadon, was constructed within a few billion
years of the arrival of Michael. There are lakes and rivers on all of these
architectural worlds, just as there are on the Havona worlds. “The water of
Edentia and similar architectural spheres is no different from the water of the
evolutionary planets.” 43:1.2 Edentia, the capital of our constellation, is
“approximately one hundred times as large” as Urantia, just like Jerusem. 43:0.2
All of this suggests that the Havona worlds are somewhat similar in size to the
architectural headquarters spheres of the superuniverses, or perhaps somewhat
larger, and possess a surface gravity somewhat comparable to Urantia’s.

2. The Sacred Spheres of Paradise

The Isle of Paradise is “the most gigantic organized body of cosmic reality in
all the master universe. Paradise is a material sphere as well as a spiritual
abode.” 11:0.1 The material worlds of Havona are kept in their circuits by the
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short-range linear gravity of Paradise, not by long-range absolute gravity. “Local
or linear gravity pertains to … the central, super-, and outer universes, wherever
suitable materialization has taken place.” 11:8.3 The grasp of these worlds by
linear gravity instead of absolute gravity can be deduced from the statement that
the period of revolution about Paradise decreases as the radius of the orbit
decreases. “All worlds in a given circuit have the same length of year since they
uniformly swing around Paradise, and the length of these planetary years
decreases from the outermost to the innermost circuit.” 14:1.11 If absolute gravity
held the Havona worlds in stable orbits, every circuit would have the same
period of revolution about Paradise. Immediately surrounding the Isle of
Paradise are the three orbits of the sacred spheres of the Father, Son, and Spirit.

The Perfector of Wisdom kindly provides us with the period of revolution for
the first or inner circuit of Havona worlds. This makes it possible to obtain a
general idea of the size of Havona and the mass and size of the Isle of Paradise.
One Paradise-Havona day is the period of revolution for the first circuit of
Havona worlds. This is the standard measure of time in the central universe. A
world in the first circuit completes one revolution about Paradise in “just seven
minutes, three and one-eighth seconds less than one thousand years of the
present Urantia leap-year calendar.” 14:1.12 If this inner circuit had an orbital
velocity equal to the velocity of light, the maximum circumferential distance
traversed by a Havona world in the first circuit would be a trifle less than 1,000
light-years. At the velocity of light this makes the maximum possible radial
distance from Paradise 159 light-years ( ≅ 1,000 ly/2 ). However, the radial
distance to the first circuit must be significantly less than this, because of the
three circuits of sacred spheres intervening between the first Havona circuit and
Paradise.

“Between the central Isle of Paradise and the innermost of the Havona
planetary circuits there are situated in space three lesser circuits of special
spheres.” 13:0.1 The three circuits of sacred spheres of Paradise lie in the space
between the first Havona circuit and the Eternal Isle. Since they exist in the space
of the central universe, their velocity cannot exceed the velocity of light. The
orbital velocity of the first Havona circuit must be significantly less than the
velocity of light, since linear gravity causes orbital velocity to increase as the
radial distance decreases. The worlds of the Father are in the orbit closest to
Paradise, and their orbital velocity is the greatest under the inverse-square
relation.

Under general relativity, if a body is massive enough, its linear gravity will be
strong enough to pull light inward towards the center of the body. This causes a
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so-called black hole from which light cannot escape. There is an event horizon
which light can cross going inward but cannot cross going out. This event
horizon occurs at the Schwarzchild radius . For a spherically symmetric non-
rotating body, the radius of the event horizon defining a black hole equals =
2 ⁄ . This radius is the minimum distance for any type of motion around a
black hole.

The nearest possible stable orbit is at 1.5 times the Schwarzchild radius or =
3 ⁄ . The region inside this radius and outside the event horizon is the
photon sphere around a black hole. Photons of light can travel near the event
horizon without crossing it, follow a curved path, and then escape. But photons
cannot be in a stable orbit inside the photon sphere. The radius to the outer
surface of the photon sphere is the minimum possible radius for a stable orbit
about a black hole.

This equation for the Schwarzchild radius is not strictly applicable to the Isle
of Paradise. Although this formula applies to non-rotating objects, which
Paradise is, it is for objects that are spherically symmetric. Paradise is a disk with
an elliptical boundary, instead of a sphere. However, this equation will be used
heuristically as a means of obtaining a gross estimate of the radial distance to the
worlds of the Father.

If it is assumed that the spheres of the Father are in the nearest possible stable
orbit about the black hole generated by the mass of Paradise, their orbital radius
is at the border of the photon sphere: = 3 ⁄ . The velocity of a satellite in a
stable orbit under linear gravity equals = ⁄ . This equation can be
rearranged as = / . From these two equations the velocity for a satellite in
the lowest possible stable orbit about a black hole can be determined.

3
= and = → = = 0.577
3

This orbital velocity of 0.577c is only attainable in the superuniverses by

subatomic particles. The physical nature of the seven worlds of the Father, Son,
and Spirit is unlike other material realities in the superuniverses of Havona. The
physical reality of the time-space universes consists of the electronic energy
organization called gravita. The physical reality of the worlds of Havona is
constituted of a different energy called triata. The physical reality of the worlds of
the circuits of the Father, Son, and Spirit are neither: “Their material or physical
construction is of an order unrevealed to you. Each circuit is diverse in
material…” 13:0.2
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 The furthermost extent of pervaded space is limited by the orbital velocity of
light. This suggests that the innermost extent of pervaded space is also limited by
the orbital velocity of light. But pervaded space does not touch the Isle of
Paradise. Only relatively quiescent midspace touches Paradise. From what we
are told, it does not appear possible that orbital revolution in midspace is
possible. It would seem that midspace fills the region between the orbit of the
Father’s worlds at the outer border of the photosphere and the landing fields
located on the peripheral surface of the Isle of Paradise at the inner border of the
photosphere.

Between the Eternal Isle and the first Havona circuit are the other two circuits
of Paradise satellites, containing seven worlds each, which belong to the Eternal
Son and the Infinite Spirit. The spacing of these three inner circuits is not
described, although we are told that the seven secret spheres of the Universal
Father traverse the nearest orbit and revolve “in close proximity to the eternal
Isle.” 13:0.3 The maximum possible velocity of the Father’s worlds is 0.577c. One
assumption is that orbits of these three circuits are equally spaced at one, two,
and three quarters of the distance between Paradise and the first circuit.
However, the first Havona circuit appears to be a reference point in the central
universe, a location of symmetry separating two different creative designs.

In describing the responsibilities of the Master Architects, there is a significant

distinction between the circuits of the Sacred Spheres of Paradise and the circuits
of Havona worlds. The senior Master Architect is responsible for the three inner
circuits and the next three Master Architects are responsible for the seven
Havona circuits. These personalities are on different absonite levels of the
Ultimate, which implies some fundamental difference between their plans for the
Paradise satellites and the Havona worlds. The Paradise-Havona standard day is
based upon the period of revolution for the first circuit, when it might seem more
logical to base this standard upon the time required for the Father’s worlds to
complete one revolution. For these and other aesthetic reasons involving
symmetry, another assumption will be adopted concerning orbital radii. The
orbital radius of the worlds of the Infinite Spirit is taken as half the distance
between the first circuit and Paradise. The orbital radius of the Son’s worlds is
half the distance of the Spirit’s worlds to Paradise. The Father’s worlds orbit at
one half the distance between the Son’s worlds and Paradise.

If the worlds of the Father have an orbital velocity of 0.577c, then this velocity
equals ⁄ , where is the radial distance from Paradise to the circuit of the
Father’s sacred spheres. If the Father’s worlds orbit at one-eighth of the distance
between the first Havona circuit and Paradise (8 = ), then the orbital
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velocity of the first circuit equals = ⁄8 . There are common elements in
these two equations ( , , and ), and this allows to be found in terms of the
velocity of light.

0.577 = and =
8

(0.577 )
= → = 0.204
8
The Father’s worlds have an orbital velocity of 0.577c. Under the above
assumptions, the first circuit has an orbital velocity of 0.204c. The angular
velocity of the first circuit equals 2 divided by the period for one revolution.
The orbital and angular velocities give a first circuit radius of 32.5 light-years.
2 2 θ
= = = 1.99 × 10
1,000 yr

0.204
= = = 32.5 ly
1.99 × 10 θ/

Using a velocity of 0.204c and a radius of 32.5 ly, the mass generating the
linear gravity holding the first circuit of Havona worlds in orbit can be
estimated.

= → = = 1.7 × 10 = 8.67 × 10 M⨀

Paradise has an estimated mass of 8.67 trillion solar masses (M⨀ ). By

comparison, recent studies of the Andromeda galaxy estimate its mass at about
one trillion solar masses (10 M⨀ ). [31] [35] The mass of Paradise is approximately
nine times greater than the mass of Andromeda. Using this estimate of 8.67
trillion solar masses permits a calculation of the event horizon surrounding
Paradise.
2
= = 2.7 ly

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 Table 4: Paradise and the First Four Circuits
Circuit radius radius (ly) T (years) v/c km/s
Paradise 0.083r 2.7
Father 0.125r 4.1 44 0.577c 172,908
Son 0.250r 8.1 125 0.408c 122,315
Spirit 0.500r 16.2 354 0.288c 86,490
1st Circuit r=1.00 32.5 1,000 0.204c 61,158

The sacred spheres of the Father are taken to orbit at one-eighth of the radial
distance to the first Havona circuit or 4.1 ly (1.5 times the Schwarzchild radius.)
The maximum radius of Paradise is 2.7 ly. The Father’s worlds have a velocity of
0.577c. The angular velocity equals the orbital velocity divided by the radius.
0.577
= = = 4.51 × 10 θ/s
4.1 ly

The period of revolution for the Father’s worlds equals 2 divided by the
angular velocity.
2 2
= = = 1.395 × 10 s = 44.2 yr
4.51 × 10 θ/s

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 The orbital radius of the Son’s worlds is assumed to be twice that of the
Father’s, and their orbital velocity of 0.408c can be calculated using the mass of
Paradise.

= = 0.408
8.1 ly

From the radius and orbital velocity the angular velocity and period or
revolution can be calculated for the Son’s sacred spheres. The distance to the
worlds of the Infinite Spirit is assumed to be twice that of the Son’s, and the same
steps can be followed to find the orbital velocity, angular velocity, and period for
the worlds of the Infinite Spirit.

3. The Seven Havona Circuits

There are 35,714,286 worlds in the first circuit of Havona worlds, and they
“follow each other in an orderly linear procession,” 14:1.10 traversing the same
orbital path about Paradise. This orbital path appears is perfectly stable. “The
control and balanced stability of the central universe appear to be perfect.” 14:2.9
Gravitational stability and balance requires a symmetrical distribution of mass in
this circuit, particularly because of the enormous orbital velocity. With a
circumference of 204 light-years, these 36 million worlds should be equally
separated from each other by 0.36 astronomic units (AU), which is the unit of
distance from the earth to the sun. If these worlds are comparable in size to the
architectural headquarters worlds, which are 100 times larger than earth, then
neighboring Havona worlds would subtend an arc of 1.35 degrees in the sky.
This is about 2.6 times the apparent sizes of both our sun and moon, which
subtend 0.5 degrees of arc in our sky.

There are twice as many worlds in the second circuit, three times as many in
the third circuit, and so on. If the spacing between worlds in a circuit is constant
from one circuit to the next, then the radius of the second circuit would be twice
that of the first, since doubling the radius doubles the circumference. This is a
simple assumption, but the spacing between worlds in different circuits could

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vary, which would cause the radial distance of each circuit from Paradise to vary
in a more complex manner. The orbital radii of the first four planets in our own
solar system give us a physical pattern from which to reason about the spacing of
the Havona circuits. Our solar system and the central universe both revolve in a
gravitational plane under the force of linear gravity.

Table 5: Circuits of the Central Universe of Havona

circuit radius radius (ly) T (years) / v/c km/s
Paradise 0.083r 2.7 - - - -
Father 0.125r 4.1 44 - 0.577c 172,908
Son 0.25r 8.1 125 2.83 0.408c 122,315
Spirit 0.5r 16.2 354 2.83 0.288c 86,490
1st Circuit 1r 32.5 1,000 2.83 0.204c 61,158
2nd Circuit 2r 65.0 2,828 2.83 0.144c 43,241
3rd Circuit 3r 97.5 5,196 1.84 0.118c 35,306
4th Circuit 4r 129.9 8,000 1.54 0.102c 30,576
5th Circuit 5r 162.4 11,180 1.40 0.091c 27,348
6th Circuit 6r 194.9 14,697 1.31 0.083c 24,965
7th Circuit 7r 227.4 18,520 1.26 0.077c 23,113
DG Bodies 10r 324.9 31,623 0.065c 19,338

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 If the distance between the sun and Mercury is used as a unit of length, Venus
is 1.9 Mercury-units from the sun, earth is 2.6, and Mars is 3.9. There is a very
rough linear relationship between the orbit number and its distance from the sun
in Mercury-units. Linear gravity causes the first four planets to find orbits at
certain preferred distances, which are roughly whole multiples of the radial
distance of Mercury. These orbits are preferred because of the phenomenon of
orbital resonance.

In the evolution of the solar system, matter accreted into these four planetary
orbits because of the gravitational instability caused at other radii by orbital
resonance. Orbital resonance occurs when the periods of revolution (T) for two
neighboring orbits are related to one another by integral multiples, such as 2:1
(2.00), 3:2 (1.50), and 4:3 (1.33). Neighboring orbits with these ratios result in
bodies repeatedly attracting one another at the same points in their orbits. Over
time this cyclically repeating force causes their orbits to destabilize. The orbital
period ratios between the first solar orbits avoid these frequency relationships:
Venus-Mercury, 2.55; Earth-Venus, 1.63; Mars-Earth, 1.88.

If the radius of each subsequent Havona circuit is an integral multiple of the

radius of the first circuit, their periods of revolution do not have integral
relationships which would cause orbital perturbations. This provides some
justification for the assumption that the Havona circuits are spaced at integral
multiples of the distance to the first Havona circuit.

The orbits in the central universe are shown as elliptical, having the same
form and orientation as the Isle of Paradise, which has a major axis of seven units
and a minor one of six units. All of the space levels are elliptical in form: “the
endless circuits of the elliptical space levels of the master universe.” 11:8.2 In the
central universe, “The great belt of dark gravity bodies is divided into two equal
elliptical circuits by a unique space intrusion.” 14:1.15 Under Bertrand’s theorem,
the inverse-square force of linear gravity must act from one of the two foci of the
ellipse in order to produce a stable orbit. However, Paradise is shown at the
geometric center of concentric ellipses, as though the stable orbits are caused by
the directly proportional force of absolute gravity. The dimensions of Havona are
too small for absolute gravitational force to be significant. It may be that Paradise
is actually at one of the two foci of these concentric ellipses. It may also be the
case that the elliptical halo of dark gravity bodies permits the linear gravity of
Paradise to act from the geometric center.

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 4. Dark Gravity Bodies

The radial distance to the dark gravity bodies from Paradise is shown as ten
times the radius of the first Havona circuit, but this is not well supported. The
gravity bodies are “far out beyond the seventh belt of Havona worlds,” 14:1.14
which could mean ten or a hundred times the radius of the first Havona circuit.
The assumption of a factor of ten finds some small support in the idea that “the
number ten, the decimal system, is inherent in energy, matter, and the material
creation.” 42:9.2 A more reasonable justification for assuming a radius of this
magnitude is that these dark gravity bodies constitute the majority of mass in the
central universe.

“Owing to the enormous encircling masses of the dark gravity bodies about
the fringe of the central universe, the mass content of this central creation is far in
excess of the total known mass of all seven sectors of the grand universe.” 12:1.10
The Isle of Paradise has an estimated mass of ~9 trillion suns. Since the seven
superuniverses potentially contain 70 trillion suns, the mass of the dark gravity
bodies must be “far in excess” of 61 trillion suns. These bodies also exert both
absolute and linear gravity, like Paradise. “The dark gravity bodies encircling
Havona are neither triata nor gravita, and their drawing power discloses both
forms of physical gravity, linear and absolute.” 11:8.7

Absolute gravity holds the master universe together as a central force which
varies in direct proportion to the distance from Paradise. The nearer the dark
gravity bodies are to Paradise, the more their absolute gravity pull becomes
indistinguishable, on a cosmic scale, from that of Paradise. The radial distance
from Paradise to the inner borders of the seven superuniverses is somewhere in
the neighborhood of five million light-years, as shown in a later section. A radial
distance from Paradise to the dark gravity bodies of 325 light-years is less than
one ten thousandth of five million light-years. The absolute gravity of a dark
gravity body acting on superuniverse ultimatons would be exerted from a point
which is effectively indistinguishable from the location of Paradise. If the radial
distance from Paradise to the dark gravity bodies was significantly greater than
this, the angular difference between these two points of attraction becomes
increasingly significant. Since absolute gravity acts upon the master universe
from the geometric center of the universe, this argues for a smaller distance
between Paradise and the dark gravity bodies.

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 There is some additional circumstantial evidence supporting this distance to
the dark gravity bodies. The central universe is the pattern for a single system
functionally unified by linear gravity. Our solar system should imperfectly
reflect this pattern. The first planet is Mercury with an orbital radius of 0.387 AU
and a period of revolution of 87.97 (earth) days. The last planet in the solar
system is Neptune, which is at a distance of 30.1 AU and revolves about the sun
once every 60,190 days. The dwarf non-planets of Pluto, Haumea, and
Makemake are the larger objects in the Kuiper belt. This region is about 20 AU
beyond Neptune and contains many small bodies, in the same way the asteroid
belt between Mars and Jupiter is filled with small bodies.

The orbital radius of Neptune divided by that for Mercury gives a ratio of
77.8. The ratio of their periods of revolution is 684. Using the radius of the first
Havona circuit as a unit of measure, the first orbit of the Father’s spheres is at
0.125r and that of the last orbit of the dark gravity bodies is at 10r, which gives a
ratio of 80. This is 2.8 percent greater than the ratio of 77.8 found for the solar
system. The ratio of their periods of 31,623 years and 44 years is 719, which is 5.1
percent greater than the ratio of 684 found for the solar system. This parallel
between the first and last orbits in the solar system and the central universe gives
some additional support to the inferred size of the central universe.

The wall of dark gravity bodies “so completely encircle and enshroud Havona
as to hide it from the view of even near-by inhabited universes of time and
space.” 14:1.14 Although this wall of dark gravity bodies hides Havona from our
view, it does not interact with physical-energy light. “These dark gravity bodies
neither reflect nor absorb light; they are nonreactive to physical-energy light …”
14:1.14 Apparently, there is non-physical light energy emanating from Havona

which is potentially detectable by us, but it is blocked by the dark gravity bodies.
Since the wall of dark gravity bodies blocks the non-physical light of Havona but
is transparent to the physical light of the universes, we might expect to see
physical light originating in the central universe. However, Havona is
constituted of a physical energy called triata, which is fundamentally different
from the order of energy constituting the superuniverses, gravita. Radiant energy
in the superuniverses is electromagnetic in nature. The radiant energy from triata
must be fundamentally different in nature from electromagnetic radiation, which
would make it undetectable by our observational instruments.

A Perfector of Wisdom tells us that the seven sacred worlds of the Eternal Son
shine with the “impersonal energies of spirit luminosity … they illuminate all
Paradise and Havona, and they directionize pure spirit luminosity to the seven
superuniverses. These brilliant spheres of the second circuit likewise emit their
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light (light without heat) to Paradise and to the billion worlds of the seven-
circuited central universe.” 13:0.4 The Divine Counselor tells us that “Light, that
is, light without heat, is another of the nonspiritual manifestations of the
Deities.” 3:2.3 There is a spirit luminosity emanating from seven sacred worlds of
the Eternal Son which is directionized to us. These spheres also shine with light
without heat, and this nonspiritual light is apparently blocked by the encircling
wall of dark gravity bodies.

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 Chapter 9
The Grand Universe

The galaxies of the grand universe cluster about the plane of material creation,
which increases in height and depth as the distance from Paradise increases.
They have the appearance of a V-shaped structure when viewed in cross-section.
The superuniverse space level is divided into seven equal space segments, which
establishes proportional relationships between the size of the grand universe and
the dimensions of each superuniverse. The locations of the seven superuniverses
relative to Paradise North are given, and a chart of the internal structure of the
grand universe can be drawn. Our superuniverse of Orvonton has a southeast
compass bearing from Paradise North, as defined by the circulation of cosmic
force through the inner zone of nether Paradise.

Uversa is the headquarters world of Orvonton and is between 200,000 and

250,000 light-years away. It is concealed behind the stars and interstellar dust in
the plane of the Milky Way. There are potentially 10 trillion suns in Orvonton
which are segregated in ten major sectors or star drifts. At the time The Urantia
Book was indited, eight of these ten major sectors had been identified by Edwin
Hubble in his 1936 work, The Realm of the Nebulae. Hubble called these eight
nebulae the Local Group.

The Milky Way and Andromeda galaxies are part of the Local Group and each
contains about one trillion solar masses. Recent studies estimate the mass of the
Local Group at roughly 5 trillion solar masses, which is 65 percent of the eight
trillion observable suns in Orvonton. The members of the Local Group are
gravitationally bound together, and Orvonton is a gravitationally bound
structure which revolves about Uversa. The superuniverse of Orvonton can be
positively identified as the Local Group. The radius of Orvonton is between 3.4
and 4.4 million light-years. The distance to the Isle of Paradise is between 7.9 and
10.2 million light-years, based upon the internal structure of the grand universe.

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 1. Revealed Internal Structure

The Perfector of Wisdom describes a cross-section of the master universe as

having a V-shape. He tells us that pervaded “space thickens, and it thickens
somewhat faster than does the plane of creation, the universes.” 11:7.6 The grand
universe is at the center of the master universe, so this description applies to the
grand universe as well. The greater the radial distance from Paradise, the greater
is the vertical distance from the gravitational plane to the upper and lower
boundaries of pervaded space. The boundaries of pervaded space separate more
rapidly than do the upper and lower boundaries of the plane of material
creation. A cross-section of the galaxies of the grand universe forms an acute V-
shape. The superuniverse space level is what we can see of the grand universe,
since the central universe is enshrouded by the wall of dark gravity bodies.

“The Seven Superuniverses are not primary physical organizations …. Each

superuniverse is simply a geographic space clustering of approximately one
seventh of the organized and partially inhabited post-Havona creation, and each
is about equal in the number of local universes embraced and in the space
encompassed.” 12:1.12 A superuniverse is not a “primary physical organization,”
from which we can infer that it does not have the appearance of a nebula or

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galaxy, which are primary physical organizations. This implies that the
distribution of galaxies throughout the superuniverse space level is not heavily
concentrated in seven isolated locations, as they would be if each superuniverse
had the form of a galaxy like the Milky Way. Each superuniverse is more
accurately thought of as one seventh of the volume encompassed by the torus-
shaped superuniverse space level.

This segmental concept of the superuniverse space level is reinforced by the

Universal Censor: “The Seven Master Spirits radiate their influence out from the
central Isle, thus constituting the vast creation one gigantic wheel, the hub being
the eternal Isle of Paradise, the seven spokes the radiations of the Seven Master
Spirits, the rim the outer regions of the grand universe.” 15:0.1 “Early in the
materialization of the universal creation the sevenfold scheme of the
superuniverse organization and government was formulated. The first post-
Havona creation was divided into seven stupendous segments, and the
headquarters worlds of these superuniverse governments were designed and
constructed.” 15:0.2 Chronologically, the superuniverse space level is created,
divided into seven stupendous and equal space segments under the influence of
their respective Master Spirits, and then the headquarters world of each
superuniverse is constructed. Subsequent to this, the galaxies of each
superuniverse are created by the action of the Paradise Force Organizers and are
held in orbit about each superuniverse capital by linear gravity.

The specific orientations of the superuniverses relative to Paradise North are

provided. Uversa has already turned the southeastern bend and Urantia is just
now at this turning point. This puts Uversa ahead of us in the counterclockwise
revolution of the superuniverse space level about Paradise. “Orvonton, the
seventh superuniverse, which swings on between superuniverses one and six,
having not long since (as we reckon time) turned the southeastern bend of the
superuniverse space level. Today, the solar system to which Urantia belongs is a
few billion years past the swing around the southern curvature so that you are
just now advancing beyond the southeastern bend…” 15:1.5

The southeastern direction – a compass bearing of 135 degrees – is relative to

Paradise North and compass bearings are measured clockwise from due north.
(Unlike longitude which is measured in the counterclockwise direction.) Urantia
is just now at about 135 degrees, the southeastern bend. Uversa is slightly ahead
of Urantia in counterclockwise rotation, since it turned this bend some time ago.
Uversa is only about 200,000 light-years away, and Orvonton is a few million
light-years in radius, so Paradise must be several million light-years away. The
difference in compass bearing between Uversa and Urantia is perhaps one
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degree, which would put Uversa at a compass bearing of ~134 degrees. If the
southeastern bend is a region instead of a location, then “advancing beyond the
southeastern bend” would imply a location further along the superuniverse orbit
with a compass bearing for Uversa that is less than 134 degrees.

The grand universe consists of the Havona space level which is surrounded by
the superuniverse space level. The superuniverse space level is divided into
seven pie-shaped sectors of equal size. Dividing the grand universe into seven
equal segments subtending 51.4 degrees each gives the structure in figure 20.
This revealed inner structure, in conjunction with the radius of Orvonton, can be
used to calculate the proportional distance between Uversa, the headquarters of
Orvonton, and the Isle of Paradise.

Since each sector is one seventh of the grand universe, each superuniverse
spans an arc of 51.4 degrees, as measured from Paradise. Fitting Orvonton into
its V-shaped sector, its circumference will be tangent to the sides of its V-shaped
space sector at two points. The point(s) at which the sector line from Paradise is
tangent to the circumference is also the point(s) at which the radius of Orvonton

195
is perpendicular to this sector line. This forms a 90 degree angle from Uversa to
this point on the circumference and then to Paradise. These three points form a
right triangle, which establishes a simple trigonometric relationship between the
hypotenuse (the distance between Uversa and Paradise) and the radius of
Orvonton. The distance from Uversa to Paradise ( is the hypotenuse) equals
/ sin 25.7°. The sine of 25.7° is 0.434, and the reciprocal of this equals 2.31.
Therefore, the distance from Uversa to Paradise should be 2.31 times the radius
of Orvonton.
= 2.31
The distance from Uversa to the near periphery of the grand universe is just
the radius of Orvonton. The distance to the far periphery on the opposite side of
the grand universe is two times the distance to Paradise plus the radius of
Orvonton. The full diameter of the superuniverse space level is twice the
distance to Paradise plus twice the radius of Orvonton:
= 2(2.31 )+ = 5.62
= 2(2.31 )+ 2 = 6.62

2. The Superuniverse of Orvonton

Urantia is located in Orvonton, one of the seven superuniverses. The capital

of Orvonton is the architectural sphere of Uversa, the residence of the three
Ancients of Days of Orvonton. Uversa is orbited by seven worlds which are “the
seven higher universities of advanced spiritual training for ascending will
creatures.” 15:7.10 Orbiting each of these seven higher university worlds are
seventy specialized worlds. We are destined to sojourn upon each of these
worlds, which “are concerned with your final spiritual preparation for Havona.”
15:13.3 We are third order spirits when we leave the major sector capital of
Umajor the fifth for the “central training worlds of the superuniverse.” 31:3.4
“When spirit development is complete, even though not replete, then the
surviving mortal prepares for the long flight to Havona, the haven of
evolutionary spirits.” 30:4.26 The superuniverse of Orvonton will eventually contain
one trillion inhabited worlds. 15:2.24

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 A Mighty Messenger informs us that we are more than 200,000 light-years
from Uversa, the physical center and spiritual headquarters of Orvonton, the
abode of the Ancients of Days. “From Jerusem, the headquarters of Satania, it is
over two hundred thousand light-years to the physical center of the
superuniverse of Orvonton, far, far away in the dense diameter of the Milky
Way…. From the outermost system of inhabited worlds to the center of the
superuniverse is a trifle less than two hundred and fifty thousand light-years.”
32:2.11 The direction to Uversa lies through the “dense diameter of the Milky
Way.” This appears to refer to the plane of the Milky Way galaxy, viewed from
our location inside it, which is thought to have a radius of about 50,000 light-
years. Uversa should lie within about 10 degrees of the gravitational plane of the
Milky Way, obscured from view by its stars and interstellar dust.

Uversa and its architectural satellites are not near any suns. “The Star
Students, the celestial astronomers, choose to work on spheres like Uversa
because such specially constructed worlds are unusually favorable for their
observations and calculations. Uversa is favorably situated for the work of this
colony, not only because of its central location, but also because there are no
gigantic living or dead suns near at hand to disturb the energy currents.” 30:3.2
The absence of “gigantic living or dead suns” near Uversa puts it in a location
that is away from any astronomically observable structures at 200,000-250,000
light-years and not too far from the gravitational plane of the Milky Way.

Being positioned behind the belt of Milky Way stars and away from other
astronomical objects, the location of Uversa could lie anywhere along the 360

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degrees of the gravitational plane of the Milky Way, plus or minus about 10
degrees of galactic latitude. Uversa is at the center of the gravitational plane of
Orvonton. Uversa also lies in the gravitational plane of the grand universe, like
the other six superuniverse capitals. In a later chapter it is shown that these two
gravitational planes intersect along the line described by the galactic coordinates
of l = 32° and l = 212° of longitude and b = 0° of latitude. The direction which
places Uversa ahead of Orvonton, which is in counterclockwise revolution about
Paradise, lies in the direction of longitude of l = 212°.

Uversa is more than 200,000 but less than 250,000 light-years from us in the
general direction of l = 212°, = 0 ± 10°. Looking down on the plane of the
Milky Way from the north galactic pole, Uversa is located in the lower left.

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 In the galactic coordinate system due north is defined by a line between us
and the center of the Milky Way and its equatorial plane is the gravitational
plane of the Milky Way. The ten major sectors of Orvonton, “the so-called star
drifts,” 15:3.13 are in revolution about Uversa. “The Sagittarius sector and all other
sectors and divisions of Orvonton are in rotation around Uversa.” 15:3.7 The star
drift in which we dwell, the Sagittarius sector, is the Milky Way galaxy, which is
estimated to have a radius of roughly 50,000 light-years. Our solar system,
Monmatia, is located about 26,000 light-years from the center of the Milky Way.

Significant difficulties have been encountered in attempting to establish the

size of Orvonton based upon the descriptions presented in The Urantia Book.
Some studies conclude that our Milky Way galaxy might be Orvonton, while
others interpret various statements to mean that Orvonton is a thousand times
the size of the Milky Way galaxy. This enormous discrepancy in scale seems
mostly due to the vagueness of several descriptions as well as a change in the

199
meanings of various descriptors over the last half century. Most of what is
known today was unknown prior to the middle of the previous century. A
problematic issue arising from this sudden advance in knowledge is a significant
change in meaning of words such as “galaxy”, “cluster”, and “nebula.” Prior to
the 1930s, the word “galaxy” was often synonymous with the idea of the whole
universe. “Galaxy” and “nebula” now signify very different things from what
they meant in 1934, when these descriptions were indited.

There was a sharp dispute over the size of the universe during the first quarter
of the 20th century, although a majority of astronomers believed that the universe
consisted only of the Milky Way. On April 26, 1920 there was a “Great Debate”
between the well-known astronomers Harlow Shapley and Heber Curtis.
Shapely argued the universe had “a diameter of at least three hundred thousand
light-years,” while Curtis assumed “a maximum diameter of 30,000 light-years as
representing sufficiently well this older view to which I subscribe though this is
pretty certainly too large." [32] In 1923 Edwin Hubble discovered that several
spiral nebulae, such as Andromeda, are too far away to be part of the Milky Way
galaxy. This marked a fundamental change in the scientific view of the universe
and the beginning of extragalactic astronomy as a discipline. In Hubble’s 1936
work The Realm of the Nebulae he identified eight members in the Local Group of
galaxies.

The Milky Way is at the center of the superuniverse of Orvonton. “The vast
Milky Way starry system represents the central nucleus of Orvonton.” 15:3.1 A
Universal Censor remarks, “Urantia belongs to a system which is well out
towards the borderland of your local universe; and your local universe is at
present traversing the periphery of Orvonton.” 15:1.6 In conjunction with the
knowledge that Uversa is no more than 250,000 light-years away from the
“outermost system of inhabited worlds,” 32:2.11 this appears to imply that the
“Milky Way starry system” is Orvonton.

But the Universal Censor says a little further down in the same paper that
Orvonton has ten trillion suns, eight trillion of which are observable. “The
superuniverse of Orvonton is illuminated and warmed by more than ten trillion
blazing suns. These suns are the stars of your observable astronomic system.
More than two trillion are too distant and too small ever to be seen from
Urantia.” 15:6.10 If there are eight trillion potentially observable suns in Orvonton,
then the Milky Way and its satellite nebulae are far too small to be our
superuniverse.

200
 Older studies estimate between 200 and 400 billion stars in the Milky Way. [33]
A recent 2011 study using the improved technique of Very Long Baseline
Interferometry (VLBI) persuasively shows that the mass of the Milky Way is
comparable to the mass of the Andromeda galaxy. [34] This finding agrees with a
2009 study which also found that the Milky Way and Andromeda are
comparable in total mass. [78] A 2006 population study of Andromeda gives an
estimate of about one trillion stars. [31] These newer estimates give the Milky
Way a mass of about one trillion suns. This is only about 12 percent of the eight
trillion observable suns in Orvonton. The Milky Way cannot be all of Orvonton.
As the nearest large galaxy at 2.5 million light-years (Mly), Andromeda, also
containing a trillion solar masses, must be part of Orvonton. But we are told that
Uversa is not more than 250,000 ly from the outermost inhabited system, which
appears to place Andromeda far beyond the borders of Orvonton.

This confusion can be resolved by distinguishing inhabited from uninhabited

regions in Orvonton. It is explicitly stated that all inhabited systems are within
250,000 ly of Uversa, that Orvonton is in revolution about Uversa, and that
Orvonton contains eight trillion potentially observable suns. The Milky Way
contains about one trillion suns. These definite statements and this fact can be
reconciled if the majority of Orvonton is uninhabited at the present time.

“There are not many sun-forming nebulae active in Orvonton at the present
time, though Andromeda, which is outside the inhabited superuniverse, is very
active.” 15:4.7 This statement clearly implies that Andromeda is part of Orvonton,
but it is outside the inhabited portion of Orvonton, which consists of the Milky
Way. When we are told that Urantia is near “the periphery of Orvonton,” 15:1.6 the
Universal Censor must be referring to the inhabited portion of Orvonton. The
uninhabited portion of Orvonton must extend at least to the Andromeda galaxy,
since Orvonton has 8 trillion observable suns. The Milky Way and Andromeda
together account for perhaps one-quarter of the observable stars in Orvonton.

The Milky Way is a major portion of Orvonton, since our superuniverse

contains eight trillion observable suns. Uversa, the center of rotation for our
superuniverse, is only a couple of hundred thousand light-years distant. There
are several trillion more suns in Orvonton, and all of them are gravitationally
bound to the Milky Way. Andromeda must be part of Orvonton. Finally, the
Milky Way and Andromeda are the largest members in the gravitationally
bound structure known as the Local Group. The Local Group is the only cosmic
structure with the approximate mass of Orvonton which could potentially be in
revolution about Uversa. The Local Group of galaxies is Orvonton.

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 3. The Local Group

The idea that our galaxy and Andromeda should be grouped together was
first proposed in Edwin Hubble’s 1936 book, The Realm of the Nebulae. [36] Hubble
referred to our galaxy, Andromeda, and six other “nebulae” as the Local Group.
Hubble listed the following eight definite members of the Local Group: the Milky
Way, the Magellanic Clouds (LMC and SMC), the Andromeda galaxy (M31),
M32, NGC 205 (M110), the Triangulum galaxy (M33), Bernard’s galaxy (NGC
6822), and IC 1613.

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 The original eight members of the Local Group identified in 1936 by Hubble
appear to be directly referenced by the Universal Censor in paper 15, which was
indited in 1934. “Of the ten major divisions of Orvonton, eight have been roughly
identified by Urantian astronomers. The other two are difficult of separate
recognition because you are obliged to view these phenomena from the inside. If
you could look upon the superuniverse of Orvonton from a position far-distant
in space, you would immediately recognize the ten major sectors of the seventh
galaxy.” 15:3.4 The Universal Censor says eight of Orvonton’s major sectors were
already “roughly identified” in 1934. The Milky Way creates a so-called “zone of
obscuration” extending roughly 10 degrees above and below the galactic plane,
since the stars and dust in this plane obscure objects beyond the Milky Way. The
other two major sectors appear to lie somewhere within this 20 degree high
obscured zone centered on the plane of the Milky Way.

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 Table 6: Orvonton (Local Group) Members

Dist.
Galaxy Name Alternate Names & Notes
(Mly)

Milky Way System Satellites

1 Milky Way Galaxy abc (distance to the center) 0.03

2 Sagittarius Dwarf Spheroidal abc SGR dSPH (disc. 1994) 0.08

3 Ursa Major II Dwarf UMa II (disc. 2006) 0.11

4 Large Magellanic Cloud abc LMC 0.16

5 Bootes Dwarf Bootes I (disc. 2006) 0.20

6 Small Magellanic Cloud abc SMC, NGC 292 0.21

7 Ursa Minor Dwarf abc UMi Dwarf, DDO 199 0.21

8 Draco Dwarf abc UGC 10822, DDO 208 0.26

9 Sextans Dwarf abc Sextans I 0.28

10 Sculptor Dwarf Elliptical abc E351-G30 0.29

11 Carina Dwarf abc PGC 019441 0.33

12 Ursa Major I Dwarf UMa I (disc. 2005) 0.33

13 Fornax Dwarf Spheroidal abc E356-G04 0.46

14 Leo II abc DDO 93 (disc. 1950) 0.69

15 Leo I abc Regulus Dwarf 0.82

Local Group Members beyond Milky Way System

16 Phoenix Dwarf abc ESO 245-G007 1.44

17 Bernard’s Galaxy abc NGC 6822 1.63

18 NGC 185 abc UGC 396 2.02

19 Pisces Dwarf abc LGS 3 2.02

20 IC 10 abc UGC 192 2.15

21 Andromeda II abc Andromeda II Dwarf 2.22

22 Leo A abc Leo III, DDO 69 2.25

23 IC 1613 abc UGC 668 2.38

24 NGC 147 abc DDO 3 2.48

25 Pegasus Dwarf abc DDO 216 2.48

26 Andromeda III abc PGC 2121 2.48

27 Andromeda Galaxy abc M31, NGC 224 2.51

28 M32 abc NGC 221 2.51

29 Cetus Dwarf abc Cetus Dwarf Spheroidal 2.54

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 Table 6: Orvonton (Local Group) Members

Dist.
Galaxy Name Alternate Names & Notes
(Mly)

30 Cassipoeia Dwarf abc Andromeda VII 2.58

31 Andromeda IX c (disc. 2004) 2.58

32 Andromeda V abc (disc. 1998) 2.64

33 Andromeda I abc (disc. 1970) 2.64

34 Andromeda VI abc Pegasus II 2.67

35 M110 abc NGC 205 2.71

36 Triangulum Galaxy abc M33, NGC 598 2.77

37 Tucana Dwarf abc PGC 69519 (disc. 1990) 2.87

38 Wolf-Lundmark-Melotte abc WLM, DDO 221 3.00

39 Aquarius Dwarf Irregular abc DDO 210 (disc. 1959) 3.07

40 Sagittarius Dwarf Irregular abc Sag DIG (disc. 1977) 3.39

possible members which may be beyond the zero-

velocity surface *

41 Antlia Dwarf Irregular d (disc. 1997) 4.21

42 NGC 3109 e DDO 236 4.24

43 Sextans A c UGC 205 (disc. 1942) 4.31

44 Sextans B c UGC 5373 4.44

* the zero-velocity surface is the estimated distance beyond which galaxies are
not fully gravitationally bound to the Local Group and recede from us due to
Hubble expansion

a Sidney van den Bergh, 2000 [39]

b Sidney van den Bergh, 2003 [40]
c I. D. Karachentsev, 2005 [41]
d Alan B. Whiting, 1997 [42]
e Chris Evans, et. al [43]

Since 1936, additional much smaller members of the Local Group have been
identified. As of 2011 there are 40 positively confirmed members. The most
remote one is the Aquarius Dwarf Irregular galaxy, about 3.39 Mly away.
Another four galaxies are considered tentative members, since it is unclear if they

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are fully gravitationally bound to the Local Group. These four possible members
are at distances ranging from 4.21 to 4.44 Mly.

The ten major sectors of Orvonton are in revolution about Uversa. The two
largest members of the Local Group (LG) are the Andromeda and Milky Way
galaxies, each of which contains about one trillion suns. The Triangulum galaxy
is the third largest member with roughly 50 billion suns. The high percentage of
LG mass in its two largest galaxies requires that the center of mass, the
barycenter, lie along a line between Andromeda and the Milky Way.

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 A 1999 analysis of mass distribution placed the LG barycenter at about 60
percent of the distance to Andromeda (1.42 Mly) in the direction of Andromeda
(l = 121.7° and b = −21.3° in galactic coordinates). [37] This would be closer to the
Milky Way now, since its current mass estimate is two and a half to five times
greater than it was in 1999. This is far removed from us and Uversa, which is
within 250,000 ly. But we are told that two of the ten major sectors are “difficult
of separate recognition,” 15:3.4 presumably because they are located behind the
diameter of the Milky Way. Since Orvonton revolves about Uversa, the center of
mass for these two as yet unidentified major sectors must be located within or
near the zone of obscuration. They could be near each other and lie more or less
in the opposite direction from Andromeda or they could be widely separated in
directions significantly different from the direction opposite to Andromeda.

Hubble was able to identify eight of the ten major sectors of Orvonton. These
eight galaxies are roughly arranged in a linear structure between the Milky Way
and Andromeda (fig. 26 & 27). The length of this structure is much longer than

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its horizontal width or vertical thickness. This generally agrees with the revealed
description of Orvonton’s form. “The spheres of Orvonton are traveling in a vast
elongated plane, the breadth being far greater than the thickness and the length
far greater than the breadth.” 15:3.2

4. Dimensions of the Grand Universe

The minimum radius of the Local Group is about 3.4 Mly and the maximum
is about 4.4 Mly. Being informed that both the Milky Way and Andromeda are
within Orvonton, and knowing that these are the two largest known members of
the Local Group, it is clear that the Local Group constitutes a major portion of the
superuniverse of Orvonton. A 2008 study of the Local Group estimates its total
mass at about 5.27 trillion solar masses (5.27 x 1012 M⨀ ). [38] This is about 65
percent of the eight trillion potentially observable suns in Orvonton. This
difference between the calculated mass of the Local Group and the stated mass of
Orvonton is not unreasonable, given the significant difficulties in measuring the
mass of the Local Group.
The internal structure of the grand universe permits us to estimate its various
dimensions, using the radius of Orvonton. Orvonton has a minimum radius of
between of 3.39 Mly, which is the distance to the Sagittarius Dwarf galaxy. Its
radius might be 4.44 Mly, based upon the distance to the Sextans B galaxy. The
uncertainty about the distance at which galaxies are no longer gravitationally
bound can be represented by a radius of 3.92 ± 0.53 Mly. If Sextans B is, in fact,
gravitationally bound, then Orvonton’s radius would actually extend for some
distance beyond this. This radius can be used with the revealed internal structure
of the grand universe to predict some of its dimensions.

Table 7: Calculated Dimensions of the Grand Universe

dimension factor r = 3.92 Mly ± Mly

Distance to Paradise 2.31 9.06 1.22

Distance to the Far Side of the GU 5.62 22.03 2.98
Diameter of GU 6.62 25.95 3.51

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 The Andromeda galaxy is now estimated to be about 2.5 Mly distant. This
disagrees with the distance cited by the Universal Censor, who writes in 1934
that the light from Andromeda takes almost a million years to reach us. This
distance appears to trace back to a passage in Sir Arthur Eddington’s 1927 book
Stars and Atoms, where he gave a distance of 900,000 ly. This is significantly
farther than the distance of 700,000 light-years used in 1936 by Edwin Hubble. By
1950 the estimate had increased to about one million light-years. By 1960 the
estimate had grown to 1.6 Mly. Almost all distance estimates to Andromeda
since 1985 agree on a distance of about 2.5 Mly. The stability of this estimate over
the last thirty-five years, after being analyzed in almost sixty independent
studies, is an indication of its validity.
This appears to be a clear instance of a specific limitation imposed upon the
revelators by their mandate, restricting them from giving us certain facts of
unearned knowledge: “…regarding the physical sciences … new developments
we even now foresee, but we are forbidden to include such humanly
undiscovered facts in the revelatory records.” 101:4.2

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 Chapter 10
Named Locations in Orvonton

The seventh and sixth heavens refer to the very distant locations of Paradise and
Havona, respectively. The fifth heaven of Uversa is at the center of the
superuniverse of Orvonton. The fourth through first heavens of Salvington,
Edentia, Jerusem, and the Mansion Worlds are part of the major sector of
Splandon.

Our superuniverse contains ten major sectors and a total of about 8 trillion
observable stars. The Milky Way is the major sector of Splandon in Orvonton
and is in revolution about Uversa some 225,000 ly away. The Milky Way contains
a trillion stars and is 50,000 ly in radius and 1,000 ly in thickness. The center of
the Milky Way is 26,000 ly away in the general direction of the Sagittarius
constellation. There are 100 minor sectors within Splandon, each with about 10
billion stars. We are given sufficient information to identify the center of our
minor sector of Ensa in the Sagittarius Star Cloud (M24). This star cloud is
located in one of the two major spiral arms of the Milky Way, which was not
known before the late 1950s. The Sagittarius Star Cloud is about 10,000 ly away.

Each minor sector is made up of 100 local universes, each or which contains
about 100 million stars. Christ Michael, who bestowed himself as Jesus of
Nazareth, is the sovereign Master Son of our local universe of Nebadon.
Salvington is 1,400 ly away at the center of Nebadon and is next to the Orion
Nebula (M42) in the Orion constellation. There is tentative confirmation of a
clockwise rotation about Salvington of the numerous nebulae making up our
local universe. Nebadon encompasses a significant portion of the Orion Spur, a
minor arm-like structure in the Milky Way, and is roughly 5,200 ly in diameter
and 1,100 ly in height.

There are 100 constellations in a local universe, and each constellation

contains on average one million stars. Our constellation of Norlatiadek
originated in the Andronover Nebula, from which a little more than a million
suns emerged. The progeny of Andronover make up a portion of the Gould Belt.
Edentia is 425 ly distant nearby the central core of Norlatiadek, which is the

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Pleiades (M45). Our local system of Satania is out near the border of Norlatiadek,
which places the border of our constellation roughly 600 ly from Edentia.

There are 100 local systems in a constellation, and Satania will eventually
contain 1,000 inhabited planets, although there are currently 619 inhabited
worlds. The direction to Jerusem and the Mansion Worlds is not ascertainable
from revealed descriptions, but our local system is encompassed by a sphere
with a radius of 80 ly, and Urantia is about 80 ly away from Jerusem and the
Mansion Worlds.

1. Major Sector of Splandon

There are ten major sectors in the superuniverse of Orvonton. “Splandon ….

is the fifth major sector of the superuniverse of Orvonton.” 15:14.7 The capital of
Splandon is the architectural sphere of Umajor the fifth, the residence of the three
Perfections of Days, who are Supreme Trinity Personalities. Umajor the fifth is
orbited by seventy satellites. “The work of the pilgrims of time on the worlds
surrounding a major sector headquarters is chiefly of an intellectual nature in
contrast with the more physical and material character of the training on the
seven educational spheres of a minor sector and with the spiritual undertakings
on the four hundred ninety university worlds of a superuniverse headquarters.”
18:4.8

The Milky Way galaxy is the major sector of Splandon and contains about one
trillion suns. The Milky Way has a diameter of about 100,000 ly and an average
thickness of 1,000 ly. The gravitational center of the Milky Way lies about 26,000
light-years away from us in the direction of constellation of Sagittarius. The
center of the Milky Way is revolving about Uversa. “The whirl of the ten major
sectors, the so-called star drifts, about the Uversa headquarters of Orvonton.”
15:3.13 “The Sagittarius sector and all other sectors and divisions of Orvonton are

in rotation around Uversa.” 15:3.7 At the center of the Milky Way is an intense
radio source, Sagittarius A*, which is believed to mark a supermassive black hole
with a mass equal to a few million suns. It seems doubtful that Umajor the fifth is
located in or very near this black hole at the center of the Milky Way, but nothing
more appears to be revealed about its actual location. It seems probable that

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Umajor the fifth is at some significant distance from the gravitational center of
mass for Splandon located at Sagittarius A*.

Our galaxy is in clockwise rotation and has two major spiral arms: the Perseus
Arm and the Scutum-Centarus Arm. These two major arms revolve in a
clockwise direction about the center of our galaxy, which lies in the direction of
Sagittarius. In the artistic rendering above, which is based upon actual
observational data, the sun is located roughly halfway between the center and
periphery of the Milky Way. Our sun is part of the Orion Spur, which is a minor
arm of our galaxy that is about halfway between the major spiral arms of Perseus

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and Scutum-Centarus. The Orion Spur or arm is about 1,100 ly high, 3,500 ly
across, and 10,000 ly in length. Galactic longitude lines are shown radiating from
the sun with galactic north pointing toward the center of the Milky Way.

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 Since we are inside the Milky Way, it completely surrounds us. The galactic
plane forms a great circle on the celestial sphere, as in the above composite
photograph. Interstellar dust and stars in the galactic plane of the Milky Way
obscure about 20 percent of the sky. Objects beyond the Milky Way which are
located within about 10 degrees above or below the plane of the Milky Way are
difficult or impossible to observe. This belt is known as the zone of obscuration
or zone of avoidance, because astronomers have tended to avoid looking for
extragalactic objects in this belt.

2. Minor Sector of Ensa

There are one hundred minor sectors in the major sector of Splandon, and
Ensa is counted as the third minor sector. The capital of Ensa is the architectural
sphere of Uminor the third, the residence of the three Recents of Days, who are
Supreme Trinity Personalities. Uminor the third is orbited by seven satellites,
which are “the entrance schools of the superuniverse and are the centers of
training for physical and administrative knowledge concerning the universe of
universes.” 15:13.5 “On these worlds ascending mortals carry on studies and
experiments having to do with an examination of the activities of the third order
of the Supreme Power Centers and of all seven orders of the Master Physical
Controllers.” 18:5.3 In these entrance schools the associate power directors “serve
as instructors of all who study the sciences of the techniques of intelligent energy
control and transmutation.” 29:4.16 We become first order spirits during our
sojourn on Uminor the third.

Ensa is one of 100 minor sectors in the major sector of Splandon, the Milky
Way. Uminor the third is at the rotational center of its one hundred associated
local universes. “The swing of the local star cloud of Nebadon and its associated
creations around the Sagittarius center of their minor sector.” 15:3.11 Uminor the
third is in the same general direction as the center of the Milky Way, but it lies at
less than half the distance. “The rotational center of your minor sector is situated
far away in the enormous and dense star cloud of Sagittarius, around which your
local universe and its associated creations all move, and from opposite sides of
the vast Sagittarius subgalactic system you may observe two great streams of star
clouds emerging in stupendous stellar coils.” 15:3.5

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 The “two great streams of star clouds emerging” from the subgalactic system
of the minor sector of Ensa has occasionally been interpreted as referring to the
major spiral arms of the Milky Way. The phrase “Sagittarius subgalactic system”
is not easily reconcilable with the Milky Way, which has always been referred to
as a galaxy. Prior to about 1925 the Milky Way galaxy was universally believed
to be the universe. The Milky Way also contains 100 times the ten billion suns
found in an average minor sector. This subgalactic rotational center refers to a
location in one of the two major spiral arms of the Milky Way, the Scutum-
Centarus Arm.

The “enormous and dense star cloud of Sagittarius” is a specific astronomic

reference to the Sagittarius Star Cloud (M24), first identified by Charles Messier
in 1764. M24 consists of a dense cluster of thousands of stars and is about 10,000
ly distant. It is located at = 12.60°, = −1.04° in galactic coordinates and is
roughly 600 ly in diameter. This is 38 percent of the distance between us and the
galactic center, which is 26,000 ly distant. Uminor the third is located in the
Sagittarius Star Cloud, which is a portion of the Scutum-Centaurus Arm of the

215
Milky Way. The “stupendous stellar coils” of this arm can be observed emerging
from opposite sides of M24 (figure 30).

It is not possible that this description of the “stellar coils” of the Scutum-
Centarus Arm extending from either side of M24 could have been written from
humanly available knowledge at the time of publication in 1955. It was not
known before the late 1950s that the Sagittarius Star Cloud is a portion of one of
the major spiral arms of the Milky Way galaxy.

216
 Hubble’s work led most astronomers to assume that the Milky Way had spiral
arms like Andromeda, but it was not until 1951 that Morgan, Sharpless, and
Osterbrock of the Yerkes Observatory first tentatively identified some of the stars
in some of its spiral arms. [44] Examining O and B type stars, they found
evidence for what are now called the Orion Spur and the Perseus Arm. Although
their finding was presented at a conference, it was never academically published.
They also detected a few stars in the direction of what is now known to be the
Scutum-Centaurus Arm, but the evidence was insufficient to identify the
existence of this arm. A 1958 study J. H. Oort was the first to tentatively describe
a possible spiral arm in the general region of the Scutum-Centaurus arm. It was
not until 1970 that G. Courtes positively located and identified this major spiral
arm of the Milky Way. [84]

The Universal Censor tells us that the 100 local universes in the minor sector
of Ensa are in revolution about the Sagittarius Star Cloud. Nebadon is revolving
about M24 10,000 ly away in some sort of elliptical orbit. Although M24 is in a
location which is consistent with the revolution of Nebadon about it, this
revolution within the confines of the Milky Way does not seem possible at first.
The Scutum-Centaurus arm appears to be revolving as a whole structure about
the galactic center. However, the arms of spiral galaxies revolve about their
galactic centers at a different velocity than the stars found in them. The arms in
spiral galaxies are not made up of the same stars over time. Stars move into and
out of the arm regions as they revolve about the galactic center.

The existence of spiral arms creates a so-called winding problem. If the arms
were structures made up of the same revolving stars over time, these structure
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would become completely dispersed after a single revolution. The stars nearer
the center have a much shorter period of revolution than those farther out. This
would result in inner orbits “winding up” faster than outer ones, like a spiral
watch spring. This would cause the structure of the spiral arms to rapidly
disappear. This does not happen, because the spiral arms revolve about their
galactic centers with a different velocity than individual stars.

It was not until 1964 that C.C. Lin and Frank Shu proposed the density wave
hypothesis which offered a possible explanation for why the arms in spiral
galaxies persist over time. [82] The spiral arms are regions where the stellar
density is higher by 10-20 percent. The increase in mass density forms as a
density wave with a structure described by a logarithmic spiral. The density
wave retains its form even though stars and clusters have angular velocities
which are different from that of the spiral arms. As stars revolve about a galactic
center and move into higher density regions, they are brought closer together,
giving the appearance of an arm structure. After some time, stars leave the spiral
arms and move into lower density regions where they move apart from one
another. According to the general hypothesis, the variations in gravitational
attraction between stars at different radii causes gravitational instability which
results in these alternating regions of higher and lower stellar density.

The motion of the Milky Way’s spiral arms is referred to as the pattern speed.
A 2010 study estimates the pattern speed at 55 ± 5 kms /kpc, based upon the
rotation of our galaxy’s central bar. [80] At this pattern speed the radial distance of
corotation occurs at about 13,000 ly, halfway between the sun and the center of
the galaxy. At this distance both the spiral arms and the stars making them up at
that point have the same orbital velocity and move together. The stars in a spiral
arm at this distance corotate with the arm structure and form a relatively stable
cluster of mass.

This approximate corotation distance of 13,000 ly away from us is not that

much different from the distance of 10,000 ly to the Sagittarius Star Cloud, the
center of minor sector revolution. Making the reasonable assumption that M24 is
at the corotation distance, it then constitutes a relatively stable aggregation of
many thousands of stars forming a center of mass about which the local universe
of Nebadon could be held in gravitational revolution. Equally as important, the
stability of the Sagittarius Star Cloud structure establishes a center of mass for
Ensa so that the minor sector can be in revolution about Umajor the fifth at the
center of Splandon. “The rotation of the one hundred minor sectors, including
Sagittarius, about their major sector.” 15:3.12

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 3. Local Universe of Nebadon

The local universe of Nebadon is the eighty-fourth out of one hundred local
universes in the minor sector of Ensa. The capital of Nebadon is the architectural
sphere of Salvington, the residence of Christ Michael, a Paradise Creator Son of
the Universal Father and the Eternal Son, who came to Urantia as both the Son of
God and the Son of Man in the person of Jesus of Nazareth. Salvington is orbited
by ten satellites, which are each orbited by forty-eight lesser worlds. “Hereon is
man spiritualized following his constellation socialization.” 15:7.7 At the end of
our time on Salvington, we become first stage spirits. “Mortals acquire real spirit
identity just before they leave the local universe headquarters for the receiving
worlds of the minor sectors of the superuniverse.” 30:4.20 “On the Salvington
spheres you will be evolving from a morontia being to the status of a true spirit;
you will be more spiritual than material.” 43:9.2 Up until this time, we are
referred to as morontia progressors.

The local universe of Nebadon was formed from numerous nebulae. “One or
more—even many—such nebulae may be encompassed within the domain of a
single local universe even as Nebadon was physically assembled out of the
stellar and planetary progeny of Andronover and other nebulae.” 41:0.4 The
Andronover nebula was apparently the first to be created in our local universe.
About 400 billion years ago, “Michael of Nebadon, a Creator Son of Paradise,
selected this disintegrating nebula as the site of his adventure in universe
building.” 57:3.8 The headquarters sphere of Salvington was built around this
time. An Archangel refers to the group of nebulae subsequently forming our
local universe as the star cloud of Nebadon. “Such is the constitution of the local
star cloud of Nebadon, which today swings in an increasingly settled orbit about
the Sagittarius center of that minor sector of Orvonton to which our local creation
belongs.” 41:0.3

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 The star cloud of Nebadon includes what is known as the Gould Belt. This
band of stars and nebulae was first identified by Benjamin Gould in 1879. Our
sun is located in this belt, which completely surrounds us, forming a great circle
on the celestial sphere. It stands out from the rest of the Orion Spur (Local Arm),
the minor galaxy arm in which we are located, and the plane of the galaxy
because its members form a roughly disk-like structure which is tilted
approximately 20 degrees to the galactic plane. Being located inside this disk
makes it difficult to determine its exact dimensions. Current estimates describe
an ellipse roughly 100 parsecs thick (1 pc = 3.26 ly), 1,000 pc long (3,262 ly), and
600 pc wide (1,957 ly). All of these estimates have significant uncertainties. Mass
estimates for the Gould Belt vary widely but tend to be in the range of roughly
two million solar masses. [86]

The disk-like structure and tilt of the Gould Belt has prompted the idea that it
may be in revolution. Among several others, a 2004 paper, confirming
conclusions first published several years earlier, finds that Gould Belt objects are
in clockwise rotation at a velocity of ~6 km/s about a center about 490 ly (150 pc)
220
away in the direction = 128°, = −20° in galactic coordinates. [45] This is the
same direction of rotation as the Milky Way. Placing the Gould Belt on the
galaxy map shows it extending about halfway into the Orion Spur, which is
roughly one kiloparsec wide (3,262 ly).

Along the border of the Gould belt about 1,400 ly distant is the Orion
Complex centered on the Orion Nebula (M42, figure 35). [93] This grouping
includes De Mairan’s Nebula (M43), the Horsehead Nebula (IC 434), Barnard’s
Loop (Sh 2-276), Messier 78 (NGC 2068), the Flame Nebula (NGC 2024), and
Orion Molecular Clouds A and B. According to a 2005 study, the molecular
clouds in the immediate region of the Orion nebula are hundreds of light-years
in diameter and contain the equivalent of about 230,000 solar masses ( ⊙ ). [46]
The Orion Molecular Clouds are the most massive within 2,300 ly of us. [87] The
open cluster of stars around the Orion Nebula contains a known population of at

221
least 2,200 stars, and the solar mass within a radius of 7 ly of M42 is estimated at
4,500 ⊙ . [85]

The Institute for Astronomy at the University of Vienna maintains a

comprehensive list of about 2100 galactic open clusters in its WEBDA database.
A total of 345 of these clusters are within one kiloparsec (1 kpc = 3,262 ly) of the
sun (univie.ac.at/webda/dist_list.html). Since this list was last updated in 2007,
eleven of these open clusters have been identified as asterisms, and no data on
the membership of nine potential clusters is yet available in the literature. Out of
the remaining 325 valid open clusters, the Orion Nebula Cluster has the largest
number of known stars and the greatest mass within one kiloparsec. The next
largest cluster is NGC 2323 (M50) at one kiloparsec, which has about 2,100 stars
and an estimated mass of 1,600 ⊙ . [90]

“Salvington, the headquarters of Nebadon, is situated at the exact energy-

mass center of the local universe.” 32:2.4 Since linear gravity holds the
constellations in revolution about Salvington, Nebadon’s center of mass must be
co-located with the highest concentration of mass within its borders. The Orion
Molecular Clouds are the most massive within 2,300 ly. The Orion Nebula
Cluster is the most massive within 3,300 ly. The immediate region around the
Orion Nebula clearly marks the gravitational center of energy-mass for the
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Nebadon Star Cloud. Salvington is located here and has the approximate galactic
coordinates of the Orion Nebula (M42) at = 209°, = −19°.

Nebadon is formed from multiple nebulae which revolve about Salvington.

“The rotation of the Andronover stellar family and the associated clusters about
the composite rotation-gravity center of the star cloud of Nebadon.” 15:3.10
Salvington is next to the Orion Nebula (M42), which is part of the well known
constellation of Orion (figure 36). This places it near the center of the Orion Spur,
a minor arm of the Milky Way, where stellar density is highest. Looking down
on the plane of the Milky Way, the general region of Nebadon is centered on
Salvington out to a radius of about 2,600 ly and a height of about 560 ly above
and below the galactic plane. (This disregards its probable elliptical form.)

A 2001 study gives an average stellar density of about 0.0063 ⊙ per cubic
light-year within one kiloparsec of the sun. [88] At this stellar density, a spherical

223
volume V of 1.58 × 10 ly contains 100 million solar masses. The galactic disk
extends about 560 ly above and below the galactic plane at our location. This can
be taken as the height b of an oblate spheroid. The radius r of this spheroid can
be calculated from its volume V and height b.

4 3 · 1.58 × 10 ly
= → = = 2,593 ly
3 4 · 560 ly

Nebadon is a portion of the Orion Spur, encompassing an (assumed) oblate

spheroid with a radius of 2,600 ly and a height of 560 ly. The border of Nebadon
is roughly apparent as we look in a galactic southerly direction, where it is
constrained by the width of the Orion Spur. Nebadon’s border cuts through this
spur in two places. Nebadon is not “a single astronomic system.” 32:2.4 There are
clear-cut physical boundaries between Havona and the superuniverses, but “no
such clear lines of physical demarcation set off the local creations … their
physical components, the spheres of space—suns, dark islands, planets, etc.—
take origin primarily from nebulae .... Nebadon was physically assembled out of
the stellar and planetary progeny of Andronover and other nebulae …. they all
had a certain minimum commonness of space motion which was so adjusted by
the intelligent efforts of the power directors as to produce our present
aggregation of space bodies, which travel along together as a contiguous unit.”
41:0.2-3

The size of Nebadon cannot be used to estimate the size of other local
universes. “The local universes are all approximately of the same energy
potential, though they differ greatly in physical dimensions and may vary in
visible-matter content from time to time.” 32:1.3 The size of the minor sector of
Ensa cannot be estimated as 100 times the size of Nebadon.

4. Constellation of Norlatiadek

Norlatiadek is number seventy in the local universe of Nebadon out of one

hundred constellations in Nebadon. The capital of Norlatiadek is the
architectural sphere of Edentia, the seat of the Most Highs, three Vorondadek
Sons of our Creator Son Michael and our Universe Mother Spirit. “The seventy

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major spheres surrounding Edentia are about ten times the size of Urantia, while
the ten satellites which revolve around each of these seventy worlds are about
the size of Urantia.” 43:0.2 “Your sojourn on Edentia and its associated spheres
will be chiefly occupied with the mastery of group ethics, the secret of pleasant
and profitable interrelationship between the various universe and superuniverse
orders of intelligent personalities …. on the constellation training worlds you are
to achieve the real socialization of your evolving morontia personality.” 43:8.3-4
During our time on the 771 architectural worlds of Edentia, we are morontia
progressors. “From the mansion worlds on up through the spheres of the system,
constellation, and the universe, mortals are classed as morontia progressors”
30:4.18

Our constellation will eventually have about 100,000 inhabited planets. 15:2.20
There will be one trillion inhabited worlds in Orvonton, which contains about
ten trillion suns. Using the ratio of ten-to-one for the number of stars to the
number of inhabited planets, Norlatiadek should have about one million suns.
Our sun was the fifty-sixth from the last of 1,013,628 suns emerging from the
Andronover nebula and was thrown off 6 billion years ago. 57:4.8 The
constellation of Norlatiadek is the physical system which formed from the
million suns thrown off by Andronover.
The nucleus of the physical system to which your sun and its associated planets
belong is the center of the onetime Andronover nebula. This former spiral
nebula was slightly distorted by the gravity disruptions associated with the
events which were attendant upon the birth of your solar system, and which
were occasioned by the near approach of a large neighboring nebula. This near
collision changed Andronover into a somewhat globular aggregation but did
not wholly destroy the two-way procession of the suns and their associated
physical groups. 15:3.6

There are ten Supreme Power Centers serving Norlatiadek, and they are
located “at the center of the enormous stellar system which constitutes the
physical core of the constellation.” 41:1.4 This stellar system at the nucleus of
Norlatiadek is the center of revolution for our constellation. “The circuit of your
solar system about the nucleus of the former Andronover nebula.” 15:3.9 Edentia
is near-by this star cluster at the physical core of Norlatiadek. “On Edentia there
are ten associated mechanical controllers and ten frandalanks who are in perfect
and constant liaison with the near-by power centers.” 41:1.4

The physical center of revolution for the former Andronover nebula is the
Pleiades (M45). With about 1,200 stars and 800 ⊙ , the Pleiades is the most
massive star cluster within 1,000 ly of our location. [89] This cluster is 425 ± 14 ly
away at galactic coordinates = 166.67°, = −23.46°. [91] The second most

225
massive cluster within 1,000 ly is the Beehive Cluster (Praesepe, M44), which has
about 550 ⊙ and is at a distance of 580 ly. [92] However, Praesepe is too high
above the galactic plane at 328 ly to be a dynamic part of the Gould Belt, which
extends about 163 ly (50 pc) above and below its plane. The Pleiades lies on the
plane of the Gould Belt, which it should if it is revolving about the Orion Nebula.
These facts firmly establish the Pleiades as “the enormous stellar system which
constitutes the physical core of the constellation.” 41:1.4 Edentia is nearby the
Pleiades, the gravitational center of rotation for Norlatiadek.

The plane of the Gould Belt can be defined with the three locations of the sun,
the Pleiades (Edentia), and the Orion Nebula (Salvington). Placing the sun at the
origin of this plane, the equation describing it is found by converting the galactic
longitudes, latitudes, and distances for M45 and M42 into three-dimensional
Cartesian coordinates (x, y, z) and then solving two plane equations of the form
+ + = 0 simultaneously to find the coefficients a, b, and c.
−0.434 + 0.057 + 1.00 = 0

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 The apex of this plane relative to the galactic plane occurs at a galactic
longitude of = 353° (ascending node of = 263°). This is only a few degrees
from the center of the Milky Way, which is in reasonable agreement with
observation (figure 33). The tilt of the plane at this longitude is = 22°, which is
in good agreement with observation which shows a tilt of 20 ± 2° to the galactic
plane. The sun, the Pleiades (Edentia), and the Orion Nebula (Salvington)
essentially define the plane of the Gould Belt. This is also very probably the
plane of the Norlatiadek, since the sun revolves about the Pleiades, according to
revelation, and the Pleiades and Orion have a relative rotational velocity in the
Gould plane.

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 Table 8: 33 Open Clusters within 1,000 ly of the Pleiades
Sorted by their distance from M45

DSUN DM45 ⊥D ± PLANE

Cluster Name l b (ly) (ly) (ly) # stars

Pleiades (M45) 166.57 -23.52 425 0 0 1200

Hyades Cluster 180.06 -22.34 147 283 +2 134
Alpha Persei Cluster 146.57 -5.86 603 290 +159 155
Platais 2 128.23 -30.57 656 390 -144 11
Alessi 13 237.65 -55.71 359 397 -238 7
Sun - - 0 425 0 1
Ursa Major Moving Group 109.87 44.68 82 427 +62 54
Platais 3 138.74 15.98 652 485 +373 18
Platais 4 180.65 -10.90 900 515 +194 21
Beehive Cluster (M44) 205.92 32.48 610 595 +471 442
Coma Berenices Cluster 221.35 84.03 313 608 +293 61
Eta Chamaeleontis Cluster 292.48 -21.65 316 613 -167 15
Collinder 65 188.86 -10.86 1011 650 +207 73
NGC 2451A 252.58 -7.30 617 708 -30 39
Stock 2 133.33 -1.69 988 710 +279 135
ASCC 123 104.74 -4.00 816 726 +70 24
Platais 8 277.54 -7.79 489 730 -112 86
Platais 5 228.80 -18.76 887 752 -75 6
IC 2391 270.36 -6.84 571 767 -94 19
IC 2602 289.60 -4.91 525 815 -138 44
ASCC 19 204.88 -19.47 1142 835 +15 75
IC 348 160.49 -17.80 1256 837 +116 288
Platais 9 267.21 3.15 652 844 +11 32
Platais 6 205.30 -6.19 1135 861 +267 40
Blanco 1 15.57 -79.26 877 877 -851 165
Stock 10 171.62 3.55 1240 885 +565 9
Ruprecht 147 20.99 -12.81 571 906 -313 108
NGC 1802 179.64 -9.24 1305 913 -319 7
Stock 23 140.08 2.09 1240 932 +460 4
NGC 2232 214.43 -7.54 1171 945 +205 209
Mamajek 2 17.04 12.32 564 954 -92 9
Collinder 70 205.03 -17.35 1275 967 +62 70
ASCC 127 112.26 4.13 1142 997 +301 81
Alessi 3 257.84 -15.37 939 997 -199 7

Betelgeuse 199.80 -9.00 427 256 +88 1

Gould Center 128.00 -20.00 489 288 -23 -
Orion Nebula (M42) 209.01 -19.39 1400 1106 0 2200

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 Our local system of Satania “is next to the outermost system of Norlatiadek.”
We are 425 ly away from the Pleiades in a local system that is next to the
41:10.5

last before the border of the constellation. We are also informed, “Your solar
system now occupies a fairly central position in one of the arms of this distorted
spiral [i.e. of Andronover], situated about halfway from the center out towards
the edge of the star stream.” 15:3.6 A distorted spiral arm implies that its shape is
described by a logarithmic spiral but not that accurately. We are centrally located
along the length of one of these spiral arms. From this position we are about
halfway between the center of the arm and its outer edge. If we are two-thirds of
the distance to the border of Norlatiadek, its radius would be about 600 ly.

Fig 40: Norlatiadek and Gould Belt Members within 1,000 ly of the Pleiades
Looking along the x-axis at the y-z plane

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 Out of the 325 open clusters within one kiloparsec in the WEBDA list, there
are 33 open clusters within 1,000 ly of the Pleiades (table 8). The perpendicular
distance (⊥D ± PLANE column) of each cluster relative to the Norlatiadek/Gould
plane is found using the coefficients of the plane equation. Clusters within ± 163
ly (50 pc) of the plane are members of the Gould Belt. Using a radius of 600 ly for
Norlatiadek, Gould Belt members that are also part of Norlatiadek can be
identified. The membership of these clusters is plotted in figure 39. The 22 degree
tilt of the Gould plane can be seen in the side view of these clusters (figure 40).

Betelgeuse (Alpha Orionis) is the nuclear remnant left over from the
Andronover nebula. “The final nuclear remnant of this magnificent nebula still
burns with a reddish glow and continues to give forth moderate light and heat to
its remnant planetary family of one hundred and sixty-five worlds.” 57:4.9
Betelgeuse is the only red giant that is close enough to be this remnant. Its
galactic coordinates are = 199.8°, = −9°. The 1997 Hipparcos Catalogue gives a
parallax distance for Betelgeuse of 437 ± 100 ly. Betelgeuse is only 88 ly above
Norlatiadek’s plane, part of the Gould Belt, and about 256 ly from the Pleiades.
Betelgeuse is the only candidate which might be the “final nuclear remnant” of
the onetime Andronover nebula.
The only other nearby red giant is Antares about 600 ly away in almost the
opposite direction of = 351.95°, = 15.06°. Although it is 75 ly below the
Gould plane and part of the Gould Belt, there are no star clusters within 25
degrees of Antares which might be the physical core of Norlatiadek. Antares is,
however, a member of our local universe of Nebadon. “The largest star in the
universe, the stellar cloud Antares, is four hundred and fifty times the diameter
of your sun and is sixty million times its volume.” 41:3.2 At about 800 ly away
from the Pleiades, it is about 200 ly inside the border of the Gould Belt and about
200 ly outside the expected border of Norlatiadek.

5. Local System of Satania

The local system of Satania is number twenty-four in the constellation of

Norlatiadek. Its capital is the architectural sphere of Jerusem, the seat of the
System Sovereign. Normally, this is a primary Lanonandek Son of our Creator
230
Son Michael and our Universe Mother Spirit. Since the start of the Lucifer
rebellion, “the Edentia Fathers have exercised a special care over Urantia and the
other isolated worlds of Satania.” 43:5.16 Our current system sovereign is
Lanaforge. “When serving as an assistant System Sovereign, Lanaforge was
faithful to Michael in an earlier upheaval in the universe of Nebadon. This
mighty and brilliant Lord of Satania is a tried and tested administrator.” 45:2.3

“The administrative center of Satania consists of a cluster of architectural

spheres, fifty-seven in number—Jerusem itself, the seven major satellites, and the
forty-nine subsatellites. Jerusem, the system capital, is almost one hundred times
the size of Urantia, although its gravity is a trifle less. Jerusem's major satellites
are the seven transition worlds, each of which is about ten times as large as
Urantia, while the seven subsatellites of these transition spheres are just about
the size of Urantia.” 45:0.1 “The seven satellites of world number one are more
specifically known as the mansion worlds.” 47:0.1 “As the term heaven has been
used on Urantia, it has sometimes meant these seven mansion worlds, the first
mansion world being denominated the first heaven, and so on to the seventh.”
15:7.5 During our time here, the educational regime is primarily concerned with

“personality mobilization, unification, and realization.” 15:7.6

Unlike the stars grouped together on higher levels of organization, our local
system is not a single gravitationally bound structure which revolves about its
own center of gravity. “Satania is not a uniform physical system, a single
astronomic unit or organization.” 32:2.10 There is, however, a massive dark island
of space at its center that is near Jerusem. “The astronomic center of Satania is an
enormous dark island of space which, with its attendant spheres, is situated not
far from the headquarters of the system government.” 41:2.2

There are 619 inhabited planets in Satania, and “Satania itself is composed of
over seven thousand astronomical groups, or physical systems, few of which had
an origin similar to that of your solar system.” 41:2.2 This seems to imply there are
this many suns in Satania. But we are also told that “There are upward of two
thousand brilliant suns pouring forth light and energy in Satania, and your own
sun is an average blazing orb.” 41:3.1 From this further qualification it can be
inferred that only about 2,000 of the suns in Satania are as luminous and
observable as our sun. Roughly two-thirds of the 7,000 astronomic systems
contain suns are difficult to observe because they are too small and faint or they
do not emit strongly in the spectrum of visible light.

The Hipparcos satellite was launched by the European Space Agency in 1989
and operated until 1993. The satellite observed with an 11 inch Schmidt telescope

231
in the ultraviolet through visible light spectrum (UBV photometric system) and
was sensitive down to 11th magnitude. This level of sensitivity to visible light is
about 100 times greater than that of the human eye, but it is not powerful enough
to see Pluto. By comparison, the 7.9 foot aperture of the Hubble Space Telescope
is sensitive in the visible light spectrum down to the 32 nd magnitude, which is 25
billion times greater than that of the human eye. The Hipparcos Catalogue was
published in 1997 and contains high-precision measurements for more than
118,200 stars. The catalogue is accessible in the SIMBAD database operated by
CDS in Strasbourg, France (http://simbad.u-strasbg.fr/simbad/).

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 A query of the SIMBAD database (Aug. 2013) identifies 2,077 stars within 80
ly (24.5 pc). These stars are distributed more or less uniformly throughout this
volume centered on our location. This equals a stellar density within 80 ly of
0.001 ⊙ per cubic light-year. The general density of the Orion Spur is six times
greater at 0.006 ⊙ /ly , apparently because we are located near the northern
border of the Local Arm. A disk with a radius of 600 ly and a height of 326 ly has
172 times the volume of a sphere with a radius of 80 ly. There is room within
Norlatiadek for 100 local systems, assuming a plane thickness of 100 pc.

The sun is 425 ly away from the Pleiades/Edentia at the center of Norlatiadek.
The approximate radius of 600 ly for our constellation is based upon the
statement: “Your solar system now occupies a fairly central position in one of the
arms of this distorted spiral, situated about halfway from the center out towards
the edge of the star stream.” 15:3.6 We are centrally located along the length of a
spiral arm revolving about the Pleiades. From this position we are halfway
between its central core and its outer edge. The shape of this spiral arm was
distorted by the passing of the Angona system 4.5 billion years ago. “This near
collision changed Andronover into a somewhat globular aggregation but did not
wholly destroy the two-way procession of the suns and their associated physical
groups.” 15:3.6 Before this event, the Andronover nebula had two well-formed
spiral arms.
About the time of the attainment of the maximum of mass, the gravity control
of the gaseous content commenced to weaken, and there ensued the stage of
gas escapement, the gas streaming forth as two gigantic and distinct arms,
which took origin on opposite sides of the mother mass. The rapid revolutions
of this enormous central core soon imparted a spiral appearance to these two
projecting gas streams. 57:3.3

These two distorted spiral arms are still revolving about the Pleiades in a
clockwise direction. The two nearest clusters are the Ursa Major Moving Group
at 82 ly (54 stars) and the Hyades Cluster at 147 ly (134 stars). Given the scale,
both must be part of the spiral arm in which the sun is found. If the Hyades is
near the inner edge of this arm and the sun is halfway between its center and its
outer edge, we are about 50 ly from the center and the width of the arm is about
200 ly. This places the central core of the arm between the sun and the Pleiades at
about 375 ly. A hypothetical spiral with a width of 200 ly and a distance of 375 ly
to its center at the position of the sun is shown in figure 41. There is room for two
of these spirals within the region of Norlatiadek. The Hyades is near the inner
edge of the arm and the sun is about halfway between its central core and outer
edge, as described. The Alpha Persei Cluster is the largest in Norlatiadek with
155 stars and lies on the central core of the other spiral arm. The spirals begin at a

233
radius of 150 ly and have a pitch angle of 16.5 degrees. At a lesser pitch angle of
14.5 degrees the outer edge of one spiral begins to overlap the inner edge of the
other, because each spiral is 200 ly across.

There are 619 inhabited worlds in Satania “located in over five hundred
different physical systems.” 32:2.10 “Urantia is comparatively isolated on the
outskirts of Satania, your solar system, with one exception, being the farthest
removed from Jerusem...“ 41:10.5 A sphere with a radius of 80 ly contains upward
of two thousand suns, so this appears to be the approximate radius of Satania.
Our solar system is next to the farthest of more than 500 inhabited ones from
Jerusem, which implies that we are no more than 80 ly from Jerusem.

6. Internal Dynamics of Splandon

Orvonton is the Local Group based upon the empirical confirmation of

revealed information about its total mass and gravitationally bound structure.
From this base point the total mass for the physical subdivisions within
Orvonton can be determined. Our major sector of Splandon is the Milky Way,
contains a trillion suns within a radius of 50,000 ly and has a center 26,000 ly
distant. Our minor sector of Ensa contains about 10 billion stars, and its center of
revolution can be identified 10,000 ly away in the Sagittarius Star Cloud (M24).
Our local universe of Nebadon contains 100 million stars within a radius 2,600 ly
and revolves about the Orion Nebula (M42) 1,400 ly distant. Our constellation of
Norlatiadek contains a million stars within a radius of 600 ly and revolves
around the Pleiades (M45) 425 ly away. Our local system of Satania contains over
2,000 brilliant suns within a radius of 80 ly and is located somewhere within this
distance.

The revealed internal structure of Splandon conforms to structures found

within the Milky Way. The Universal Censor describes five levels of nested
gravitational revolution occurring within Splandon.
1. The revolution of Urantia around its sun.

2. The circuit of your solar system about the nucleus of the former Andronover
nebula.

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 3. The rotation of the Andronover stellar family and the associated clusters
about the composite rotation-gravity center of the star cloud of Nebadon.

4. The swing of the local star cloud of Nebadon and its associated creations
around the Sagittarius center of their minor sector.

5. The rotation of the one hundred minor sectors, including Sagittarius, about
their major sector. 15:3.8-12

The second level of revolution about “the nucleus of the former Andronover
nebula” has been tentatively detected in the clockwise motion of our solar system
within the Gould Belt at about 6 km/s. The Gould Belt is an aggregation of
millions of stars tilted at 20 degrees to the galactic plane and includes
Norlatiadek while also encompassing a portion of Nebadon. It seems probable
that this detected rotation is a resultant of the clockwise revolutions of
Norlatiadek about its central core of the Pleiades and of Nebadon about the
Orion Nebula, “the composite rotation-gravity center of the star cloud of
Nebadon.” Although this detection of the second and third levels of motion is
not yet fully confirmed by the data, the revolution of the solar system with
respect to Gould Belt objects confirms the existence of a gravitationally bound
structure with a disk-like shape.

The fourth level of revolution about the Sagittarius Star Cloud (M24) was not
suspected in the 1950s. Neither was it realized that M24 is part of a major spiral
arm of the Milky Way. It was not known before 1964 that the aggregation of stars
and clusters in M24 is at a galactic distance where they have the same orbital
velocity about the galactic center as the spiral arms do, constituting a relatively
stable concentration of mass. The revolution of local universes about the
Sagittarius Star Cloud has not been detected yet. However, M24 is now known to
be a more or less stable structure revolving about the galactic center, which is
consistent with the fifth level of revolution of our minor sector about the center
of the major sector of Splandon. Since the stars inside and outside of M24’s
corotating radius have different periods of revolution about the galactic center
and they must be gravitationally influenced by the concentrated mass at M24,
they could revolve in some as yet undetermined manner about M24.

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 Chapter 11
The Superuniverse Wall

Orvonton is the Local Group, which has a radius of approximately 4 Mly. The
location of Uversa at the center of Orvonton is relatively near us. From the
internal structure of the grand universe, Paradise should be about 9 Mly distant
and the diameter of the superuniverse space level should be about 26.5 Mly. The
primary cosmic structure of which Orvonton is a part is the superuniverse space
level. This together with the Havona space level constitutes the grand universe.

In 1990 NASA created a worldwide master list of all extragalactic objects.

Since its inception the number of such objects has increased more than a
thousand fold, now approaching a total of 200 million unique objects. Almost 99
percent of the objects in this master list have been added since 1998. The recent
dramatic increase in the number of extragalactic objects with redshift
measurements finally makes it possible to identify the superuniverse space level.
This structure can be directly observed as part of a great circle on the celestial
sphere. This Superuniverse Wall is found within a distance of 36 million light-
years.

The primary method for determining astronomic distances to large numbers

of objects depends upon redshift measurements. NASA’s extragalactic database
includes comprehensive bibliographic information detailing all of the sources for
the redshifts for each object. Using this information it can be shown that prior to
2001 there was insufficient redshift data to detect the existence of the
superuniverse space level.

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 1. NASA’s Extragalactic Database

All of the astronomic data about the large scale structure of the grand
universe is extracted from the NASA/IPAC Extragalactic Database (NED), which
is operated by the Jet Propulsion Laboratory, California Institute of Technology,
under contract with the National Aeronautics and Space Administration. This
database is a worldwide master list of all identified objects that are located
beyond the borders of the Milky Way. It contains positions, redshift data, and
bibliographic references on virtually all known extragalactic objects. It is publicly
accessible at http://ned.ipac.caltech.edu. NED is updated regularly, usually every
few months.

The database was initiated in 1990 and contained 375,000 extragalactic objects
at the beginning of 1998, for which there were 45,000 redshift measurements. [47]
By the beginning of 2001 the number of unique objects had increased tenfold to
3.7 million, including 167,000 redshifts. [48] The data used in this portion of this
work was extracted in March 2011 after the December 2010 update. At that time
the database contained 165 million unique objects, including redshift
measurements for 2 million objects. [49] By NED’s September 2012 revision these
totals had increased to 177 million unique objects with 4 million redshifts. [50]
Over 99.79 percent of all unique objects in NED have been added since January
1998. Over 98.87 percent of redshift measurements in NED have been added
since 1998.

There were two major catalogues in 1955: the New General Catalogue (1888),
which eventually contained 7,840 objects, and the Index Catalogue (1896) which
added a further 5,386 objects. There were other smaller catalogues, such as
Messier’s, but the total number of catalogued objects in 1955 did not exceed a few
tens of thousands. Over the last decade or so there has been an explosion of new
data, mostly from two projects: the Two-degree-field Galaxy Redshift Survey
(2dFGRS) and the Sloan Digital Sky Survey (SDSS). The 2dFGR Survey was
carried out from 1997 to 2002 by the Australian Astronomical Observatory in
Sydney, Australia and identified 250,000 objects with magnitudes brighter than
about 19.5 over about 7 percent of the southern sky. The SDSS began in 2000 and
is ongoing at the Apache Point Observatory in New Mexico. The 2011 data
release (DR8) identified 500 million objects over about 35 percent of the northern
sky down to magnitudes of about 22, along with one million spectra.

237
 Six data items are extracted from NED for each extragalactic object with a
redshift measurement which satisfies the distance criteria detailed below.

1. Object name
2. Longitude in galactic coordinates
3. Latitude in galactic coordinates
4. Object type (morphology)
5. Heliocentric velocity (km/s)
6. Heliocentric redshift (z)

The galactic coordinate system is used to identify the position of objects on the
celestial sphere. This coordinate system uses the gravitational plane of the Milky
Way as its equator and the center of the Milky Way as due north or zero degrees
of galactic longitude.

Space is expanding. In the current understanding the space containing a

galaxy (or galactic cluster) is moving relative to the space containing other
galaxies. Galaxies are carried along by this general expansion of space, causing
them to move away from our location. That motion of an object which is only
caused by space expansion – the motion of space itself – is referred to as its
proper motion. The peculiar motion of an object is its motion through the local
space which contains the object. At a distance of several million light-years, the
proper motion of galaxies due to space expansion tends to be significantly
greater than their peculiar motion, and their peculiar motion can be disregarded
to some extent. At a sufficient distance, a galaxy’s motion is largely due to the
proper motion of space expansion. The velocity of an object’s proper motion
divided by the expansion rate of space, the Hubble constant, gives the proper
distance to the object.

Relative motion (proper or peculiar) causes a Doppler shift in the spectrum of

light emitted by galaxies. This is analogous to the manner in which the frequency
of sound is observed to increase for an approaching object and decrease for a
receding one. The spectrum emitted by a receding object is shifted toward lower
frequencies or redshifted to longer wavelengths. The light spectrum of an
approaching object is shifted toward higher frequencies or blueshifted to shorter
wavelengths. This Doppler spectrum shift is spectroscopically measured and is
customarily symbolized by the letter z. This is the ratio of the frequency of light
emitted by the object divided by the frequency of light observed, minus one.

238
 Doppler shifts are typically positive numbers, because the emitted frequency
is observed as a lower frequency. Space expansion causes most galaxies to have a
net receding motion, and their frequencies are redshifted. Negative Doppler
shifts, blueshifts, are measured for objects with net approaching motions. For
objects with velocities much less than that of light ( ), the redshift is
approximately equal to the ratio of the object’s velocity divided by the velocity of
light. The above equation is an approximation for low velocity objects and is
derived from the formal redshift equation.

For redshifts the recessional velocity is approximately equal to the

velocity of light multiplied by the redshift: . At this simple
equation gives a recessional velocity of 0.01c or 2,997.9 km/s, which is about 0.5
percent too fast when compared with the formal redshift equation. At ,
the velocity given by is 5.3 percent faster than the actual velocity. The simple
equation is accurate to within two percent at distances of less than
Mly ( ). The proper distance D to an object equals the object’s proper
velocity (from its redshift) divided by the Hubble constant .

A recent estimate for the Hubble constant of 71 ± 2.5 /Mpc (kilometers

per second per megaparsec) was published in 2010, based upon extensive cosmic
microwave background readings from the WMAP project. [51] The data acquired
from the Hubble space telescope was analyzed to reach a 2011 determination of
74.3 ± 2.1 /Mpc. [5] NASA’s Extragalactic Database (NED) uses a default
value of 73 ± 5 /Mpc for Hubble flow distance calculations.

The megaparsec (Mpc) is a common measure of cosmic distances and equals

3.26 million light-years (Mly). For every 3.26 Mly of distance, the proper motion
of space expansion (Hubble flow) causes a galaxy to recede from us at a velocity
of 73 km/s, using NED’s value for . This is a simple linear relationship. An
object which is 6.52 Mly (2 Mpc) distant has a proper recessional velocity of 146 ±
10 km/s due to space expansion.

The observed heliocentric velocity is the radial velocity with which an object is
either moving directly toward or away from the sun. This heliocentric
measurement of proper distance using the Hubble relation of does not
239
take into account the motion of the sun relative to the cosmic microwave
background (CMB). This radiation is thought to originate some 14 billion years
ago near the limiting surface of the expanding universe. Under the current
concept, space is expanding away from every location in every direction in the
same way. This places the sun at the center of this limiting surface. Relative to
the expanding universe, there is no proper motion of space expansion at our
location. The CMB radiation should have exactly the same temperature in every
direction, because we are located at the center of this co-moving frame of space
expansion. However, relative to the sun, CMB temperatures are not exactly
uniform. Temperatures slightly increase around a peak temperature measured at
longitude and latitude in galactic
coordinates. [6]
This systematic change in measured temperatures can be
explained if the sun has a peculiar motion relative to the co-moving reference
frame of the CMB radiation of km/s in this direction. This velocity
toward the CMB dipole causes a blueshift in measured frequencies for objects
observed in the direction of the CMB dipole. For objects in the opposite direction,
the sun’s motion causes a redshift in frequencies.

In order to calculate the proper Hubble flow distance from the heliocentric
redshift, the sun’s peculiar velocity of km/s relative to the CMB must be
taken into consideration. By factoring out this peculiar motion, the velocity of an
object is measured relative to the co-moving frame of the CMB. NASA uses a
standard formula to convert the observed velocity of an object calculated from its
heliocentric redshift into a velocity relative to the CMB reference frame.

The observed velocity ( ) of an object is its heliocentric redshift times the

velocity of light: . The velocity of the sun towards the CMB
dipole ( ) is constant at 371 km/s. The portion of the formula in brackets gives
the cosine of the angle of separation between the direction to the object and the
direction to the CMB dipole. The cosine of this angular separation gives that
portion of the sun’s peculiar velocity toward the dipole which is directed toward
the object. The longitude and latitude of the dipole, , are the constant
values given above. The longitude and latitude of the object are represented by
.

Adding the observed heliocentric velocity ( ) to the cosine of the sun’s

peculiar velocity toward the CMB dipole ( ) gives the velocity of the object
relative to the CMB ( ). The distance to the object in Mpc is then simply
. This is the Hubble flow distance as measured against the CMB.

240
The actual velocity of the object will differ from this value, depending upon the
object’s peculiar motion in the neighborhood of its local space. Where a positive
CMB velocity results, dividing this by the Hubble constant gives the distance to
the object relative to the CMB frame of reference. Where a negative CMB velocity
is found, no valid CMB distance can be calculated.

Redshift can be used to calculate proper distance in an approximate way for

objects beyond the Local Group. Redshift only measures net relative velocity. A
galaxy which has a negative heliocentric blueshift may actually have a positive
redshift, if the sun has a peculiar motion of approach toward the galaxy. This
difficulty is overcome by accounting for the sun’s peculiar motion relative to the
reference frame defined by the CMB radiation. The above equation transforms
heliocentric redshift velocities into CMB-centric redshift velocities. Positive CMB-
centric velocities measure net motion of distant objects, most of which is due to
space expansion.

2. Selection Criteria

In looking for evidence of the Superuniverse Wall, the single criterion of

heliocentric redshift is used to extract objects from NED. Although NED contains
over 165 million objects, there are redshift measurements for only 1.87 million of
these (as of Dec. 2010). All objects with a redshift of less than and
greater than are selected. There are 18,891 objects in NED with
redshifts of as of March 2, 2011. This redshift limit
corresponds to a maximum proper distance of 52.2 Mly for an object with a
redshift .

However, an object with a heliocentric redshift of , which also lies

in the same direction as the sun’s peculiar motion toward the CMB dipole, will
have a calculated distance measured relative to the CMB frame which is 16.6 Mly
greater than this (since ) because of the sun’s motion.

241
 An object lying in exactly the opposite direction from the CMB dipole
( ) will have a calculated distance of 35.6 Mly ( ). There
are a few thousand objects with redshifts that have calculated CMB
distances greater than 36 Mly. These are excluded, leaving only those objects
which are within 36 Mly. Of the 18,891 remaining objects, one-half (9,447 objects)
have valid CMB distances of less than 36 Mly, and one-half (9,444 objects) have
invalid (negative) CMB distances.

The internal structure of the grand universe predicts that the distance to the
far periphery of the grand universe is 5.62 times the radius of Orvonton. The
maximum radius of the Local Group is possibly about 4.4 Mly, which equates to
a distance of 24.7 Mly to the far periphery. If the far border was 36 Mly distant,
the radius of Orvonton would be 6.4 Mly. A distance of 36 Mly is more than
sufficient to encompass the whole of the grand universe, based upon its revealed
internal structure.

This radius of 10-11 Mpc (33-36 Mly) also defines what is astronomically
referred to as the Local Volume. The Local Volume consists of a concentration of
galaxies surrounded on almost all sides by large voids, which are regions with
few or no galaxies. A significant exception to this is the region lying in the
general direction of the Virgo Cluster of galaxies about 54 Mly (16.5 Mpc) distant.
In this direction an apparent stream of galaxies extends from our location out
toward the Virgo Cluster.

Modern theory understands that the expansion of space, the Hubble flow, is
conditioned by the force of gravity. Within a certain distance of the center of the
Local Group, referred to as the zero-velocity surface, members are bound
together by a gravitational force that is strong enough to effectively negate the
expansion of space. For this reason the Hubble constant ( ) is assumed to have a
value of zero within the Local Group; gravitational binding prevents the proper
motion of space expansion from occurring between members of the Local Group.
Distance calculations based upon redshifts are invalid for objects within the zero-
velocity surface. The observed heliocentric velocities of these objects are just their
peculiar motions, since there is no proper motion due to space expansion within
the Local Group.

For example, the Large Magellanic Cloud is known to be about 160,000 ly

distant, but the proper distance calculated from its redshift gives a value of 14.6
Mly. For this reason all Local Group members are excluded from the list of
242
selected objects. There are 997 objects with calculated distances of less than 5 Mly
or which are known members of the Local Group, and these are excluded. This
leaves a total of 8,450 objects with valid CMB distances of between 5 and 36 Mly
out of an original total of 9,447.

3. Emergence of the Superuniverse Wall

The grand universe is a torus-shaped structure which thickens as the distance

from Paradise increases, similar to a V-shaped area pointing toward and pivoting
about Paradise. A rotation of this V-shaped plane roughly outlines the upper and
lower boundaries of the grand universe.

We are located upon the gravitational plane of grand universe, so the far
portions of the grand universe should appear as a concentrated belt of objects
forming a great circle on the celestial sphere. We are located several million light-
years away from the geometric center of the superuniverse space level at
Paradise, so the upper and lower boundaries of this V-shaped area sweep over
and beneath us on our side of the grand universe. Because of this, the nearer
superuniverses will not appear to us as a well-defined belt of objects. In addition,
any objects within 5 Mly have been excluded from the data set.

243
 We are located inside the Milky Way, which forms a great circle on the
celestial sphere. If Milky Way objects are plotted using galactic coordinates, they
are concentrated about the great circle of the galactic equator (figure 29). If these
same objects are plotted using the equatorial coordinate system, which uses the
earth’s equator as its reference plane, the Milky Way will take the form of a
single complete sine wave on the celestial sphere (figure 43).

The plane of the Milky Way is inclined at about 60 degrees to the equatorial
plane, which is why the maximum amplitude of the sinusoidal form of the Milky
Way occurs at this latitude above and below the celestial equator of the earth. It
is most probable that the plane of the grand universe is inclined to the plane of
the Milky Way to some degree. The expectation is that the portion of a great
circle traced out by objects on the far side of the grand universe should take the
form of a portion of a single sine wave with some amplitude. The more the great
circle of the grand universe is tilted to the plane of the Milky Way, the greater
will be the amplitude (latitude) of the peak and valley of the sine wave formed
by this belt of objects.

Although the distances for a few objects can be found using other means, such
as Cepheid variables, redshift measurements are critical for obtaining large
numbers of distances. The first significant extragalactic redshift measurement
was made of the Andromeda galaxy (M31) in 1912 by Vesto Slipher at Lowell
Observatory in Flagstaff, Arizona. According to a 1995 briefing presented to the
National Research Council, there were about 100,000 redshift measurements at

244
that time. This briefing also remarks that there were only about 2,700 in 1975. [52]
A comprehensive list of all available redshift measurements was published in
April of 1956, [53] about half a year after the publication of The Urantia Book. This
study has redshifts for just 806 nebulae.

This 1956 paper by Milton Humason, a close associate of Edwin Hubble at Mt.
Wilson Observatory, contains the findings of a 20 year project from 1935 to 1955
and is the oldest redshift reference cited in NED. Prior to 1935 the quality of the
photographic plates used to measure redshift was found to be questionable,
requiring re-measurement with newer and more accurate photographic
techniques. This re-measurement was done over a 20 year period and included
new redshift measurements. This study reports that a total of 146 nebulae had
redshift measurements in 1936, two years after Part I was indited and one year
after Parts II-III were indited. A total of 96 of the 806 nebulae in Humason’s 1956
list are also found in the 18,891 objects identified in 2011 with redshifts of
km/s) and valid CMB distances of less than 36 Mly.

Table 9: 96 out of 806 objects in 1955 with z < 0.0039

velocity distance
object gal long gal lat (km/s) (Mly a)

IC 10 118.96 -3.33 -348

Messier 31 121.17 -21.57 -300
Messier 86 279.08 74.64 -244 3.85
Messier 110 120.72 -21.14 -241
Messier 90 288.47 75.62 -235 3.98
IC 1613 129.74 -60.58 -234
NGC 604 133.76 -31.18 -226
NGC 185 120.79 -14.48 -202
Messier 32 121.15 -21.98 -200
Messier 33 133.61 -31.33 -179
Messier 98 265.43 74.96 -142 8.46
WLM 75.86 -73.62 -122
NGC 1569 143.68 11.24 -104
NGC 4208 268.89 74.36 -81 11.26
NGC 6822 25.34 -18.40 -57
NGC 404 127.04 -27.01 -48
Messier 81 142.09 40.90 -34 2.16
IC 1308 25.43 -18.39 -30
NGC 4236 127.42 47.36 0 3.66
NGC 2976 143.91 40.90 3 4.03
NGC 3077 141.90 41.66 14 4.45
NGC 6503 100.57 30.64 25
IC 342 138.17 10.58 31

245
Table 9: 96 out of 806 objects in 1955 with z < 0.0039
velocity distance
object gal long gal lat (km/s) (Mly a)

Fornax Dw Irr 237.30 -65.61 35

NGC 1049 236.66 -65.72 40
NGC 6946 95.72 11.67 40
IC 2574 140.21 43.61 57 6.62
NGC 4438 280.35 74.83 71 17.88
NGC 2366 146.42 28.54 80 4.98
IC 3483 286.83 73.65 129 20.49
NGC 55 332.88 -75.73 129
NGC 2403 150.57 29.19 131 8.03
NGC 4216 270.46 73.74 131 20.80
NGC 4605 125.33 55.47 136 11.56
Holmberg II 144.28 32.69 142 8.40
Holmberg IV 103.70 60.80 144 12.15
NGC 300 299.21 -79.42 144
NGC 247 113.95 -83.56 156
NGC 5204 113.50 58.01 201 14.37
Messier 82 141.41 40.57 203 12.58
NGC 4449 136.85 72.40 207 19.01
NGC 4150 190.45 80.47 226 22.81
NGC 7793 4.52 -77.17 227
Messier 101 102.04 59.77 241 16.17
NGC 253 97.37 -87.96 243
NGC 4244 154.57 77.16 244 22.15
NGC 5474 100.83 60.20 273 17.68
NGC 4214 160.26 78.08 291 24.55
NGC 5585 101.00 56.48 293 17.56
NGC 5461 101.89 59.76 298 18.71
Messier 94 123.36 76.01 308 23.69
NGC 4395 162.10 81.53 319 26.15
Messier 89 287.93 74.97 340 29.75
IC 1727 137.95 -33.90 345 3.11
NGC 7640 105.24 -18.94 369 2.74
NGC 4178 271.86 71.37 374 31.93
NGC 1156 156.31 -29.20 375 7.77
NGC 4550 288.09 74.63 381 31.62
NGC 5253 314.86 30.11 407 30.44
Messier 64 315.68 84.42 408 31.21
Messier 59 294.36 74.36 410 32.80
NGC 2683 190.46 38.76 411 28.52
NGC 672 138.03 -33.78 429 6.88
NGC 5949 100.57 44.97 430 20.46
NGC 2537 173.81 32.96 431 25.94
Messier 106 138.32 68.84 448 29.21
NGC 4526 290.16 70.14 448 35.01
Messier 51a 104.85 68.56 463 28.42

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 Table 9: 96 out of 806 objects in 1955 with z < 0.0039
velocity distance
object gal long gal lat (km/s) (Mly a)

Messier 51b 104.88 68.49 465 28.50

NGC 45 55.90 -80.67 467 7.09
NGC 4387 278.85 74.47 472 35.86
Messier 63 106.00 74.29 484 30.75
NGC 2500 168.00 31.57 504 27.99
Messier 83 314.58 31.97 513 35.43
NGC 1058 146.41 -20.37 518 14.03
NGC 891 140.38 -17.41 528 14.04
NGC 4618 130.56 75.83 544 34.44
NGC 5128 309.52 19.42 547 35.87
NGC 925 144.89 -25.17 553 14.57
NGC 1400 209.71 -50.57 558 19.45
NGC 4490 138.00 74.87 565 35.49
NGC 1003 144.01 -17.55 626 18.96
NGC 278 123.04 -15.32 627 16.44
NGC 1023 145.02 -19.09 637 19.34
Messier 74 138.62 -45.71 657 16.03
NGC 5907 91.58 51.09 667 32.55
NGC 5866 92.03 52.49 672 33.19
NGC 2787 144.05 38.05 696 34.37
NGC 1637 199.56 -30.02 717 29.95
NGC 1744 226.99 -35.02 741 33.22
NGC 7741 104.51 -34.37 750 17.99
NGC 7457 96.22 -26.94 812 21.06
NGC 7331 93.72 -20.72 816 21.91
NGC 7217 86.51 -19.71 952 27.99
NGC 7814 106.41 -45.18 1050 30.94
NGC 7177 75.37 -28.96 1140 35.41
a valid CMB distance less than 36 Mly using H0 = 73 km/s

Only 58 out of these 96 nebulae are within the 5-36 Mly distance range. These
58 objects were the only ones which could have been known to be within this
distance in 1955. Plotting the galactic coordinates of these objects on a simple
Cartesian graph, where the x-axis is galactic longitude and the y-axis is galactic
latitude, does not reveal any overall pattern. These few objects are scattered
randomly across the celestial sphere. There was no scientific evidence in the
1950s of the expected wall of galaxies formed by the superuniverses. The location
of the Virgo Cluster (VCl) and the Andromeda Galaxy (M31) are shown for the
purpose of providing some sense of orientation. Humason’s 1956 paper
concludes that the age of the universe is 5.4 billion years and the expansion rate
is .
247
 NED maintains a list of bibliographic references for all redshift measurements
for each object. The publication date of the oldest redshift measurement for each
object can be found going back as far as 1956. Knowing the first redshift
measurement for each of the 8,450 objects within 5-36 Mly (as of March 2, 2011)
makes it possible to identify all of the objects within this distance range which
were knowable in any given year. Between 1955 and 2000 the number of known
objects within 5-36 Mly increased more than tenfold from 58 to 726.

248
 A plot of these 726 objects shows a random distribution across the celestial
sphere. At the turn of this century there was still no evidence of the
Superuniverse Wall which revelation predicts should be here. At this time almost
all of the available evidence appeared to refute revealed cosmology. Galaxies
seemed to be distributed in a homogeneous and isotropic manner throughout the
universe on the largest scales, in agreement with the cosmological principle. This
fundamentally contradicts the revealed description of their distribution about a
universal plane of creation. Cosmologists were eagerly anticipating the results of
new measurements of the CMB radiation, which they believed would show a
significant degree of curvature in the spacetime of the universe, in agreement
with the predictions of general relativity.

In 2001 the Sloan Digital Sky Survey (SDSS) and the Two-degree-field Galaxy
Redshift Survey (2dFGRS) began publishing their findings. These two surveys
employ sophisticated electronics, such as charge-coupled devices, which are
capable of automatically identifying objects and measuring their redshifts
without the need for significant human intervention. As of 2012 SDSS had taken
spectrum measurements for almost 1.5 million galaxies, and 2dFGRS had
measurements for about one-quarter million galaxies. These two surveys added
millions of galaxies with redshift measurements to NED, and suddenly
everything changed.

249
 By the end of 2001 an additional 1,184 objects were identifiable as being within
a distance of 5-36 Mly. For the first time a clear pattern emerges on the celestial
sphere which corresponds to the predicted shape of the Superuniverse Wall.
There is a concentration of galaxies in a long narrow arc stretching from about
to in galactic longitude. Over 90 percent of the new objects
(1078/1184) added between 2000 and 2001 are concentrated in this arc.

By the end of 2010 there are 8,450 objects within 5-36 Mly. More than half of
all objects within this range are concentrated in the arc between about 225 and
355 degrees of longitude. This arc has the appearance of a significant portion of a
great circle which is tilted at about 60 degrees to the gravitational plane of the
Milky Way. It traces out part of a single complete sine wave, which spans the
whole celestial sphere. The Superuniverse Wall has finally become directly
observable.

Only a portion of the Superuniverse Wall is visible, in part, because the two
major surveys providing the overwhelming majority of the objects making up
this structure cover only parts of the celestial sphere. The zone of obscuration
around the galactic plane of the Milky Way is apparent in the lack data running
vertically through the center of both coverage maps. (Both maps chart positions
using the earth’s equatorial plane.) The SDS Survey conducted from New Mexico
is limited mostly to the Northern hemisphere. It only extends about 5-10 degrees
of latitude below the celestial equator. The 2dFGR Survey is limited to selected
portions of the Southern hemisphere.
250
251
 Chapter 12
Gravitational Plane of the Grand Universe

The Superuniverse Wall is a well-defined arc on the celestial sphere. This wall is
made up of thousands of galaxies and follows the sinusoidal form of a great
circle on the celestial sphere. Since we can observe this great circle, we must be
located on its plane. The galactic longitude and latitude of the arc’s maximum
height above the plane of the Milky Way can be identified with a good degree of
accuracy. From the apex of this arc an equation for the plane of a great circle
running along the upper border of the Superuniverse Wall can be derived. This
permits the definition of a spherical coordinate system which uses the upper
plane of the Superuniverse Wall as its equator.

Out of all objects with distances of 5-36 million light-years, 57 percent are
located in the Superuniverse Wall. The density of galaxies within the volume of
this wall is more than 35 times greater than it is in a shell with a radius of
between 5 and 36 million light-years. The gravitational plane within the
Superuniverse Wall can be determined, which establishes the equator for the
spherical coordinate system of the grand universe. When plotted in grand
universe coordinates, the overwhelming majority of all 18,891 objects with
redshifts of are concentrated in long, straight, narrow structures
similar to the Superuniverse Wall. These walls all run parallel to the gravitational
plane of the grand universe. Gravitational rotation about a single point is the
only credible cause for the form and orientation of these structures on the
celestial sphere.

1. Determining the Upper Surface of the Plane

The superuniverses on the opposite side of the grand universe form an arc on
the celestial sphere which has upper and lower borders separated by about 9
252
degrees of galactic latitude. Thu upper border of this arc has a maximum height
above the galactic plane, an apex, at about 65 degrees of galactic latitude and 300
degrees of galactic longitude. If this arc is truly a portion of the Superuniverse
Wall of galaxies, it must follow the path of a great circle on the celestial sphere.
To determine whether this arc conforms to this path, it is first necessary to find
the apex of the arc with better accuracy. This cannot be accomplished by the
simple inspection of a Cartesian plot of galactic longitude and latitude.

A method for obtaining a fairly accurate determination of the coordinates of

the apex is to plot the objects making up this arc using an azimuthal equidistant
projection. This type of map projection can be centered on any latitude and
longitude to form equidistant rings of latitude about this center. Putting the
North Pole at the center (polar projection), northern hemisphere latitudes are
shown as equally spaced concentric circles centered on the North Pole with the
equator as the largest encompassing circle (figure 50). In this type of map
projection the shortest distance from the North Pole to any point in the northern
hemisphere can be directly measured with a ruler. Any point on a sphere can be
defined as the center of the projection, which makes azimuthal equidistant
projections very useful for aerial navigation.

A related feature of this map projection is that all longitudes, which are great
circles, are drawn as straight lines radiating outward from and intersecting at the
center of the map. The arc of the Superuniverse Wall is curved when plotted on a
Cartesian graph using galactic coordinates. If this arc is the Superuniverse Wall,

253
it must follow the path of a great circle, since we are on the plane of the grand
universe. If this arc is a portion of a great circle, then it will be transformed into a
straight line of longitude when mapped using an azimuthal equidistant
projection which has the correct apex coordinates at its center. The upper border
or plane of the Superuniverse Wall will be coincident and aligned with the
horizontal line of the equator in this type of projection.

Spherical coordinates, such as galactic coordinates, can be transformed to

azimuthal equidistant coordinates with the following procedure. If and are
the longitude and latitude of the projection’s center, then the azimuthal
equidistant coordinates for spherical coordinates are:

where

and

note: is the radial distance to the coordinates

Carrying out this transformation with an initial center of l = 300° and b = 65° in
galactic coordinates and then refining the longitude and latitude to bring the
upper border into horizontal alignment with the equator of the projection gives
the coordinates of the apex.

254
 The arc seen in the Cartesian graph is transformed into a long straight belt of
galaxies. The upper border of this belt aligns very closely with the great circle of
the equator in the map projection when the apex is located at
and . There is a small margin of error in the determination of
the longitude and latitude of the apex. There are thousands of galaxies in this
belt, and the alignment of the upper border with the equator is relatively
sensitive to small changes in the coordinates of the apex. The straightness of the
upper border and its degree of alignment with the equator confirms that this
upper border follows the path of a great circle on the celestial sphere.

The center of a great circle always coincides with the center of a sphere and
defines an equatorial plane separating two hemispheres. Any plane can be
defined with just three points. The upper plane of the Superuniverse Wall
apparent on the far side of the grand universe traces out a great circle relative to
our location, so we are located on this plane at the coordinates of its origin,
which is one point. The apex is a second point. A third point on the upper border
can be identified to enable a definition of the upper plane. This third point is the
object SDSS J114253.97+021152.7 with galactic coordinates of and
.

The equation for a plane uses Cartesian coordinates. The galactic longitude
and latitude (l, b) of the apex and third point can be converted to three-
dimensional Cartesian coordinates (x, y, z) using the standard formulae:

By convention, the celestial sphere has a unit radius of one, so r can be set to
one in this case, and the Cartesian coordinates of the apex and the third point can
be calculated from their longitude and latitude. We are located at the center of
the galactic coordinate system, so the Cartesian coordinates of our location are (0,
0, 0). Since one of the three points is located at the origin, the formula for the
upper plane is a simple linear equation: [54]

There are five unknowns in this equation, but the coordinates for two points
(apex and third point) are known which satisfy the equation. These two sets of

255
coordinates can used to simultaneously solve two equations to find the
coefficients a and b. The resulting equation for the upper plane is:

Every three-dimensional location on the upper plane of the Superuniverse

Wall satisfies this equation. A spherical coordinate system using this plane as its
equatorial plane can now be defined.

2. Upper Plane Coordinate System

Defining a coordinate system for the upper plane of the Superuniverse Wall
in terms of galactic coordinates requires the galactic longitude and latitude of the
North Pole of the upper plane and the galactic longitude of the ascending node.

The equation for the upper plane can be used to find the galactic longitude of
the ascending node ( ), which is where the upper plane intersects the galactic
plane and rises above it, moving in a counterclockwise direction (by convention).
The equation for the upper plane is:
256
 The x and y coordinates on the galactic plane describe a unit circle on the
celestial sphere where these two coordinates are related by the equation
. The height above or below the galactic plane, z, equals zero at the
ascending and descending nodes, since this is where the upper plane intersects
the galactic plane. Since z is zero at the two nodes, the equation for the two nodes
can be written as:

The coefficients a and b are known, so this equation can be solved to find the
ratio between x and y at the two nodes.

Since x is related to y by the equation for a unit circle, this equation can be
solved for y: . Substituting this value for y in , the x and
y coordinates for the two nodes can be found:

The x and y values must have the same sign, because their ratio is positive:
. The coordinates (0.83971, 0.54303, 0.0) and (-0. 83971, -0. 54303,
0.0) define the two nodes where the galactic and upper planes intersect. Since z
equals zero, the galactic longitudes of the nodes are given by the arctangent
and the arctangent .

The arctangent of equals 32.89 degrees, which makes the

galactic coordinates of this node l = 32.89° and b = 0°. If these positive coordinates
are the ascending node, then larger values of x and y (since ) will
cause z to become less than zero in the equation . Since z

257
becomes less than zero, l = 32.89° and b = 0° are the coordinates of the descending
node. The opposite node is 180 degrees from this, which places the ascending
node (Ω) at l = 212.89° and b = 0°. This is the value expected, since the longitude
of the ascending node should be 90 degrees less than the apex, which was found
at l = 302.89°.

The longitude of the North Pole for the upper plane is found from the
longitude of the apex of the upper plane. The longitude of the North Pole is 180
degrees from the galactic longitude of the apex of the upper plane or l = 122.89°
(302.89° - 180°). The latitude of the North Pole of the upper plane is 90 degrees
more than the galactic latitude of the apex of the upper plane or b = 24.84°
( ).

The galactic coordinates of the North Pole and the ascending node of the
upper plane define a new spherical coordinate system in terms of the galactic
coordinate system. Galactic coordinates can be transformed into upper
plane coordinates with the following formula. [55]

where

and

is the longitude of the ascending node in galactic coordinates.

are the longitude & latitude in galactic coordinates to transform.

are the longitude & latitude of the North Pole for the upper
plane in galactic coordinates.

are the longitude & latitude in upper plane coordinates.

258
 Converting the galactic coordinates for the Superuniverse Wall into upper
plane coordinates transforms the arc into a straight belt of objects. This belt spans
degrees of upper plane longitude ( ) and 9 degrees of latitude.
The Superuniverse Wall is well-formed, both in its linear alignment with the
upper plane and its relatively uniform height.

3. Grand Universe Coordinate System

When plotted in upper plane coordinates, the Superuniverse Wall is a linear

structure spanning 75 degrees of longitude and 9 degrees of latitude. There are
4,832 objects within the borders of this belt of objects on the opposite side of the
grand universe. This amounts to 57 percent of the 8,450 objects with valid
distances in the range of 5-36 Mly. Lines can be extended from our position to the
four corners of the rectangle enclosing this wall defined by the upper plane
coordinates: ( ), ( ), ( ), ( ). These lines form
a wedge-shaped circular section, where we are located at the vertex.

259
 The volume of this wedge is about 1.6 percent of the volume of a spherical
shell with radial distances between 5 and 36 Mly. Given the thousands of objects
within this distance range, the average mass for all objects can be statistically
applied to each object. The density ratio of mass per unit volume in this belt is
35.6 times greater than the average density within this spherical shell:
. The high concentration of the total mass within
this thin wedge-shaped circular section conclusively identifies the gravitational
plane of the grand universe.

Within the Superuniverse Wall the density of objects should be greatest at the
latitude of the gravitational plane. The 9° height of the Superuniverse Wall can
be examined in 0.1° increments of latitude, where each increment is 75° of
longitude in length. The number of objects in each of these 0.1° strips can then be
counted. To smooth out over- and under-densities, these object counts can then
be averaged over 2° of latitude; ten 0.1° strips of latitude above and ten below a
central strip are averaged together.

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 The plotted points follow a trend line described by a quadratic equation. The
vertex of this equation occurs at = – 3.76°. At this latitude there is an average of
70 objects in a strip 0.1° of latitude high and 75° of longitude long. This gives a
reasonably good value for the latitude of the center of mass in upper plane
coordinates.

The grand universe coordinate system is defined using this center of

latitudinal mass as the equator. The gravitational plane has the same ascending
node as the upper plane (l = 212.89°, b = 0°), but the angle of inclination is 61.40°
instead of 65.16° (65.16 – 3.76). The apex of the grand universe plane is then l =
302.89°, b = 61.40°, which makes the North Pole coordinates l = 122.89° and b =
28.60° (24.84 + 3.76). This North Pole and ascending node define the grand
universe coordinate system, which uses the gravitational plane identified in the
Superuniverse Wall as its equator.

The grand universe coordinate system retains the direction to the center of the
Milky Way as the longitude of due north. Normally, a point on the gravitational
plane, such as the Isle of Paradise or the ascending node, would define zero
degrees of longitude. This is not done here for two reasons. The location of
Paradise is not known with the level of precision with which the center of the
Milky Way is known. It is also the case that the galactic coordinate system is
typically used for extragalactic objects. By not adjusting grand universe
longitudes to a different zero point, its longitudes are comparable in direction to
those of the galactic longitude, which makes them easier to visualize. For
instance, the galactic and grand universe longitudes are the same for the
ascending and descending nodes as well as the apex.
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 There are valid distance calculations for only 8,450 out of a total of 18,891
objects with a redshift of . Over 55 percent of all objects in this
redshift range are excluded from the above analysis because they are outside the
distance range of 5-36 Mly, they have invalid CMB distances, or they are
members of the Local Group. Plotting all of these objects in galactic coordinates
(figure 56) shows the plane of the grand universe bisecting the arc of the
Superuniverse Wall. The great circle of the gravitational plane of the grand
universe also passes close to a few much smaller and thinner belts in the lower
right, below Andromeda. There is a lot of scatter in the lower latitudes with a
couple of “hills.” Otherwise no overall pattern is readily apparent in these lower
latitudes. However, charting all 18,891 objects in grand universe coordinates
instead of galactic coordinates reveals a striking overall pattern across the whole
of the celestial sphere.

The overwhelming majority of the 18,891 objects are concentrated in large

elongated groupings which are aligned parallel to the gravitational plane. The
Superuniverse Wall on the left is centered on the gravitational plane. It is
approximately delineated by α = 258° to 333°, β = -5.1° to +3.6°. There are three
distinct parallel belts on the right, or Andromeda side, of the celestial sphere; one
around +25 degrees of latitude, another running along the equator, and a third in
the lower latitudes. The large southern belt beneath Andromeda and below the

262
equator (α = 75° to 165°, β = -37° to -25°) contains a number of objects that is
comparable to the number in the Superuniverse Wall.

Without valid distance measurements for most of these objects, it is not

immediately apparent which of the objects in these three belts on the Andromeda
side of the celestial sphere are parts of the superuniverse space level. However,
the fact that all of these elongated, linear groupings are aligned parallel to the
gravitational plane of the grand universe can only mean that all of these
structures have a common cause. Removing any unintentional bias in the data by
considering every object for which there is an actual redshift observation, the
overwhelming majority of all objects are systematically organized in linear
groupings aligned parallel with the gravitational plane defined by the
Superuniverse Wall.

Gravity and gravitational rotation about a single point is the only possible
cause for the appearance of this overall pattern across the entire celestial sphere.
This conclusion is firm, since it is based upon accurate position data and does not
depend upon accurate distance measurements. Distance determinations based
solely upon redshifts can be problematic, but future improvements in this
technique will not change the basic data already available. The existence of the
grand universe as a gravitationally bound revolving structure is confirmed by
the available data.

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 Chapter 13

Structure of the Grand Universe

The 8,450 galaxies with distances of between 5 and 36 million light-years can be
plotted in three dimensions. More than half of these are concentrated in the fan-
shaped structure formed by the Superuniverse Wall, when viewed from above.
When viewed from the side looking along the plane of the grand universe, a
section of this wall is seen to form a V-shaped structure with the apex oriented in
the direction of the Isle of Paradise, just as described by the Perfector of Wisdom.

The estimated distance to the far border of the grand universe of ~23 Mly,
based upon a 4 Mly radius for Orvonton and the internal structure of the grand
universe, is comparable to the distance at which the rate of space expansion has
been measured to abruptly change from 67 to 74 kilometers per second per
megaparsec. The center of distribution of the galaxies within ~23 Mly is found to
be located at a distance of ~9 Mly in the approximate direction of Paradise, as
indicated by the CMB dipole.

1. Three-Dimensional Structure

There are a total of 8,450 objects with valid CMB distances between 5-36 Mly.
These distances are calculated using the generally accepted value of 73 ± 5
kms /Mpc for the rate of cosmic expansion. It is known that galaxies which are
gravitationally bound together in the Local Group do not have any proper
motion due to space expansion. This invalidates CMB distance calculations
within about 4 Mly (1.2 Mpc). A minimum distance of 5 Mly is selected to
exclude these invalid Hubble flow calculations. However, according to the Guide
for NASA’s Extragalactic Database, significant uncertainty still attaches to CMB

264
distance calculations for objects with velocities below 500-700 km/s or distances
of less than 22-31 Mly. [56]

There is no apparent theoretical explanation for this uncertainty in CMB

distance calculations between 5 and 31 Mly. Galaxies within this range are not
gravitationally bound to the Local Group and appear to move with the Hubble
flow. Recent studies have found that the peculiar radial velocities of galaxies
within this range are relatively small, on average, so their observed redshift
velocities should be mostly explained by their proper motion due to space
expansion. Nevertheless, with the development of new redshift-independent
distance measures over the last few decades, enough significant discrepancies
between these and Hubble flow distance calculations have been clearly identified
to prompt this caution on the Guide page for NED. There is something occurring
within about 30 Mly of us which causes significant discrepancies between CMB
and redshift-independent distance calculations.

These discrepancies appear to be related, at least in part, to a significant

change in the rate of space expansion. Within about 22.8 Mly (7 Mpc) the rate of
space expansion is about 10 percent less than the generally used value of 73
kms /Mpc. It was measured at 67 kms /Mpc by the well-known astrophysicist
R. Brent Tully in 2008. [57] In an analysis of galaxy motions within about 130
Mly, Tully finds that the Hubble constant suddenly changes from 67 kms /Mpc
to 74 kms /Mpc at a distance of approximately 23 Mly. Tully first identified this
discontinuity in the rate of space expansion in 1988 and called it the “local
velocity anomaly.” Tully identifies the galaxies within 23 Mly as being part of a
structure he calls the Local Sheet.

Using Tully’s empirically determined expansion rate of 67 km/s, the 8,450

objects with valid CMB distances within 5-36 Mly can be plotted in three
dimensions. The following formulae convert grand universe longitude and
latitude and radial distance into three-dimensional Cartesian coordinates
( , , ).

= cos cos

= cos sin

= sin

The x and y coordinates define locations on the grand universe plane. Grand
universe and galactic longitudes and latitudes are the same at the nodes where
the planes intersect (lon. = 32.89°, lat. = 0° and lat. = 212.89°, lat. = 0°) but
differ at all other values. The positive x-axis points north toward zero degrees of
265
grand universe longitude and latitude, which equates to = 15.69°, = 28.47° in
galactic coordinates.

In the polar view of the 8,450 objects within 36 Mly (figure 58) the wedge-
shaped circular section forming a fan-like pattern extending downward and to
the right is the Superuniverse Wall contained between grand universe longitudes
α = 258-333°. The apparent ribs tracing out the body of the fan are made up of
galaxies which have the same heliocentric redshifts. The border for Orvonton at 4
Mly is shown, as well as the tentative location of Paradise about 9.2 Mly (2.31 x 4)
distant. Paradise lies in the longitudinal direction of the CMB dipole but in the
gravitational plane of the grand universe at α = 278.13°, β = 0° (galactic
coordinates l = 258.96°, b = 52.87°). The tentative border of the superuniverse

266
space level is drawn at 13.2 Mly (9.2+4.0)) from Paradise. The far border of the
space level at 22.4 Mly is derived from the revealed internal structure of the
grand universe. This is nearly the same as the distance to the border of Tully’s
Local Sheet at 22.8 Mly. Tully finds a sudden change in the rate of space
expansion at this distance. We are told there is some change in the “space-forces
existing in this zone of relative quiet which encircles the seven superuniverses.”
12:1.14 A change in the rate of space expansion appears to qualify as such a change.

The calculation of distance in the CMB frame depends upon the direction of
an object relative to the CMB dipole, which has grand universe coordinates of α =
278.13°, β = −5.66° ( = 264.14°, = 48.26° in galactic coordinates). For a given
redshift, distance measured relative to the CMB frame is always greatest in the
direction of the dipole. The direction to the CMB dipole points to the opposite

267
side of the grand universe, and structurally the Isle of Paradise must lie between
us and this opposite point. The longitude of Paradise is established by the CMB
dipole. The latitude is established by the gravitational plane of the grand
universe.

Looking at the grand universe from the side (figure 59), the thickness forms a
distinctive V-shape on the Virgo side as predicted by revelation. There should be
approximately as many objects on the right side in the Andromeda direction,
because gravitational rotation requires a symmetrical distribution of mass, but
there are no valid CMB distances within ~5 Mly of the sun. The V-shape of the
Superuniverse Wall in cross-section is much more apparent when looking at a 20
degree longitudinal span of the sky on the opposite side of the grand universe.

268
The upper and lower surfaces are clearly delineated, and the density of galaxies
decreases dramatically above and below these surfaces. There is a peak density
in the concentration of galaxies between 15 and 22 Mly within this V-shape,
where the central core of the superuniverse space level is located.

The CMB dipole is placed 9.3 Mly away and 920,000 ly directly beneath the
Isle of Paradise. “Space seemingly originates just below nether Paradise.” 11:2.11
The CMB dipole is thought to be caused by the motion of the sun relative to the
co-moving CMB reference frame. The CMB radiation supposedly originates in
the universe’s uniform temperature of 3000° K at the time of last scattering more
than 13 billion years ago. However, the existence of the universal plane of
creation revolving about Paradise, demonstrated later, disproves these ideas
about the origin of the CMB radiation and the cause of space expansion. Within
the context of revealed cosmology the CMB dipole is a peak temperature that is
directly related in some way to the phenomenon of space expanding from an
absolutely stationary location “just below nether Paradise.”

2. Border of the Grand Universe

There are techniques for measuring distance which do not rely upon redshift
measurements. The strong correlation between the absolute luminosity and
pulsations of Cepheid variable stars was the first “standard candle” used to
measure cosmic distances. This relationship was discovered in 1908 by Henrietta
Swan Leavitt. This technique is referred to by an Archangel: “In one group of
variable stars the period of light fluctuation is directly dependent on luminosity,
and knowledge of this fact enables astronomers to utilize such suns as universe
lighthouses or accurate measuring points for the further exploration of distant
star clusters.” 41:3.10

The light from Cepheid variables fluctuates in intensity over a period of a few
days to a few months. The period of fluctuation is directly related to the absolute
magnitude (inherent luminosity) of the star. The longer the period of fluctuation
is, the more luminous the star is. When the period of fluctuation has been
established for a Cepheid, its absolute magnitude M can be calculated. The
apparent magnitude m of the star is its observed brightness. Subtracting the
absolute from the apparent magnitude gives the distance modulus (m-M) for the
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star, the relative change in magnitude. Since luminosity is inversely proportional
to the square of the distance, the distance modulus is related to the distance by
the following formula, where is in parsecs:

( − ) = 5 log
10
or alternatively

= 100 100

The TRGB technique (Tip of the Red Giant Branch) is based upon the theory of
stellar evolution. In the later stages of stellar evolution some stars become red
giants, and these giant stars all have the same absolute magnitude. Red giants
have a higher characteristic metallicity, particularly of iron, and their absolute
magnitude is relatively uniform and remains constant for billions of years. Once
a red giant is identified, its absolute magnitude is known to within ± 10 percent.
Since its apparent magnitude can be observed, its distance modulus establishes
how far away it is.

These and other techniques for estimating distance are used in a 2008 paper
by the highly respected astrophysicist R. Brent Tully of the University of Hawaii.
[57] In his 2008 paper Tully uses a list of 1,791 galaxies with redshift-independent

distances to analyze the peculiar and proper motions of galaxies in our local
cosmic neighborhood. [58] These galaxies have heliocentric velocities which are
generally less than 3,000 km/s (z < 0.01c), which is equivalent to a proper distance
of about 134 Mly (41 Mpc where = 73 kms /Mpc). These redshift-
independent distances are believed to be accurate to within ± 10 percent,
according to Tully. This list is a small subset of the galaxies within this range, but
their number and dispersion are believed sufficient to reach some reasonably
firm conclusions.

In this paper Tully demonstrates that galaxies within a radius of

approximately 7 Mpc (~23 Mly) from the Milky Way form a structure he calls
the Local Sheet. The galaxies of the Local Sheet are distinguished from those
more than 23 Mly distant in two ways. On average, galaxies within 23 Mly have
relatively small peculiar motions with respect to each other. Using redshift-
independent distances, Tully finds that they form a relatively stable and coherent
grouping, once the proper motion of space expansion is factored out.

270
 Secondly, there is a dramatic difference in the rate of space expansion for
galaxies within the Local Sheet and those beyond its borders. Tully finds that the
Hubble constant changes from 67 kms /Mpc for galaxies within 7 Mpc of us to
74 kms /Mpc for galaxies at greater distances. At about 23 Mly there is “an
abrupt break in the amplitude and direction of galaxy motions.” [57] This abrupt
change in amplitude and direction is an anomaly, since the rate of space
expansion is expected to be relatively constant beyond the borders of the Local
Group. The 1,791 redshift-independent distances examined by Tully “place the
local velocity anomaly in glaring relief” and “have strongly confirmed the
existence of a velocity discontinuity at ~7 Mpc.” [57] Tully offers a speculative
hypothesis based upon gravitational instability theory to explain this unexpected
finding.

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 The 22.8 Mly to this velocity discontinuity is in good agreement with the
estimated distance of 22.5 Mly to the far border of the grand universe. The local
velocity anomaly and the sudden change in the rate of space expansion both
occur at the distance to the relatively quiet space zone separating the
superuniverse and first outer space levels. It is also at this distance that the
counterclockwise revolution of the superuniverse space level gives way to the
clockwise revolution of the first outer space level.

Tully’s list of 1,791 galaxies is used to create the above chart by transforming
their galactic coordinates into grand universe coordinates and using their
redshift-independent distances. In this polar view the Virgo Cluster is about 54
Mly away. Bordering the Local Sheet in the upper right quadrant of the chart is
the boundary of the Inner Local Void, a region that is nearly empty of galaxies.
According to Tully, this void begins at the edge of the Local Group and “must be
really empty” of galaxies. Its center lies about 36 Mly (11 Mpc) from us in the
direction α = 32°, β = −3° (l = 30°, b = −0.6°). Looking in this direction, the far
wall of the Inner Local Void appears to be around 65 Mly (20 Mpc) distant,
although Tully remarks that this distance is quite uncertain.

This Inner Local Void forms an oblate spheroid. It is about 60 Mly deep along
our line of sight and about 103 Mly (32 Mpc) in diameter in the plane
perpendicular to our line of sight. It sits between and connects two much larger
voids. The Northern Local Void is about 463 Mly (142 Mpc) in diameter, and its
center is approximately located upon the plane of the grand universe at α = 6°, β
= −4° (l = 16°, b = 21°). [59] The Southern Local Void is about 502 Mly (154 Mpc)
across, and its center lies almost exactly upon the plane of the grand universe at
α = 232°, β = −1° (l = 223°, b = 16°). [59] Tully refers to these three connected voids
collectively as the Local Void and characterizes it as being extremely large, a
supervoid.

The galaxies within the Local Sheet’s radius of about 23 Mly have small
peculiar velocities relative to each other which Tully finds average out to about
40 km/s. This includes the Local Group. The Milky Way is not at the center of
mass for the Local Group in the current understanding, but Tully uses it as the
center of the Local Sheet. Tully also finds a relatively small peculiar velocity for
the Local Group (Orvonton) with respect to the Local Sheet of 66 km/s. This
small velocity relative to the other superuniverses is compatible with the idea of
Orvonton’s revolution. Since Orvonton is in common revolution with the other
six superuniverses about the Isle of Paradise, the average peculiar velocities

272
between the galaxies of the seven superuniverses should be relatively small on
average.

After accounting for the proper motion of space expansion, Tully analyzes the
peculiar motions for galaxies beyond 23 Mly and finds a net motion of the whole
Local Sheet with respect to surrounding galaxies of 323 ± 25 km/s toward l = 220
± 7°, b = 32 ± 6°. This direction transforms to α = 244 ± 7°, β = 9 ± 6° in grand
universe coordinates, which is just 9 degrees above the grand universe plane.
This apparent net motion of the Local Sheet, roughly along the gravitational
plane of the grand universe, is consistent with the dynamics of the alternate
revolutions of the superuniverse and the first outer space levels. From our
location near Uversa in Orvonton, which is relatively near the Milky Way galaxy,
we would expect to detect an average peculiar motion toward the nearby
galaxies of outer space in one direction along the gravitational plane of the grand
universe and an average recessional motion in the opposite direction. This
general phenomenon is observed in Tully’s study.

3. The Grand Universe and the Local Sheet

The grand universe is a smaller region within the Local Sheet and is oriented
about a different center. The Local Sheet identified by Tully has a radius of 22.8
Mly (7 Mpc), as measured from our location. The grand universe has a radius of
13.2 Mly about a center 9.2 Mly away in the direction of α = 278.13°, β = 0° in
grand universe coordinates. There are 236 galaxies in Tully’s list of 1791 galaxies
contained within the volume of the Local Sheet. One means of distinguishing the
smaller volume of the grand universe from the larger volume of the Local Sheet
is to find the longitude at which the number of galaxies in the grand universe
volume is greatest.

By the internal structure of the grand universe, the distance to the far border
should be 5.62 times the radius of Orvonton. If the distance to the far side is
taken as the 22.8 Mly (7 Mpc) radius of the Local Sheet, this makes the radius of
Orvonton 4.06 Mly (22.8/5.62). This calculated radius for Orvonton is reasonable,
since it falls roughly in the middle of current estimates for the radius of the Local
Group, which range from 3.4 to 4.4 Mly. If this radius of 4.06 Mly is used for
Orvonton, then the distance to Paradise is 9.39 Mly (4.06 × 2.31). Since the grand
273
universe is in gravitational revolution, its boundary should be roughly circular.
The grand universe can be modeled as a sphere with a radius of 13.45 Mly. The
center of this sphere is 9.4 Mly distant, but it could lie in any direction along the
grand universe plane. The number of galaxies contained within a sphere of
radius 13.45 Mly should be greatest when this sphere is centered on the
longitude of Paradise, if the galaxies within Tully’s list are sufficiently
representative of the local distribution.

The highest galaxy count of 154 galaxies occurs at the grand universe
longitude α = 276°. A sphere of radius 13.45 Mly with its center 9.4 Mly distant in
the direction α = 276° and β = 0° has 20.4 percent of the Local Sheet’s volume, but
65 percent of all galaxies (154/236) within the Local Sheet. The density of galaxies
within this sphere is more than three times greater (3.2x) than the galactic density
within the volume of the Local Sheet as a whole. This concentration of galaxies at
this longitude differs by just two degrees from the direction to Paradise of α =
278.13°, β = 0°, as established by the CMB dipole and the gravitational plane of
the grand universe. Additionally, the simple average of the latitudes of these 154
galaxies is 0.5 degrees, so there is symmetry in their distribution above and
below the gravitational plane.

It is notable that Tully’s list of 1791 galaxies and the list of 8,450 objects with
Hubble flow distances between 5-36 Mly are selected using unrelated criteria.

274
Tully’s criteria ignore the redshift of objects, while the list of 8,450 objects with
valid CMB distances is built from redshift measurements. Furthermore, Tully’s
list does not contain any galaxies that are located within the borders of the
Superuniverse Wall. These two data sets are constructed independently of one
another using different criteria. Yet Tully’s data is consistent with the distance
and direction to Paradise as well as the radius and gravitational plane of the
grand universe. These two data sets mutually confirm one another. The Isle of
Paradise is approximately 9.2 Mly distant in the direction ≅ 278°, ≅ 0° ( ≅
259°, ≅ 53°).

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 Chapter 14
Absolute Revolution of the Superuniverses

We are located near Uversa at the gravitational center of Orvonton. Uversa and
the other six capitals of the superuniverses are located on the same orbital path
about Paradise. There should be no relative velocity between these capitals, since
they revolve as a single unit. There is a circular structure with a diameter of 18
million light-years in which galaxies have observed redshift velocities of zero.
This circular structure passes directly over our location. Paradise is located at the
center of this circular structure.

There is a dramatic increase in the density of galaxies per unit of volume in

this circular orbit. About 14 percent of all objects within 5-36 million light-years
are found within the tight confines of this zero velocity orbit, almost half of
which is directly visible. The density of galaxies in this orbital region is 289 times
greater than it is in general. This is comparable to the difference between the
mass densities of a gas and a solid. This positively identifies the existence of the
central core of superuniverse space level as consisting of the galaxies in this zero
velocity orbit.

The angular velocity of the counterclockwise revolution of the superuniverses

has been theoretically calculated at . The theoretical orbital
velocity can be calculated from this using a distance of 9 Mly to Paradise. This
theoretical orbital velocity in conjunction with the clockwise rotation of the first
outer space level substantially explains the peculiar velocity of the Local Sheet,
which has recently been found by astrophysicists. The theory of absolute gravity
explains six sevenths of the peculiar motion of Uversa relative to galaxies in the
outer space.

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 1. The Zero Velocity Orbit

Uversa is at the gravitational center of Orvonton. It is reasonable to assume

that the capitals of the other six superuniverses at also located at the respective
gravitational centers of each. These seven superuniverse capitals are in
gravitational revolution about the Isle of Paradise. A Universal Censor tells us,
“We have long since discovered that the seven superuniverses traverse a great
ellipse.” 15:1.2 This elliptical orbit has the same form as the Isle of Paradise (6x7:
minor axis is 85.7% of major axis), where the major axis of this orbit is aligned
with Paradise North. For present purposes the orbital path of the seven
superuniverse capitals will be treated as circular.

This is primarily because of the graininess of the current data. Most redshift
measurements are approximations to the nearest 0.0001c or 30 km/s. Almost 60
percent of the 18,891 objects with heliocentric redshifts of have radial
velocities (cz) which are whole multiples of 30 km/s. This is what accounts for the
apparent crescent-shaped ribs in the fan pattern formed by the objects making up
the Superuniverse Wall. A 6x7 elliptical path from one side of the fan to the other
alters the distance to the orbit of superuniverse capitals by something on the
order of 30 km/s. Given the coarseness of the currently available data, the
identification of the elliptical orbit of the superuniverse capitals does not appear
possible at this time.

If each superuniverse capital revolves at the same distance from Paradise with
the same orbital velocity, there should be no relative velocity between them. Like
points on the circumference of a solid rotating disk, they should be stationary
with respect to each other. Since the relative velocity between them should be
zero, there should be no observable redshift when examining the light from
galaxies located on this orbital path. This is, in fact, what is seen. Current theory
interprets these zero velocities as apparent and not real. They are believed to be
the result of the proper velocity of space expansion away from our location
minus an equal peculiar velocity of the sun towards them, resulting in an
observed redshift of zero.

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 In the color coded chart (figure 63) of the Superuniverse Wall, galaxies with
relative heliocentric velocities of zero kilometers per second (redshift ) are
shown in black. Between us and these apparently stationary galaxies, almost all
galaxies are blueshifted and have negative heliocentric velocities, indicating a
relative approaching velocity. Beyond the zero velocity orbit, all galaxies have
redshifted heliocentric velocities due to their apparent motion of recession. This
clear segregation of galaxies by relative heliocentric velocity is currently
understood in terms of the sun’s peculiar motion relative to the CMB.

The sun is believed to move at 371 km/s relative to the CMB frame of reference
in the direction of Paradise. This motion is actually 5.66° of latitude below the
longitude of Paradise, which lies on the gravitational plane of the grand
universe. An object in the direction of Paradise, where the black star is located on
the chart, has a relative heliocentric velocity of zero. The sun’s peculiar velocity

278
of 371 km/s toward this starred object is equal to the object’s proper motion of
space expansion away from us at (per Tully). Galaxies in this
direction which are closer than 18 Mly (5.54 Mpc) will have negative
approaching velocities, because their proper velocities of recession will be less
than the sun’s peculiar motion of approach toward them. Beyond 18 Mly,
recession due to space expansion is greater than the sun’s peculiar velocity,
resulting in the observation of positive receding velocities.

Since space is thought to expand from every point in every direction in the
same way, there is nothing special about the sun’s location. For any observer
moving relative to the CMB, the observer and all objects with redshifts of zero
will lie on the surface of a sphere, assuming the objects have no significant
peculiar velocities. The sun is at one pole of the axis defining this sphere, and the
axis extends toward the CMB dipole ( , ) for a distance of
18 Mly, using a Hubble constant of .

From the geometry involved, it is seen that only those objects with a
heliocentric redshift velocity of zero are part of this spherical surface formed by
the calculation of distances relative to the CMB frame of reference. The center of
the zero velocity orbit is 9 Mly distant from us. The granularity of redshift
measurements implies a margin of error of about Mly. The Isle of Paradise
is at a distance of 9.0 Mly in the direction ( ,
). This gives a radius of 3.9 Mly (9/2.31) for Orvonton, based
upon the revealed internal structure of the grand universe.

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 2. Path of the Superuniverse Capitals

There is nothing surprising in the arrangement of distant objects with zero

velocities along a spherical surface which includes our location. Given a
relatively uniform distribution of objects within the Local Volume, the existence
of a zero velocity shell is predictable under current theory, regardless of the
direction or amplitude of the sun’s peculiar motion relative to the CMB. What is
neither predictable nor explicable under current theory is the excessively high
number of galaxies with heliocentric redshift velocities of zero kilometers per
second and the concentration of these galaxies in a planar structure.

Since each superuniverse is bound together by linear gravity, the greatest

concentration of objects should be near the orbital path followed by their
headquarters worlds. Depending upon the model used to describe the
gravitational dynamics of galaxies or galactic clusters, the density of objects
about a center of mass is roughly inversely proportional to the radial distance or
to its square. [60] This general pattern should hold for the superuniverses, which
results in a higher density of galaxies along the path followed by the
superuniverse capitals. If the zero velocity circle is the orbital path followed by
the superuniverse capitals, there should be far more objects in the immediate
region of this ring than anywhere else within 36 Mly. There is a clearly
identifiable circular arrangement of zero velocity objects in a single plane. The
density of galaxies along this path is, in fact, much greater than it is anywhere
else in the Local Volume.

There are 8,450 objects with valid CMB distances within 5-36 Mly. There are
5,163 objects (61% of 8,450) within the borders defined by the Superuniverse Wall
coordinates ( ), ( ), ( ), and ( ). Objects
within the Superuniverse Wall have radial velocities ranging from -240 to +1140
km/s. Redshift velocities tend to be rounded to multiples of 30 km/s. The number
of objects within 15 km/s, plus or minus, of can be counted. Those with
velocities of , , and so forth can be counted in the
same way. If the zero velocity circle is the orbital path of the superuniverses, the
highest concentration of galaxies should be found in the redshift velocity range
of .

There is, in fact, a dramatic spike in the number of galaxies within

of the zero velocity orbit. A little more than 14 percent of all objects (1,186 out of
8,450) within 5-36 Mly have an observed velocity of 0 ± 15 km/s and are also

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located in the Superuniverse Wall. Relative to all objects within the celestial
borders of this wall, 23 percent are found in the zero velocity orbit (1,186 out of
5,163). At the count drops by more than half to 540 objects. At
the count is 419 objects. Looking in the direction of Paradise, the
far border of the grand universe is 22 Mly away ( ) and the near
border is 14 Mly distant ( ), based upon a radius of 3.9 Mly for
Orvonton. Over 36 percent of all objects (3,068/8,450) within 5-36 Mly are found
within this portion of the wedge-shaped circular section making up the
Superuniverse Wall in the distance range 14-22 Mly. On the basis of galaxy
counts, one-seventh of all mass within 5-36 Mly lies within the Superuniverse
Wall between radial velocities of -15 and +15 km/s, and over one-third is in this
wall with velocities of between and km/s.

All of these objects counts are taken in volumes of different sizes. The volume
of a sphere 36 Mly in radius from which the volume of a sphere with a radius of
5 Mly is subtracted equals . The average density of 8,450 objects
divided by this volume equals . The volume of the region in
which the 1,186 zero velocity ( ) objects are found equals . The
density in this region equals . The galactic density in the zero
velocity region is 289 times greater than it is within the 5-36 Mly shell. This is a
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much greater difference in mass density than that between air at sea level and the
cork from a wine bottle, which has 200 times the mass density of the sea level
atmosphere. A difference in mass density of 289 is comparable to the difference
between a gas and a solid. The relative density in the km/s region is 105
times greater. In the km/s region it is 133 times greater. In the entire region
between and km/s, in which the volume is 0.38 percent of the total, the
density is 120 times greater in the Superuniverse Wall than the average density
within 5-36 Mly. This is comparable to the mass density difference between
Styrofoam and carbon steel, which has 107 times the density.

There is a high over-density of galaxies and galactic mass in the to

km/s region. There is a dramatic spike in galactic density occurring in the zero
velocity region. This region is 2.8 Mly high, 1.5 Mly deep, and 23.4 Mly long. It
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exactly follows 150 degrees of the circumference of a circle centered on Paradise.
The concentration of galaxies in this circular structure is not an artifact of the
sun’s peculiar motion relative to the CMB, since this structure would be
observable regardless of the direction and velocity of the sun’s peculiar motion.
The only viable explanation for this concentration of mass in such a well-defined
circular structure within the Superuniverse Wall is gravitational revolution.
There is no other credible cause for this long, elegant, geometrically precise, and
high density structure.

The circular path of this region passes directly over our location. The Milky
Way galaxy is near the center of Orvonton and must be part of the structure of
the whole Superuniverse Wall. Uversa is no more than 250,000 ly away from us
and lies in the approximate direction of , , which also places it on
this orbital path. Although future advances will improve the accuracy of distance
calculations, the exact direction and approximate distance to Paradise can be
empirically determined at this time.

Structures formed and held together by linear gravity always exhibit an

increasing mass density as the center of revolution is approached. This is not
seen here. Instead of mass density decreasing as the distance from the center of
gravity increases, it increases with distance up to a distance of 9 Mly and then
decreases. The highest mass density occurs at 9 Mly away from Paradise instead
of at the center of revolution. There are no observable objects (at this time) within
250,000 ly of Paradise. From the speculative model of the central universe, it is
estimated that the dark gravity bodies revolve about Paradise at a radial distance
on the order of 300 ly. The presence of this void surrounding the location of
Paradise and Havona is consistent with the predicted absence of any visible
objects in the region of the central universe.

Under current understanding, it may still be possible to speculate that there is

some unobservable concentration of mass at the location of Paradise, which is on
the order of tens of trillions of solar masses. However, admitting this possibility
still does not account for the general increase in galactic density as the distance
from the center of gravity increases. The well-defined orbital path of the
superuniverse capitals and the apparent absence of galactic mass at the center of
this structure is substantial circumstantial evidence supporting the existence of
absolute gravity, which is fundamentally different from linear gravity.

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 3. Component Vectors of the Local Sheet’s Motion

In his 2008 paper analyzing the relative motions of 1,791 galaxies with
redshift-independent distances, Tully finds that the Local Sheet as a whole has a
peculiar velocity relative to surrounding galaxies of 323 km/s toward
, ( , ). He notes that this motion is not
towards any significant concentration of galaxies, whose gravitational pull upon
the Local Sheet might account for this motion. From this he concludes that the
motion must be the result of at least two component motions.

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 The first component motion (green arrow) is 185 ± 20 km/s toward l = 284°, b =
74° (α = 298°, β = 14°) in the direction of the Virgo Cluster. There are as many as
2,000 galaxies in this very dense cluster, which has a total estimated mass greater
than 1,000 times that of the Milky Way or Andromeda. Several previous studies
by others appear to show a gravitational pull by this cluster upon the Local
Group / Local Sheet causing a peculiar velocity of 200 km/s, according to Tully.
Taking this pull from the Virgo Cluster as one of two component velocities
responsible for the resultant velocity of 323 km/s, Tully calculates that there must
be a second component velocity of 259 ± 25 km/s toward l = 210 ± 7°, b = ± 6°
(α = 210°, β = 2°). This vector (orange arrow) also does not point toward any large
concentration of mass, which might be attracting the Local Sheet. However, this
direction is 180 degrees from the center of the Inner Local Void at l = 30°, b =
° (α = 32°, β = °). Since there is nothing which might attract the Local
Sheet and give it a peculiar velocity toward l = 210°, Tully hypothesizes that the
Inner Local Void is “pushing” the Local Sheet away at 259 km/s, based upon
gravitational instability theory.

Tully’s reasoning depends upon a peculiar approaching motion between the

Local Sheet and the Virgo Cluster. The redshift-independent distance to the
Virgo Cluster has been measured at Mpc (53.8 Mly). [94] The galaxies
making up the Virgo Cluster have an average redshift of for a velocity
of recession of 1,079 km/s ( ). [95]
This gives an average rate of space
expansion of , since . This is too low an expansion rate,
based upon numerous in-depth studies of the Hubble constant over the last few
decades. If NED’s Hubble value of is used a velocity of 1,205 km/s
is expected at 16.5 Mpc. Since the observed redshift velocity is significantly less
than expected, it can be inferred that there is a peculiar approaching motion
between the sun and Virgo of 126 km/s. This is only two-thirds of 185 km/s. But
the heliocentric redshift velocity of Virgo differs from the Local-Sheet-centric
redshift velocity, because the sun is moving relative to the Local Sheet.

Tully finds that the sun has a peculiar velocity relative to the Local Sheet
frame of reference of km/s in the direction of , . There are
101 degrees of separation between this direction and the Virgo Cluster at
, . The sun is generally moving away from Virgo, and its
peculiar motion adds km/s ( ) to its observed redshift
velocity. This additional motion of recession is included in the observed velocity
of 1,079 km/s for the Virgo Cluster. The redshift velocity between the Local Sheet
and the Virgo Cluster is actually 63 km/s less than 1,079 km/s or 1,016 km/s,
according to Tully’s findings. The difference between the expected and measured

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redshift velocities is 189 km/s, which is therefore the approaching velocity
between the Local Sheet and the Virgo Cluster. This is a clear and consistent
explanation for the 185 km/s vector Tully incorporates into his dynamic analysis
of the cause of the Local Sheet’s observed peculiar motion of 323 km/s toward
, .

The above reasoning assumes there is a single fixed rate at which space
expands from our location. In fact, there are significantly different values for the
Hubble constant, depending upon the data examined. The most accurate
determination of the constant using optical wavelengths is
, which was published in 2011 by the Hubble Key Project Team. [5] The most
accurate determination using CMB temperature data from the Planck Satellite is
, which was published by the European Space Agency (ESA)
in 2013. [96]
A key difference between the two sets of data is their age, the distance
from which energy is emitted. The Hubble Team considered all optical data, the
most distant of which is SN1992aq, a Type Ia supernovae at 1.5 Bly (467 Mpc).
The microwave data analyzed by the ESA is believed to have been emitted at a
distance of 13.8 Bly. The difference in age may be related to these significantly
different rates of space expansion.

These measurements of the Hubble constant are taken at large scales. It may
be valid to apply them generally on larger scales, but they are not necessarily
applicable to the specific distance of 16.5 Mpc between the center of the Local
Sheet and the Virgo Cluster. Within this distance Tully identifies three different
regimes of space expansion. There is no space expansion inside the Local
Group’s radius of 1.2 Mpc; within 4 Mly. Tully measures an
expansion rate of between 1.2 and 7 Mpc (4-22.8 Mly) and then a
rate of between 7 and 16.5 Mpc (22.8-53.8 Mly). Between 1.2 and 7
Mpc the velocity of space expansion increases from zero to 387 km/s ( ).
Between 7 and 16.5 Mpc the velocity increases by another 703 km/s ( ).
The final proper velocity is, therefore, 1,090 km/s, which is just 11 km/s greater
than the observed velocity of 1,079 km/s. If the component of the sun’s peculiar
motion directed toward Virgo of 63 km/s is considered, the redshift velocity
between the Local Sheet and Virgo is 1,027 km/s. In this case there would be a
small peculiar receding velocity of 52 km/s between the Local Sheet and Virgo,
not an approaching one.

Based upon Tully’s findings, over 99 percent of the heliocentric redshift and
over 95 percent of the Local-Sheet-centric redshift relative to the Virgo Cluster is
explained by the proper motion of space expansion alone. There is no significant
peculiar velocity between the sun or the Local Sheet and the Virgo Cluster.
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Without this peculiar velocity of the Local Sheet toward Virgo to act as a first
component vector, Tully’s inference of a second component vector of 259 km/s
toward l = 210°, b = ° does not follow. Although the speculative hypothesis of
the Inner Local Void “pushing” the Local Sheet away at this velocity in this
direction may still be possible, it is no longer a viable explanation for the Local
Sheet’s peculiar velocity. The resultant of this vector and the observed motion of
the Local Sheet at 323 km/s toward , would yield a vector of 555
km/s toward , , and no evidence which supports this.

From an analysis of the dynamics of more than 1,500 galaxies beyond 7 Mpc
Tully finds that the Local Sheet has a peculiar motion of 323 km/s toward a
nearby region of space in which there are no large concentrations of mass. This
motion is not due to gravitational attraction by a large nearby concentration of
mass. It also cannot be explained as a resultant vector arising in part from an
approaching motion between the Local Sheet and the Virgo Cluster, if Tully’s
identification of three distinct regimes of space expansion between us and Virgo
is correct. There is no explanation for this peculiar motion of the Local Sheet
based upon the currently identified dynamics within 50 Mly.

4. Counter-Rotation Induced Redshift Velocities

The Local Group (Orvonton) is known to be part of a massive circular

structure that is in gravitational revolution about a central point (Paradise) about
9 Mly away in the direction α = 278° in grand universe longitude. Uversa must
have an orbital velocity whose direction is degrees from this and also
aligned with the gravitational plane of the grand universe. We are informed that
Orvonton is in counterclockwise revolution, so its orbital velocity is toward α =
188°, β = 0° (l = 200°, ). At a radius of 9 Mly and an angular velocity of
(Ch. 7 Sec. 3), Uversa has an orbital velocity of 196 km/s ( ).
Intuitively, this revolution of the superuniverse space level should cause outer
space galaxies in the general direction of α = 188° to be blueshifted, while those
in the opposite direction are redshifted.

Tully measures a peculiar velocity of the Local Sheet of 323 km/s toward α =
244°, β = 9°. The angle of separation between Uversa’s vector of motion and that
of the Local Sheet is 56.7 degrees. The component vector of 323 km/s which lies
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in the direction of Uversa’s revolution is 177 km/s ( ). This is just 19
km/s less than the theoretical velocity of 196 km/s, but Uversa’s orbital velocity is
not equivalent to a linear vector. The constant linear velocity of 323 km/s does
not decompose into an orbital velocity whose direction is constantly changing
because of rotation.

It makes sense for it to appear that Uversa is moving toward nearby regions of
outer space in one direction and away from them in the opposite direction, since
these two space levels revolve in opposite directions. A 2008 paper by the
mathematician Philip Calabrese, Doppler Red Shifts Due to Universe Rotations, [61]
derives a formula for calculating apparent redshifts induced by the counter-
rotation of concentric space levels revolving about Paradise. This formula
provides a means of testing this intuitive idea about the dynamics of the grand
universe against Tully’s finding of a peculiar velocity of 323 km/s.

The redshift velocity ( ) is determined by four variables: the relative angular

velocity between the two orbits of opposite revolution; the distance D from
Paradise to Uversa rotating in a counterclockwise direction; the distance R to a
galaxy in the first outer space level rotating in a clockwise direction; finally, the

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angle of separation formed by Uversa, Paradise, and the outer space galaxy.
This angle equals the angular velocity multiplied by the time, . (In his
original equation appears where is.) If these four variables are known, the
apparent positive or negative redshift velocity induced by counter-rotation can
be calculated.

Tully performs a vector analysis of galactic motions using a list of galaxies

with redshift measurements and redshift-independent distances. This vector
analysis is three-dimensional, while Calabrese’s equation is applicable to rotation
in a two-dimensional plane. There is, however, a general manner in which to
apply his equation to Tully’s data to arrive at an estimate of the redshift velocity
induced by counter-rotation.

Galaxies in nearby outer space are held in orbit by absolute gravity, which
increases in direct proportion to the distance from Paradise. This causes the
absolute angular velocity of all galaxies to be the same, regardless of their
distance from Paradise. If outer space galaxies are in clockwise revolution under
the force of absolute gravity, they should be distributed equally above and below
the gravitational plane of the grand universe; that is, the average of their
latitudes should equal zero. There are 1,556 galaxies in Tully’s list with distances
greater than 22.8 Mly. The average of their latitudes equals 0.45 degrees, which
means they are essentially symmetrically distributed above and below the
gravitational plane of the grand universe. (Taking the average of their galactic
instead of grand universe latitudes equals 18.9 degrees, demonstrating their
asymmetrical distribution relative to the galactic plane.) These 1,556 galaxies can
be represented by the idea of an average outer space galaxy with latitude of
.

The average radial distance for these 1,556 galaxies is 80 Mly. However, the
average outer space galaxy is on the grand universe plane at zero degrees of
latitude, and this average distance of 80 Mly includes many galaxies significantly
above and below the plane. To find the radial distance of a single average outer
space galaxy, the radial distance for each galaxy in the x-y plane can be used.
This gives an average distance of 63.9 Mly. These 1,556 galaxies can be
represented by a single average outer space galaxy on the gravitational plane of
the grand universe at a radial distance 63.9 Mly.

The longitudes of these 1,556 galaxies can be averaged to find the central
tendency of longitude, which equals . The direction to this average
outer space galaxy of is 13.8 degrees from the direction of net
motion identified by Tully at . From our location the angle of

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separation between this average outer space galaxy and Paradise is 44.7 degrees
( ). The distances to the average outer space galaxy S and
Paradise D are 63.9 and 9 Mly, respectively. The distance R between Paradise and
the outer space galaxy can be found using the law of cosines.

The length of the three sides of the triangle SDR are known, so the angle of
separation between Uversa and the outer space galaxy, as measured from
Paradise, can be found using the law of cosines.

The variables D, R, and required for Calabrese’s counter-rotation Doppler

shift equation are known. The last variable of relative angular velocity is the sum
of Uversa’s angular velocity in one direction and the outer space galaxy’s
angular velocity in the opposite direction. The angular velocity of Uversa is
, which equals the orbital velocity of 196 km/s divided by a radius
of 9 Mly. Neither the orbital nor the angular velocity of the outer space galaxy
can be found from the data on Tully’s 1,556 galaxies. Its orbital velocity can be
found under the assumption that this galaxy is in gravitational revolution about
Paradise.

If this galaxy was held in orbit by linear gravity, its orbital velocity would be
, where is its distance R of 57.8 Mly from Paradise. Under linear
gravity Orvonton’s orbital velocity of 196 km/s equals the square root of
divided the its distance from Paradise of 9 Mly: . Since is
common to both equations, they can be combined to give . The
variables on the right hand side of the equation are known, and the orbital
velocity of this average galaxy is 77 km/s under linear gravity. At 57.8 Mly and
77 km/s the angular velocity equals ( ). The relative
angular velocity between the Orvonton and this galaxy is the sum of the two
component angular velocities or . Using this relative angular
velocity in Calabrese’s equation gives an approaching velocity of 146 km/s,
which is only 45 percent of Tully’s value of 323 km/s. If this average galaxy did
not revolve at all about Paradise, this equation yields a result of 138 km/s. Under
linear gravity acting from Paradise the orbital velocity of this outer space galaxy
does not significantly affect the induced redshift, and the revolution of Uversa
does not explain even half of the Local Sheet’s peculiar velocity.

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 More significantly, linear gravity cannot explain the extremely small
centripetal acceleration holding Orvonton in orbit about Paradise. The
acceleration acting upon Orvonton is 266 times smaller than the minimum
acceleration possible under linear gravity. Galactic rotation curves demonstrate
that centripetal acceleration never falls below . The centripetal
acceleration acting on Orvonton equals:

It might be expected that galactic clusters which are revolving as a unit would
have centripetal accelerations below this minimum. However, studies of such
galactic clusters find that they all have centripetal accelerations equal to or
greater than the empirically determined minimum of .
Nevertheless, there must be a relative velocity between our location and the
galaxies of outer space, because there is no doubt that Uversa is revolving under
a central force.

Under the theory of absolute gravity the angular velocity of the average outer
space galaxy is the same as Uversa, and we are told that it is in the opposite
direction. This makes the relative angular velocity used in the counter-rotation
redshift equation twice Uversa’s or . At a distance of 57.8 Mly
and an angular velocity of , the average outer space galaxy has an
orbital velocity of 1,259 km/s.

The distance D of 9 Mly equals and R’s distance of 57.8 Mly

is . The angle formed by Uversa, Paradise, and the outer
space galaxy is . Solving the equation with these values of D, R, , and
yields an approaching (blueshift) velocity of km/s between Uversa and this
average outer space galaxy. This is 85 percent of Tully’s approaching velocity of
323 km/s. There is an angular separation of 13.8 degrees between the direction of
to the average outer space galaxy and Tully’s direction of
, .
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 Counter-rotation of the superuniverse and first outer space levels under the
central force of absolute gravity substantially explains the Local Sheet’s peculiar
motion with respect to all galaxies beyond 7 Mpc. Tully finds a resultant
blueshift velocity of 323 km/s from a vector analysis of peculiar radial velocities
of all galaxies beyond the Local Sheet. The counter-rotation redshift equation
finds a resultant blueshift velocity of 275 km/s in approximately the same
direction. The ability of the counter-rotation redshift equation to substantially
explain both the direction and magnitude of Uversa’s observed peculiar velocity
is reasonably good confirmation of the theory of absolute gravity and the
dynamics of the superuniverse and first outer space levels.

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 Chapter 15
First Outer Space Level

The far border of the grand universe is about 23 million light-years distant in the
general direction of the Virgo Cluster. This massive cluster is 54 million light-
years away, but it is not part the central core of the first outer space level. Beyond
the border of the grand universe in most directions along its gravitational plane
there is an enormous supervoid with a radius of roughly 500 million light-years.
This supervoid is bisected by a plane that is nearly the same as the plane of the
grand universe. The other identified voids within this distance are arranged
about the grand universe plane with a degree of symmetry which does not
appear to be accidental.

About 500 million light-years beyond the far border of this supervoid at a
distance of one billion light-years is the Sloan Great Wall. This is the largest
known structure in the universe and consists of tens of thousands of galaxies.
This wall is the central core of the first outer space level. The gravitational plane
of the first outer space level is identical to the gravitational plane of the grand
universe, as predicted by revelation.

1. The Local Supervoid

The first outer space level begins about half a million light-years beyond the
superuniverses at the outer border of an encompassing quiet space zone. At this
distance there is “an unbelievable energy action which increases in volume and
intensity for over twenty-five million light-years.” 12:1.14 The change from the
superuniverse to the first outer space level is confirmed by the fact that galaxies
beyond the borders of the grand universe exhibit counter-rotation redshifts.
There is also a sudden change in the rate of space expansion at this distance
identified as the local velocity anomaly by R. Brent Tully. Looking in the general
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direction of Paradise, beginning at a distance of about 25 Mly away, there is an
increasing concentration of galaxies as the center of the Virgo Cluster is
approached. The center of this massive cluster is about 54 Mly distant.

The Virgo Cluster is the largest concentration of mass within at least 100 Mly.
If it is part of the central core of the first outer space level, there should be a
continuous torus-shaped structure encircling the superuniverses at a radial
distance of about 54 Mly. “You may visualize the first outer space level, where
untold universes are now in process of formation, as a vast procession of galaxies
swinging around Paradise…” 11:7.7 “… a continuous belt of cosmic activity
encircling the whole of the known, organized, and inhabited creation.” 12:1.14
The evidence does not support this idea. The Virgo Cluster is not located on the
plane of the grand universe; its center is about 14 degrees above the plane of
creation. Secondly, it is not part of an encircling cosmic structure similar to the
superuniverse space level. The Virgo Cluster is in the first outer space level, but
it is not near or part of its central core.

Prior to 1989 it was assumed, in accordance with the Big Bang theory and the
cosmological principle, that galaxies and galactic clusters were distributed more
or less randomly throughout space on scales of a few Mpc and larger. In
November of that year Margaret Geller and John Huchra published their
findings on a Great Wall of galaxies discovered in data from the Center for
Astrophysics (CfA) Redshift Survey. This survey was the first major attempt to
map the large-scale structure of the universe. It was carried out in two projects
running between 1977-1982 and 1985-1995. This Great Wall is about 200 Mly (61
Mpc) away and 500 Mly (153 Mpc) long. Part of their discovery included the
identification of large voids containing relatively few galaxies. The identification
of these large voids forced astrophysicists to increase the estimated scale at
which the universe has a homogeneous and isotropic distribution of matter from
several Mpc to at least 100 Mpc. The Great Wall and the CfA Redshift Survey
demonstrated a pattern of voids and galactic superclusters in the large-scale
structure of the universe which contradicts the cosmological theory below about
100 Mpc.

Numerous voids have been discovered in our cosmic neighborhood. These

voids are not entirely empty, but they do not contain any superclusters or rich
galactic clusters. A comprehensive 1994 study by Maret Einasto identified 27
voids within a redshift radius of = ~0.1 (~400 Mpc). [59] The diameters of
these voids range from 93 to 153 Mpc, with a median diameter of 116 Mpc (380
Mly). (Distances in this study are given in standard units of ℎ Mpc, where h is
100 kms . Multiplying these units by a factor of 100/73 converts them to Mpc
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based upon a Hubble constant of = 73 km/s.) The study confirms earlier
findings of supercluster-void network with a characteristic scale of ~137 Mpc.

Rich galactic clusters and superclusters are concentrated in long filaments of

galaxies, a few tens of Mpc thick. These galaxy filaments or supercluster
complexes define the surfaces of large voids with an average size of roughly 100
Mpc. An examination of this supercluster-void network appears to show a
randomly arranged structure of voids and galaxy filaments on scales of
~137 Mpc and above, satisfying the cosmological principle. This 1994 study does
not include the Inner Local Void, which was first identified in 1987 in the Nearby
Galaxies Atlas (Tully & Fisher).

Where Einasto identifies the Northern and Southern Local Voids as being
separate regions, Tully considers these and the Inner Local Void to be portions of
one extremely large void. Based upon data available in 2008, Tully characterizes
this Local Supervoid as an “extremely large” and “almost empty region.” [57] It
has a long dimension of roughly one billion light-years (324 Mpc) or a radius of
half a billion light-years as measured from our location. If Tully is correct in his
identification of this structure, the Local Supervoid is the largest void yet
identified.

Plots of the eight nearest voids in grand universe coordinates challenge the
idea of a random supercluster-void distribution above a scale of 137 Mpc. The
centers of the three nearest voids – Inner Local, Northern Local, and Southern
Local – are all located on the plane of the grand universe, within the margin of
error. Three points define a plane, and the centers of the three nearest voids
essentially define the same plane as the gravitational plane of the grand universe.
If Tully’s conclusion that these three voids are part of a Local Supervoid is
correct, then the plane of the largest identified void within billions of light-years
is the same as the gravitational plane of the grand universe.

Under current theory, there is no reason why the plane of this supervoid
should be identical to the gravitational plane of the grand universe. Under the
assumption of a random distribution of voids and superclusters, it is very
improbable that these two planes would be the same by coincidence. Revealed
cosmology describes a plane of material creation. This leads to the expectation
that large cosmic structures, such as this supervoid, should exhibit some
significant degree of symmetry relative to this plane. The plane of the Local
Supervoid is essentially the same as the plane of creation. Symmetry of direction,
size and distance relative to Paradise and the grand universe plane is also
apparent in the five other nearby voids identified by Einasto.

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 Table 10: The Eight Nearest Voids [59]

Dia. Ctr Gal. Coord. of Ctr GU Coord. of Ctr

void # (Mpc) (Mpc) l b α β

Inner Local Void [57] 18 (32) 11 29.87 -0.60 31.97 -2.94

Northern Local Void (#24) 142 84 15.52 21.17 6.05 -4.10
Southern Local Void (#9) 154 132 223.15 15.98 231.78 -1.06
#18 void (4th closest) 140 163 315.59 71.98 306.86 10.97
#19 void (5th closest) 148 163 76.00 76.70 315.05 37.15
#5 void (6th closest) 126 177 242.12 -67.03 148.29 -37.45
#1 void (7th closest) 120 184 296.32 -59.71 129.25 -58.57
#21 void (8th closest) 158 196 99.39 56.05 327.64 57.86

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 Voids #19 and #5 are more or less symmetrically arranged relative to the
grand universe plane. They are approximately in opposite directions with an
angle of separation of 170 degrees. They have the same inclination of ~37° above
and below the gravitational plane of the grand universe. They are comparable in
diameter (148 and 126 Mpc) and in their distance from us (163 and 177 Mpc).
Voids #1 and #21 manifest a similar degree of symmetry. They also have an angle
of separation of 170 degrees and the same inclination of ~58° above and below
the grand universe plane. Their diameters (120 and 158 Mpc) and the distances to
their centers (184 and 196 Mpc) are also comparable.

Void #18 does not have apparent symmetry with the other nearby voids.
However, the center of this void is only 11 degrees above the grand universe
plane and its surface touches that of the Northern Local Void, when looking
down on the plane from above. The Northern Local Void and void #18 may form

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a single void. Since the Northern Local Void is part of the Local Supervoid, void
#18 would then also be part of this supervoid. The border of void #18 is also less
than about 25 Mpc from the border of the Southern Local Void, which supports
the idea that it is part of the Local Supervoid.

Altogether, it is extremely improbable that all of these various symmetries and

alignments could have occurred by accident. The degree of symmetry in the
arrangement of these eight nearest voids relative to the grand universe plane is
improbable. The far surfaces of the Northern and Southern Local Voids are about
530 Mly distant (~162 Mpc). The central core of the first outer space level must,
therefore, be no less than half a billion light-years away from us.

2. The Sloan Great Wall

The Sloan Great Wall (SGW) was discovered by J. Richard Gott in 2003. [4] It
is currently the largest identified structure in the universe with a length of almost
1.4 billion light-years. It presents a severe challenge to the theory of cosmic
inflation and the cosmological principle. In a 2011 paper on the two largest
superclusters in the SGW, Maret Einasto of the Tartu Observatory in Estonia
reports that “cosmological simulations have been unable to reproduce very rich
extended systems as the SGW” [62] It is commonly recognized that this cosmic
structure cannot be held together by (linear) gravity. Some physicists have even
proposed that it should not be recognized as a single structure because it cannot
be gravitationally bound together. The SGW is directly observable, but current
theory is unable to explain its formation or continued existence. It is too large to
form under linear gravity, even with the hypothetical presence of dark matter.
Under the theory of absolute gravity, a very large structure like the SGW is both
predictable and expected.

In revealed cosmology, galaxies are most heavily concentrated in the plane of

creation. Beyond the superuniverse space level, the density of galaxies should be
highest near this universal plane. Moving out along this plane, galactic density
should also be greatest near the central core of the first outer space level. The first
outer space level should have the general form of a torus. It should have the
appearance of a wall of galaxies, similar to the Superuniverse Wall in both
extension and orientation on the celestial sphere. If the SGW is actually a visible
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portion of the central core of the first outer space level, it must exist on the plane
of creation. Furthermore, the galaxies forming this central core must all be at
approximately the same distance from us, since we are relatively near the
universal center of gravity. Finally, its length should be much greater than either
its depth or height.

The SGW begins at a consistent radial distance of about 1.01 Bly (310 Mpc)
throughout its length of 1.37 Bly (419 Mpc). It spans 80 degrees of equatorial
longitude ( ) from 8.7 to 14.0 (130.5° to 210.0° in equatorial decimal
coordinates). [4] The SGW runs along the great circle of the celestial equator,
which is a projection of the earth’s equator onto the celestial sphere. It is about
0.18 Bly deep (55 Mpc) on average. [63] The largest supercluster in the wall by far
is SCL 126, which contains 3,162 galaxies. [62] It is 1.14 Bly (351 Mpc) distant and
the location of its maximum density is at = 13 06 , = −02 34 ( =
306.59°, = −1.10°). Based upon the angular extent of SCL 126, the height of the
SGW subtends roughly 12 degrees of equatorial latitude ( ) from −04 to 08 . At
a beginning distance of 1.01 Bly, this arc of latitude equates to a height of 0.21 Bly
(65 Mpc). Its height is slightly greater than its depth, and its length is 6.5 times its
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height. The galaxies forming the densest part of this wall are all at approximately
the same distance. This structure also lies on the earth’s celestial equator.
Coincidentally, the equatorial plane of the earth is almost the same as the
gravitational plane of the grand universe.

Gott first noticed this wall as a concentration of galaxies within ±2° of the
celestial equator. The axis of the earth’s rotation precesses through one
revolution every 25,800 years. It so happens that the earth’s equatorial plane is
currently tilted at just 1.47 degrees to the gravitational plane of the grand
universe. The ascending node for the equatorial plane occurs at grand universe
coordinates = 214.3°, = 0°.

The alignment of the SGW with the celestial equator is also an alignment with
the grand universe plane. The equatorial longitudes of 8.7 and 14.0 delimiting
the length of the SGW convert into grand universe longitudes of 240° and 320°.
The upper and lower equatorial latitudes of −4° and 8° for the SGW convert into
grand universe latitudes of −3.36° and 8.64° at = 240° and latitudes of
−2.58° and 9.42° at = 320°. The SGW meets all of the specific criteria required
to be the central core of the first outer space level.

3. Structure of the First Outer Space Level

The galaxies in the SGW are at a median redshift of = 0.07746 or 318.3 Mpc.
A redshift range of 0.065 < < 0.095 (217-390 Mpc) more than encompasses
[63]

the estimated radial depth of the SGW. An area defined by the grand universe
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coordinates of 230° < < 335° and −11° < < 15° more than encompasses its
estimated borders. There are 57,609 galaxies in NASA’s Extragalactic Database in
this volume (as of Dec. 2012).

A celestial plot of these galaxies discloses a possible pattern of concentration

along the plane of the grand universe, but the upper and lower borders of the
SGW are not clearly visible. If the SGW is a structure like the Superuniverse Wall
which is externally formed under absolute gravity and internally bound together
by linear gravity, the latitude at which the highest concentration of galactic mass
occurs will identify its gravitational plane. The number of galaxies in bands of 80
degrees of grand universe longitude (240° < < 320°), where each band has a
height of 0.1° of latitude, can be counted. Over- and under-densities in each tenth
of a degree bin can be smoothed by averaging the counts in the bins within ±0.5
degrees.

Doing this gives a peak galaxy count at +3.2 degrees of grand universe
latitude. This is significantly different from the plane of the grand universe,
although the SGW is still approximately aligned with it. However, a prominent
feature in the celestial plot of the SGW (figure 74) is the absence of any redshift
data in the large triangular region defined by grand universe coordinates
(274.4°, 8.2°), (274.4°, −8.7°), and (257.2°, −8.7°). This data void covers about 10
percent of the area within the borders of the SGW. Its triangular shape
significantly skews the peak galaxy count toward higher latitudes, because the
quantity of data missing in each 0.1° bin of latitude increases moving toward
lower latitudes.

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 The redshift data between 275° < < 320° appears to be relatively complete.
Using the data in this 45 degree range should overcome the skewing of galaxy
counts toward higher latitudes due to missing data. This longitude range covers
about 56 percent of the length of the SGW and should be representative of the

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mass distribution throughout its entire length. Counting the number of galaxies
in bands 45 degrees long and 0.1° of latitude high gives a peak galaxy count of
286 at latitude = 0.0°. This more complete set of data places the gravitational
plane of the SGW exactly on the gravitational plane of the grand universe.

The approximate distance to the central core of the SGW can be determined by
counting the number of galaxies in one Mpc increments from 217 to 390 Mpc in
the 45 degrees of longitude between 275° and 320°. A high number of 450
galaxies is found at a distance 343 Mpc (1.12 Bly). This is about 60 percent of the
distance from the inner to the outer border of the SGW, which is a reasonable
placement. This is only two percent less than the estimated 351 Mpc to the
densest part of SCL 126, which must be part of the central core of the first outer
space level.

Plotting these galaxies on the plane of the grand universe shows a

concentration of galaxies in a region 180 Mly deep (55 Mpc). The inner and outer
borders of the SGW, as viewed from above, are shown by the dashed purple
lines. Beneath this is a scale marking off the grand universe longitude. The

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higher density of galaxies within the borders of the SGW is visible between
longitudes 275-320°. The Local Supervoid, which is comparable in scale to the
SGW, is also shown. The border of the grand universe is drawn to scale at the
chart origin.

The first outer space level is currently uninhabited, but at some time in the
future it will be “…peopled with new orders of exquisite and unique beings, a
material universe sublime in its ultimacy…” 31:10.11 The Corps of Finality will
serve in the material creations of outer space.
It is increasingly the belief of all Uversa that the assembling Corps of the
Finality are destined to some future service in the universes of outer space,
where we already are able to identify the clustering of at least seventy thousand
aggregations of matter, each of which is greater than any one of the present
superuniverses. 31:10.19

We are informed that “In the not-distant future, new telescopes will reveal to
the wondering gaze of Urantian astronomers no less than 375 million new
galaxies in the remote stretches of outer space.” 12:2.3 NED is already approaching
a total of 200 million unique extragalactic objects. The reference to aggregations
of matter which are larger than a superuniverse clearly refers to galactic clusters
in the first outer space level. There are at least 70,000 aggregations of galaxies
which cluster together in the central core of the first outer space level to form “…
a continuous belt of cosmic activity encircling the whole of the known,
organized, and inhabited creation.” 12:1.14

The SGW is a portion of the continuous central core of the first outer space
level, encircling the superuniverse space level. In the 45 degree span 275° < <
320° between −2.6° < < 9.4° there are 8,751 galaxies and galactic groups in the
distance range 1.01 to 1.19 Bly. This 45 degree segment is a one-eighth of a circle.
This is a significant and representative portion of the whole, so there should be
70,008 objects arranged in a continuous torus-like structure about the
superuniverse space level, which is the number given by the Divine Counselor.
The mass content of the SGW is comparable in scale to that of the central core of
the first outer space level.

This space level begins several million light-years away and its central core is
about one billion light-years distant. In the transition zone between the
superuniverse and first outer space levels there is a velocity anomaly where the
rate of space expansion suddenly changes from 67 to 74 kms /Mpc, according to
Tully. This transition zone is also where the counterclockwise revolution of the
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superuniverses changes into the clockwise revolution of the first outer space
level. Like the superuniverses, the second outer space level revolves in a
counterclockwise direction, which also requires a transition zone. This transition
zone is 50 Mly in width.
Still greater activities are taking place beyond these regions, for the Uversa
physicists have detected early evidence of force manifestations more than fifty
million light-years beyond the outermost ranges of the phenomena in the first
outer space level. These activities undoubtedly presage the organization of the
material creations of the second outer space level of the master universe. 12:1.15

As discussed in the next chapter, a change in the rate of space expansion has
been detected at a distance of ~2 Bly. Within this distance the rate is
approximately 73-74 kms /Mpc. Beyond this distance the Hubble constant
appears to drop to about 65 kms /Mpc. If the central core of the first outer space
level is symmetrically located about halfway between its inner and outer
borders, the transition zone between the first and the second level would be at
about 2 Bly. A change in the rate of space expansion would then be expected at
this distance where the clockwise revolution of the first outer space level
transitions into the counterclockwise revolution of the second outer space level,
based upon what happens between the superuniverse and first outer space
levels.

The transition between the superuniverse and first outer space levels occurs
in “a space zone of comparative quiet, which varies in width but averages about
four hundred thousand light-years.” 12:1.14 Looking in the direction of Paradise,
this transition zone is about 22.8 Mly (7 Mpc) away where Tully identifies a
sudden change in the rate of space expansion. This is about 13.8 Mly from
Paradise. The width of the transition zone is 2.9 percent of the radius of the
superuniverse space level. If this ratio applies to the first outer space level and its
transition zone is 50 Mly in width, then its radius would be about 1.725 Bly. This
is in reasonable agreement with the distance at which a significant decrease in
the rate of space expansion has been measured.

In revealed cosmology the largest cosmic structures must align with the plane
of material creation. In particular, the SGW must do so, since it is the largest
cosmic structure observed to date. All of the identifiable features of the SGW
meet the predictions made by revealed cosmology about the first outer space
level.

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 Chapter 16
The Plane of Creation

One of the most surprising cosmological findings to emerge around the turn of
this century is the apparent acceleration in the rate at which the universe is
expanding. This cannot be reconciled with the Big Bang theory without
proposing the existence of a new and exotic form of energy. Since a primal
explosion is the assumed initial cause of space expansion, the rate of expansion
should either remain the same or decrease as a consequence of gravitational
attraction. The only way to explain an increasing rate of expansion and save the
current theory is to hypothesize the presence of some “dark energy” which
opposes gravity, causing the expansion rate of space to accelerate.

This change in the rate of space expansion is detected from redshift-

independent distance measurements using a specific type of supernova. These
supernovae are so luminous that they are detectable all the way out to the limit
of the Hubble sphere at about 14 Mly. Over 700 of these supernovae have now
been detected, and more than 400 are at distances exceeding 2 Bly. Examining the
distribution of these supernovae discloses that they are concentrated about a
single plane. This plane is the same as the gravitational plane of the grand
universe, which is the plane of creation.

Quasars, quasi-stellar objects, are the most luminous known objects. Like
supernovae, they are also visible out to the limit of the Hubble sphere. There are
about 150,000 of these objects in NASA’s Extragalactic Database. Quasars are
extremely dense and massive objects with a minimum mass approximately equal
to a trillion suns. An analysis of their distribution within the Hubble sphere
discloses a preferential concentration about the plane of the grand universe. This
is incompatible with the premise of a random distribution of matter on the
largest cosmic scales, which is the predicted state of the universe under the Big
Bang hypothesis.

According to current theory, the cosmic microwave background is the oldest

possible cosmological evidence, since it was emitted about 13.6 billion years ago.
At this time of last scattering there were no significant cosmic structures, just

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atoms evolving out of a homogeneous plasma state that filled the entire universe.
Because of this origin, there should be no detectable structure in this ancient relic
radiation. But a planar structure has been found in the temperature readings of
the CMB over the last decade. This planarity is aligned with the plane of creation
to a very high degree of statistical certainty. The planarity observed in the CMB
radiation is clearly causally related to the preferential distribution of matter in
the plane of creation. The CMB radiation can no longer be offered as empirical
proof of a primal explosion because of this alignment. Instead, the temperature
anomalies present in this radiation become evidence confirming the universality
of the plane of creation.

1. Accelerating Universe Hypothesis

In 1998 Saul Perlmutter, Adam Riess, and Brian Schmidt published their very
surprising findings on the apparent acceleration in the rate of space expansion.
[64]
The Nobel Committee awarded the 2011 Prize in Physics in recognition of
this discovery. At that time cosmological theory could support either a constant
rate of space expansion or a decelerating one, but not an accelerating one.
Following the initial impetus of a Big Bang and an extremely short period of
cosmic inflation, the rate of space expansion should slow down because of
gravitational attraction. The discovery of an apparent acceleration in the rate of
space expansion implies the existence of a force which is essentially anti-
gravitational in nature, since it acts in opposition to gravity.

An increase in the rate of space expansion necessarily requires an expenditure

of energy, but there is no known energy capable of accelerating the total mass of
the universe over time. Since the premise of a Big Bang is retained, the authors
found it necessary to hypothesize the existence of an entirely new form of energy
– dark energy – as the cause for this apparent acceleration. About 7 billion years
ago dark energy suddenly starts to manifest, causing space expansion to increase
from its rate of at that time to the current rate of .
The quantity of dark energy required to accelerate all of the mass in the universe
in this way is unimaginable. Because of this, the authors are forced to look to
almost unlimited potential of vacuum energy (cosmic force) as the only possible
source of this dark energy. However, no credible hypothesis was presented to

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explain this transformation of vacuum energy into dark energy, and none has
been proposed to date.

This 1998 paper examines distances to Type Ia supernovae (SNe Ia) using the
relationship between the change in their luminosity over time and their absolute
magnitudes. This relationship was discovered by the astronomer Mark M.
Phillips in 1993. [65] He found that the peak luminosity of SNe Ia declines in a
predictable manner over time. The “light curve” of rising and then declining
luminosity permits a calculation of the absolute magnitude of the supernova. The
distance to it can then be calculated from the difference between the apparent
(observed) magnitude and the absolute magnitude, which is the distance
modulus ( ).

Perlmutter’s team used the Phillips’ relation to calculate the luminosity

distances for the 50 SNe Ia identified at that time, which they then compared
their distances calculated from their observed redshifts. For 34 of the supernovae
the luminosity and redshift distances were in relative agreement, using the
Hubble constant of . These 34 supernovae have redshifts of
, which equates to a distance of less than 2.1 Bly (605 Mpc). The 14 out of
16 supernovae with (2-6.5 Bly) have luminosity distances that
are 10-15 percent greater than their redshift distances. From this they conclude
that the rate of space expansion was about 7 billion years ago
and that it has accelerated since to the current rate of .

The expansion rate of space ( ) is simply the proper velocity caused by space
expansion divided by the proper distance: . The proper velocity of an
object due to space expansion can be calculated from its observed redshift
(assuming no significant peculiar velocities) by rearranging the special relativity
formula for calculating redshift from velocity.

Redshift distances are calculated by dividing the velocity (redshift converted

to km/s) by the current value of the Hubble constant of : .
In turn, the Hubble constant can be found by dividing the proper velocity by the
luminosity distance from the Phillips’ relation. Within about 2 Bly the expansion

308
rate of space calculated from the redshift velocities and luminosity distances is in
relative agreement with the Hubble constant. Beyond 2 Bly luminosity distances
are about 12.5 percent greater on average, which makes the expansion rate
1/1.125 less or : .

Within the current paradigm, this can only mean that the rate of space
expansion has increased by about since the light from supernovae
at more than 2 Bly was emitted. The additional acceleration required to account
for this increase in the rate of space expansion is about . This is
the acceleration represented by the cosmological constant, which is used in the
equations developed under the theory of general relativity. Since it requires an
expenditure of energy to oppose gravity and accelerate the rate of space
expansion, it is necessary to hypothesize the existence of a mysterious and
undetectable dark energy as the cause for this acceleration.

Under this hypothesis the rate of space expansion was decelerating

immediately after the extremely short period of cosmic inflation about 14 billion
years ago. The cosmic microwave background radiation has the highest
theoretical redshift at , since it was emitted after cosmic inflation and
just a few hundred thousand years after the Big Bang. [4] Under special
relativity, the recessional velocity of an object cannot exceed the velocity of light,
as measured within our spacetime frame. The recessional velocity at is
just 0.5 km/s less than the velocity of light under special relativity. A redshift of
equates to a velocity of 0.999998c. However, under the theory of
general relativity, recessional velocities can exceed that of light. Redshifts
give superluminal velocities under general relativity. [76] Under this
theory, a redshift of equates to a velocity of . Special relativity
limits the radius of the observable universe to about 14 Bly, while some general
relativistic models estimate a radius more than three times larger at 46 Bly.

There are some concerns about the applicability of the general theory on truly
cosmic scales. These concerns are due to its intimate relationship with the
inverse-square force of linear gravity, the observation of flat galactic rotation
curves, and the discovery, beginning in 2003, that the spacetime of the universe is
indistinguishable from a flat Euclidean metric. Since special relativity has been
fully verified, the recessional velocities from redshift will be calculated under the
special theory, as represented by the above equation.

An initial period of deceleration in space expansion lasted about 7 billion

years. It has been followed by a period of acceleration in space expansion that
has lasted an equal length of time. The dividing line between the deceleration

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and acceleration in space expansion is placed around redshift . [4]
Perlmutter’s team finds an estimated age for the universe of billion
years.

A follow up paper was completed in 2008 by a large team led by Richard

Kowalski of the University of Arizona. [66] By this time an additional 364 SNe Ia
with luminosity distances were available. Out of this total of 414 supernovae, the
team selected 307 supernovae with good quality luminosity distances. They use a
dividing line of to separate 57 base line supernovae with low redshifts
from 250 high redshift ones at distances where accelerating space expansion is
observed. This paper confirms the conclusion of the original 1998 paper with this
expanded data set of 307 SNe Ia. This follow on paper and the 2011 Nobel Prize
in Physics have firmly established the accelerating universe hypothesis as a
standard feature of the current cosmological model.

There is a superficial resemblance between this idea of a decelerating and then

accelerating rate of space expansion and the revealed concept of space
respiration, but these are incompatible concepts. There is the obvious difference
between cycle lengths of 14 and 2 billion years. But it is impossible under current
theory for the universe to undergo a period of actual space contraction at any
time between the present and the initial Big Bang some 14 billion years ago. The
recent finding of an apparently accelerating rate of space expansion beginning
some 7 billion years ago is irreconcilable with revealed cosmology.

The accelerating universe hypothesis has found a very wide acceptance,

despite the fact that it requires the ad hoc premise of yet another new and very
exotic form of energy to account for its dynamics. Like dark matter, dark energy
is not supposed to interact through any of the fundamental forces of physics
except for linear gravity. Also like dark matter, numerous speculative
assumptions must be made in order to explain the dynamics.

Dark energy needs to be a rarefied and homogeneous energy pervading the

whole universe. It must have an energy density of about in order to
make the equations of general relativity show the correct acceleration in the rate
of space expansion over time. It is proposed that it originates from vacuum
energy, whose energy density of is 120 orders of magnitude greater
than that of dark energy. This unbelievably large difference in energy densities
has so far made it impossible for theorists to explain how dark energy might be
derived from vacuum energy. There is also no hypothesis explaining why dark
energy begins to accelerate space expansion about 7 billion years ago, instead of
sooner or later. There are so many blank areas and untestable assumptions in the

310
idea of dark energy that it is difficult to consider it a workable hypothesis. It has
been embraced, nevertheless, since it is the only idea which might save the
standard cosmological model and all of the work that has gone into it.

It is now supposed that more than 95 percent of all energy in the universe
consists of unobservable dark energy (68%) and dark matter (27%). Only 5
percent is thought to be ordinary baryonic energy-matter, the only form of
energy which interacts with all four fundamental physical forces. Astrophysicists
have been forced by observational facts into the rather strange position of
proposing that 95 percent of everything consists of energies which do not obey
the physical laws arising from three out of the four fundamental forces. In effect,
they are making the radical proposal that a whole different physics applies to
almost all of the energy-matter in the universe.

This radical proposal is primarily compelled by the premise of a primal

explosion, which is the inferred initial cause of space expansion. A primal
explosion also results in a universe that conforms to the cosmological principle,
which is assumed to be true with an almost a priori level of certainty. If energy-
matter must be distributed homogeneously and isotropically throughout the
universe on the largest scales by axiomatic necessity, then the current outward
expansion of space must have been caused by a primal explosion of some sort in
the distant past. Whenever new data appears to challenge this principle, such as
the discovery of the Sloan Great Wall, cosmologists simply increase the scale at
which the cosmological principle supposedly becomes effective. There is,
however, a limit to this tactical response.

The Philips’ relation permits an examination of the distribution of Type Ia

supernovae in the volume of the universe out to the Hubble radius. It is finally
possible to empirically test the cosmological principle on the scale of the Hubble
sphere. Doing so demonstrates that galaxies are not distributed randomly
throughout this volume in accordance with the cosmological principle. They are
distributed preferentially about a plane which is identical to the gravitational
plane of the grand universe, the plane of the Local Supervoid, and the plane of
the Sloan Great Wall. This preferential distribution of galaxies in the Hubble
sphere fundamentally contradicts the premise of a Big Bang and the
cosmological principle.

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 2. Type Ia Supernovae as Mass Tracers

The 1998 identification of an accelerating rate of space expansion is based

upon a detectable change in the relationship between redshift and luminosity
distances which occurs at about 2 Bly ( ). The 34 SNe Ia within this
distance show an expansion rate that is comparable with the generally accepted
value of the Hubble constant. The SNe Ia beyond this distance have a
significantly different rate of space expansion of 65 . These
supernovae are listed with their galactic coordinates ( ) and measured
redshifts, along with their grand universe coordinates ( ).

Table 11: 16 Type Ia Supernovae from 1998 Paper

SN Ia l b z α β

SN 1996R 259.07 54.36 0.16 279.09 1.14

SN 1997I 202.37 -26.21 0.17 185.03 -3.87
SN 1995ap 179.36 -46.15 0.23 158.17 -0.53
SN 1996T 247.59 37.00 0.24 261.54 -6.38
SN 1995ao 178.20 -50.52 0.30 154.46 -2.96
SN 1996J 253.22 34.30 0.30 262.90 -11.52
SN 1996K 224.38 20.46 0.38 236.23 0.20
SN 1996E 253.12 34.31 0.43 262.84 -11.45
SN 1996U 259.36 68.00 0.43 287.61 11.86
SN 1997ce 69.24 36.62 0.44 8.29 44.69
SN 1995K 259.95 43.33 0.48 272.86 -8.00
SN 1997cj 125.80 54.61 0.50 299.06 63.91
SN 1996I 276.85 60.01 0.57 290.21 1.16
SN 1996H 290.75 62.24 0.62 297.27 1.37
SN 1997ap 333.65 61.90 0.83 316.86 3.84
SN 1997ck 57.60 38.45 0.97 4.20 35.81

The luminosity distances of these 16 supernovae range from 2.1 to 8.6 Bly.
Most of them cluster about the plane of creation. It is found that 57 percent of the
objects within 5-36 Mly are located in the Superuniverse Wall, which extends
about 5 degrees above the grand universe plane and 4 degrees below it. The
Sloan Great Wall extends about 8 degrees above this plane and 4 degrees below
it. Eighty-one percent (13/16) of these 16 supernovae are within degrees of
the grand universe plane, as shown in table 11. This number of supernovae is too

312
small to draw any conclusions, except that the distribution of these supernovae
about the grand universe plane is consistent with what is seen in both the
Superuniverse Wall and the Sloan Great Wall.

Type Ia supernovae occur when a white dwarf undergoes a runaway nuclear

reaction ending in an explosion. The overwhelming majority of stars are destined
to end their lives as white dwarfs under the theory of stellar evolution. A 2001
paper estimates that over 97 percent of all stars will eventually evolve into white
dwarfs. [67] White dwarfs are faintly luminous and very dense stars. This next to
last stage in the stellar life cycle begins once the fuel for nuclear fusion is
exhausted, leaving a dense remnant which can radiate moderate light and heat
for billions of years. The mass density of a white dwarf is roughly a million times
greater than our sun’s. In rare circumstances, sufficient surrounding matter is
captured by the strong gravitational field of a white dwarf, and a limit to the
permissible temperature and pressure within the star is approached. Where
sufficient external matter is captured by a carbon-oxygen white dwarf, runaway
carbon-based fusion reignites. This fusion reaction rapidly approaches the
Chandrasekhar limit, and the star suddenly disintegrates in a thermonuclear
event of extreme luminosity. The star is virtually annihilated, which is a defining
characteristic of Type Ia supernovae. All other types of supernovae occur due to
the collapse of the stellar core, which is followed by an explosion that is not
thermonuclear in nature.

Supernovae occur near the end of the stellar life cycle, and they happen with
predictable regularity within a sufficiently large population of stars, but they are
rare events. Most white dwarfs simply cool down over a very long time and
eventually become invisible black dwarfs. Since they are both regularly
predictable and rare, each supernova can be associated with a stellar population,
which makes them good tracers for very large aggregations of stars. According to
a May 18, 2008 NASA press release (release 08-126) on a recently identified
supernova, astronomers estimate that there are roughly three supernovae of all
types in our Milky Way over the period of a century or one every 50 years. A
2011 study estimates the mass of our Milky Way at roughly one trillion suns,
based upon findings from the advanced technique of Very Long Baseline
Interferometry. [34] This gives a rate of one supernova of all types per 50 trillion
suns per year.

There are two types (I & II) of supernovae. Type Ia is one of a total of seven
sub-classifications. SNe Ia occur less frequently than this estimated rate of one
per 50 trillion suns per year. A Type Ia occurring anywhere within the Milky
Way should be visible to the naked eye for several days or months, because of its
313
extreme luminosity. Astronomers have been watching the heavens and recording
events for at least the last two millennia, which means there should a record of
the SNe Ia occurring over this period. Eight references to supernovae have been
found in the historical record and four have been confirmed as SNe Ia.

In 185 A.D. Chinese astronomers recorded a “guest star” in the direction of

Alpha Centauri that was visible in the night sky for eight months. It was
determined in August 2011 that this was a Type Ia (SN 185) that is about 9100
light-years from us. [68] The brightest recorded supernova occurred in 1006 in
the constellation Lupus and was visible during the day for three months. This
was identified as a Type Ia (SN 1006) in 1965, when its remnant was discovered
7200 light-years from us. [69] Tycho Brahe’s supernova appeared in early
November of 1572 in the constellation of Cassiopeia, was as luminous as Venus,
and remained visible to the naked eye for more than a year. This was long
assumed to be a Type Ia, but it was not until 2008 that SN 1572 was confirmed as
such from its remnant located about 9000 light-years distant. [70] Kepler’s
supernova occurred shortly after Brahe’s in 1604 in the constellation Ophiuchus
and was visible during the day for more than three weeks. Kepler was able to
study it for over a year. The remnant of SN 1604 was located in the 1970s about
20,000 light-years away and confirmed as a Type Ia in 2007. [71] There are four
more supernovae found in the historical record. Three of them are known not to
be Type Ia: SN 386 (II), SN 393 (II or Ib), and Cassiopeia A or SN 1680 (IIb). The
last is SN 1181, whose remnant and type have not yet been identified.

Four confirmed Type Ia supernovae occurring in the Milky Way between 185
and 1604 is a rate of one every 473 years or about one SN Ia per year for every
473 trillion stars. This rate is probably too low. According to a 2012 news release
about SNe Ia progenitors by Carlos Badenes at the University of Pittsburgh, the
current estimate for the rate of these supernovae is about one per century in the
Milky Way galaxy, based upon their rate of occurrence in other galaxies. [72]
This is almost five times the rate found from the historical record or one SN Ia
per year for every 100 trillion stars.

The rate of occurrence SNe Ia is predictable in terms of stellar populations. A

rough estimate of their rate of occurrence is one per year per (solar
masses). Fortuitously, SNe Ia occur in all types of galaxies, unlike other types of
supernovae, so their occurrence makes them good tracers for very large
aggregations of stellar mass. It is not this simple, since the rate at which SNe Ia
occur can be expected to increase over time. There should be no white dwarfs for
several billion years after the Big Bang, since they occur during the final stages of
the stellar life cycle. The percentage of white dwarfs in the universe should
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increase as stellar evolution progresses and the fuel of nuclear fusion is
exhausted. Nevertheless, every SN Ia event over the course of a year is a good
tracer for the existence of hundreds of trillions of stars. The distribution of SNe Ia
should, therefore, correspond to the distribution of matter in the Hubble sphere.

3. Distribution of Supernovae

By December of 2012 there were 745 SNe Ia with luminosity distances up to

14.2 Bly in NASA’s Extragalactic Database (NED). Ideally, current theory expects

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that these supernovae should be randomly distributed throughout the Hubble
sphere, in accordance with the cosmological principle, as shown in figure 78.
Practically, supernovae are not visible in about 20 percent of the volume of the
Hubble sphere, due to the zone of obscuration caused by the Milky Way. Nearer
supernovae are also more likely to be identified than more distant ones.
Nevertheless, in those areas of the sky not obscured by the plane of the Milky
Way, supernovae should be more or less randomly distributed in both direction
and distance.

A polar plot of the 745 SNe Ia shows a more or less random distribution with
the exception of regions in the upper right and lower left quadrants. The relative

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absence of data in these regions is partially explained by the zone of obscuration,
since the plane of the Milky Way intersects the grand universe plane at
and . There is no clear pattern in supernova distribution in this polar
view. A side view gives a completely different picture.

Supernovae show a definite clustering about the plane of the grand universe.
The Isle of Paradise is the universal pattern and the thickness of its elliptical disk
is one-tenth of the diameter of its minor axis. One-tenth of the diameter of the
Hubble sphere is 2.8 Bly. A disk 28 Bly in diameter which extends 1.4 Bly above
and below the grand universe plane contains 15 percent of the Hubble volume.
There are 638 supernovae within the volume of this disk, which is 85.5 percent of

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the 745 supernovae in the Hubble sphere. The density of supernovae within this
disk is 39 times greater than it is in the remainder of the Hubble sphere. It is 5.7
times greater than the average density within the whole Hubble sphere.

The apparent clustering of supernovae about the grand universe plane is

confirmed by examining the number of supernovae per degree of latitude,
averaged over 10 degrees of latitude. The count spikes at 19.3 SNe Ia per
degree between grand universe latitudes . For 745 objects randomly
distributed in the Hubble sphere, a peak count of 6.3 occurs at , which is
one-third of the actual peak count. SNe Ia have a preferential distribution about
the plane of the grand universe that is highly improbable for a random
distribution. This finding contradicts the premise of the cosmological principle,
which expects a homogeneous and isotropic distribution of matter on the largest
cosmic scales.

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 4. Distribution of Quasi-Stellar Objects

There is clearly a preferential non-random distribution of SNe Ia supernovae

in the Hubble sphere about the plane of the grand universe. But there are
hundreds of millions of extragalactic objects in the universe, and 745 supernovae
represent an extremely small sample of this total. It is possible that this small
number of objects is not particularly representative of the total and that this
preferential distribution is, therefore, apparent and not real. This criticism can be
addressed by analyzing the distribution of quasars, quasi-stellar objects, in the
Hubble sphere.

Quasars are the most luminous objects known. An October 2013 query of
NASA’s Extragalactic Database returns 149,563 objects with a “QSO”
morphology type. There are no quasars in the grand universe, since the nearest
one is about 30 Mly distant. This is a somewhat representative sample of about
0.07 percent of the total number of million currently identified extragalactic
objects. In terms of mass, these quasars constitute a more representative sample
of the total ordinary (baryonic) matter in the universe. Mass in the universe is
estimated at about of 75 billion Milky Way galaxies, assuming one trillion solar
masses for our galaxy. Quasar emissions are thought to arise from active galactic
nuclei, which are supermassive black holes at the centers of galaxies. These active
galactic nuclei have masses equivalent to 1-10,000 Milky Way galaxies. At an
average mass of 5,000 Milky Ways, this population of quasars is equivalent to
about 733 million Milky Way galaxies, or about one percent of total ordinary
(baryonic) mass in the universe.

These quasars have measured redshifts of up to . Under the theory

of general relativity this redshift corresponds to a co-moving distance of 28.85
Bly or about twice the radius of the Hubble sphere. Under the theory of special
relativity this redshift gives a proper distance of 14.15 Bly. This distance uses the
formula given in section 1 to calculate proper velocity from redshift and the
recent Planck Mission value for the Hubble constant of . Proper
distances for these 149,563 quasars are calculated in the context of special
relativity. In terms of examining how their distribution within the observable
universe varies from a random one, it does not matter which method is used to
calculate their distances.

A polar plot of these QSOs (figure 82) shows a more or less random
distribution with the exception of regions in the upper right and lower left

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quadrants, where extragalactic objects are somewhat obscured by the plane of
the Milky Way. The nodal line where the Milky Way and grand universe planes
intersect is shown.

However, a side view of these QSOs shows their preferential concentration

about the plane of the grand universe. A disk 28 Bly in diameter which extends
0.71 Bly above and below the grand universe plane contains 7.5 percent of the
Hubble volume. There are 36,887 QSOs contained within the volume of this disk,
which is 25 percent of all QSOs in the Hubble sphere. The density of QSOs
within this disk is 4.0 times greater than it is in the remainder of the Hubble

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sphere. It is 3.3 times greater than the average density within the whole Hubble
sphere.

The apparent clustering of QSOs about the grand universe plane is confirmed
by counting the number of these objects per 0.1 degree of latitude, averaged over
1 degree of latitude. The count spikes at 697 QSOs per at grand universe
latitude . For 149,563 objects randomly distributed in the Hubble
sphere, a peak count of 137 occurs at . This peak count for a random
distribution is one-fifth of the actual peak count. As a matter of probability, it is

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virtually impossible for this many QSOs to cluster in this way about a single
plane, if they were in fact randomly distributed on the largest cosmic scales.

This empirical finding effectively disproves the premise that mass is

distributed homogeneously and isotropically on the largest cosmic scales. The
Big Bang theory requires such a random distribution of galaxies in the Hubble
sphere as a whole. The improbability of a preferential distribution of both
supernovae and quasars about the plane of the grand universe fundamentally
contradicts this theory.

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 5. Planarity of the CMB Radiation

The theory of a Big Bang should result in a random distribution of matter in

the universe on the largest scales. This is directly contradicted by the preferential
distribution of both SNe Ia and quasars about the plane of the grand universe.
However, about 20 percent of the celestial sphere is obscured by the plane of the
Milky Way and cannot be surveyed in the visible portion of the spectrum. The
Sloan Digital Sky Survey (SDSS), the most comprehensive to date, has mapped
about 35 percent of the celestial sphere. In terms of the grand universe (and also
the equatorial) coordinate system, SDSS is mostly limited to the northern
hemisphere and conducted little or no surveying above latitude . The
2-degree Field Galaxy Redshift Survey (2dFGRS) examined about 4 percent of
the celestial sphere, was limited to the southern hemisphere, and did not survey
below latitude . Systematic surveys cover perhaps half of the celestial
sphere. The data contained in NASA’s Extragalactic Database (NED) is
representative of the contents within the Hubble sphere, but it is not complete.

Unlike the astronomic data contained in NED, the data on CMB temperatures
can be considered both comprehensive and complete. A significant portion of the
celestial sphere has not yet been systematically surveyed for unique objects, but
CMB temperatures have been accurately measured across the entire celestial
sphere. Despite the empirical evidence from unique object data which contradicts
the Big Bang theory, this hypothesis has always been most strongly confirmed by
the observed isotropy of the CMB radiation. It is reasonable to take the position
that the complete set of data on the CMB radiation constitutes stronger empirical
evidence of a primal explosion than any apparent preferential distribution of
energy-mass in the incomplete set of unique extragalactic objects.

If there was an initial explosion followed by an extremely short period of

cosmic inflation, there must have been a time of last scattering about 380,000
years after the Big Bang. At this time photons were no longer blocked by the
homogeneous hot plasma filling the entire universe. Following the Big Bang, this
plasma had cooled down to about , and individual atoms were
beginning to form out of it. The opaqueness of the plasma gave way to the
transparency of atoms, and the electromagnetic radiation of the CMB was
emitted with a uniform temperature. Over the 13.6 billion years since this time of
last scattering, the temperature of this radiation has dropped to , due to
space expansion. Theoretically, this CMB radiation is the oldest of all possibly
observable things, since it was emitted at the farthest possible distance.
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Emissions from quasars and Type Ia supernovae are much younger. Under the
calculations of general relativity, the most distant quasars are about 28 Bly
distant, while the radius of the universe is about 46 Bly. About 80 percent of the
volume of the universe lies beyond the most distant quasars. The much greater
age and completeness of the CMB data gives it a higher level of credibility,
making it more persuasive.

The persuasiveness with which the CMB supports current theory depends
upon the degree of uniformity in its temperature. If the CMB radiation was all
emitted at about the same time more than 13 billion years ago, then the
temperature observed today should be highly isotropic. NASA’s Wilkinson
Microwave Anisotropy Probe (WMAP) was launched in 2001 to test this
hypothesis among others. The project released its first set of observations two
years later. The probe measured CMB temperatures at a resolution of 13
arcminutes (about 1/5th of a degree) across the whole celestial sphere. These
primary temperature readings are highly isotropic across the whole sky, once
foreground contamination is removed, and are uniform to the degree predicted
by the theory. However, a more detailed analysis of this temperature data
discloses the presence of some minor but systematic and troubling anisotropies
in the data.

The mathematics of spherical harmonics is a primary tool for analyzing the

millions of discrete CMB temperature observations on larger angular scales. This
technique permits the aggregate analysis of observations in terms of spherical
areas subtending varying degrees of arc. The largest angular separation ( l = 1)
between spherical surfaces is 180°. On this scale the WMAP data shows
temperature extremes existing at the centers of two hemispheres. There is a
dipole where the temperature varies from a maximum of 2.732° K at the center of
one hemisphere to a minimum of 2.724° K at the center of the other. Spherical
harmonics allows the direction to the (warm) dipole to be identified with good
accuracy and has been found to be at longitude l = 264.14° and latitude b = 48.26°
in galactic coordinates. [6] This anisotropy in the CMB temperature can be
explained by assuming that the sun is moving at 371 km/s relative to the CMB in
the direction of the (warm) dipole. Since the peculiar velocity of the sun relative
to the CMB causes this temperature dipole, it is an apparent and not a real
deviation from the high degrees of isotropy in the CMB temperature predicted
by the Big Bang theory.

If the data is analyzed in quadrupoles (l = 2), the normals to the centers of four
areas on the sphere reveal two poles in addition to the dipoles for a total of four.

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When analyzed as octopoles (l = 3), which examine arc sections of about 60
degree on the celestial sphere, an inexplicably systematic pattern appears.

Table 12: CMB Multipoles [73]

l b

Dipole (yellow) (l = 1) 264 48

Dipole (orange) (l = 1) 84 -48
Quadrupole (gray) (l = 2) 254 57
Octopole (black) (l = 3) 282 50
Octopole (black) (l = 3) 218 39
Octopole (black) (l = 3) 174 80
Quadrupole (gray) (l = 2) 74 -57
Octopole (black) (l = 3) 102 -50
Octopole (black) (l = 3) 38 -39
Octopole (black) (l = 3) 354 -80

A 2004 paper by Dominik J. Schwarz at the European Organization for

Nuclear Research (CERN) [73] found that the dipoles, quadrupoles, and octopoles
are unexpectedly aligned with each other and with the great circle of the ecliptic
plane. These CMB multipoles are not far removed from the plane in which the
planets of our solar system orbit the sun. He found that a chance alignment of
these multipoles with the ecliptic plane is statistically excluded at more than the
99 percent confidence level. There is less than one chance in a hundred that the

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CMB radiation is uniform in temperature when examined on these large angular
scales. Plotting these multipoles in galactic coordinates reveals this overall
pattern on the celestial sphere.

This finding strongly disagrees with the assumption of a highly isotropic CMB
temperature arising from a highly uniform distribution of matter throughout the
universe, following the period of cosmic inflation. In a 2005 paper by Kate Land,
facetiously entitled “The Axis of Evil,” she found that this alignment of the
multipoles excludes the possibility of a highly uniform CMB temperature across
the celestial sphere at more than the 99.9% confidence level. [74] There is less than
one chance in a thousand that this is a chance alignment or that it is consistent
with the degree of isotropy required by theory. If there is a preferred direction in
the CMB as indicated by this finding, Land remarks that this will have
“potentially very damaging implications for the standard model of cosmology.”
A 2010 paper by Craig Copi finds a similar degree of improbability for this
alignment with the ecliptic plane. Copi concludes that such alignments “provide
a strong indication that the full sky CMB WMAP maps are inconsistent with the
standard cosmological model at large angles.” [79]

These and other studies conclude that it is extremely improbable that the CMB
temperature is uniform to the degree required by the Big Bang theory and cosmic
inflation. According to the astrophysicist Lee Smolin, the presence of this
apparent structure in the CMB radiation is very troubling to most cosmologists.
“The radiation in these large scale modes is not symmetric; there is a preferred
direction … These observations are controversial because they disagree
profoundly with what we would expect on the basis of inflation.” [75] The
presence of this structure in the CMB is disturbing because it is profoundly
incompatible with the premises of a primal explosion, cosmic inflation, the
supposed origin of the CMB radiation, and the cosmological principle.

Cosmologists have tended to assume that this planarity in the CMB data is
most likely due to a limitation in the accuracy of WMAP measurements. This
assumption is no longer tenable following the publication of the Planck Mission
results by the European Space Agency in March 2013. [96] The instrumentation on
the Planck satellite is three times more sensitive and accurate than WMAP’s. The
multipole temperature anomalies first found by WMAP have been examined and
fully confirmed to exist by the Planck Mission. There is no longer any doubt that
these multipoles are present in the data, but they remain unresolved anomalies,
since “a satisfactory explanation based on physically motivated models is still

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lacking.” [96] There is still no credible explanation for the planarity of these
temperature differentials in the cosmic microwave background.

A very high level of statistical correlation implies but does not prove
causation. There is no credible causal relationship between the ecliptic plane of
the solar system and these CMB multipoles. The cause of this alignment of the
multipoles with this plane is inexplicable, but it is generally assumed that it must
be related to some as yet unexamined feature or aspect of the current
cosmological paradigm, which has not yet been identified. After all of the
apparent successes of the standard model, this is almost universally accepted as
the only reasonable assumption. This premise is challenged, however, by a
previously unrecognized fact. The CMB multipoles are aligned with the plane of
the grand universe to at least the same level of improbability as the ecliptic plane.

The ecliptic plane has essentially the same degree of tilt to the galactic plane as
does the equatorial plane of the earth. The earth’s equatorial plane is tilted less
than two degrees to the gravitational plane of the grand universe, which is the
plane of creation. This plane of creation is confirmed to exist by the preferential
distribution of matter in the superuniverse and first outer space levels and the
distribution of SNe Ia and quasars beyond the first outer space level. The very
high degree of correlation between the CMB multipoles and the plane of creation
strongly implies a causal relationship between the two. Plotting these multipoles
in grand universe coordinates reveals their striking symmetry and alignment
with the plane of creation.

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 The CMB multipoles show at least as high a degree of non-random alignment
with the grand universe plane as they do with the ecliptic plane. The plane of
creation also passes almost exactly between the four quadrupoles, two of which
are the dipoles. The two dipole-quadrupole pairs are also at almost exactly the
same longitude, so that a line connecting the members of each pair is only
degrees from a perpendicular drawn to the equatorial plane. The same symmetry
is found between two pairs of the eight octopoles. Lines connecting the members
of the two pairs at longitudes and are just degrees from a
perpendicular to the plane. The plane of creation passes between the
quadrupoles. Four of the five pairs of multipoles are arranged perpendicularly to
the plane of creation. These symmetries add two new orders of improbability to
the already highly improbable alignment of the multipoles with this plane. The
perpendicular orientation of four-fifths of the multipole pairs very strongly
implies a causal relationship between them and the plane of creation.

If the CMB was relic radiation from a time when matter was changing from a
homogeneous plasma state into individual atoms, there should not be any
systematic anisotropy in the temperature data. The existence of the CMB
multipoles and their alignment with a plane directly contradicts the hypothesis
that the CMB radiation was emitted 13.6 billion years ago. This radiation was not
emitted when matter was distributed the universe in a highly homogeneous and
isotropic manner. Since this is not the origin of the CMB radiation, it is no longer
empirical evidence supporting a previous Big Bang event. Without this support
and in light of the preferential distribution of galaxies in the universe about a
universal plane, the Big Bang hypothesis is no longer the most credible
cosmological theory.

6. The Universal Material Plane

The extremely high correlation of the CMB multipoles with the plane of
creation clearly indicates the two are causally connected. There is a well-known
causal relationship between the CMB radiation and the Milky Way which has the
potential to explain the presence of these multipoles.

The unprocessed measurements of the CMB radiation do not show a highly

uniform temperature. This microwave background radiation originates at some
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large distance from us. Over about 20 percent of the sky this radiation must pass
through the relatively dense plane of the Milky Way to reach us. Due to various
physical processes, matter in the Milky Way plane emits microwaves of the same
general frequency as the CMB. A map of this foreground radiation plus the
cosmic microwave background radiation does not show a highly uniform
temperature across the celestial sphere. The effects of the rotation of the galactic
plane upon temperature readings are clearly evident in this data. [6] Removing
the foreground radiation caused by Milky Way microwave emissions and
galactic rotation from the raw temperature data is required to show a cosmic
microwave background radiation with a highly uniform temperature.

About half of all matter within 36 Mly is concentrated in the plane of the
grand universe. The galaxies in the plane of the superuniverse space level are
emitting microwaves in the same frequency range as the CMB for the same
reasons that the Milky Way galaxy does. This plane is also in gravitational
rotation just like the plane of the Milky Way. This necessarily generates a
foreground radiation which overlays and is added to the CMB radiation, which
is then no longer highly uniform in temperature. The deviation from temperature
uniformity will be relative to and aligned with the plane of the grand universe,
just as the foreground emissions of the Milky Way are aligned with its plane.
This foreground radiation from superuniverse microwave emissions and rotation
can theoretically account for the appearance of the CMB multipoles and their
alignment with the gravitational plane of the grand universe.

Disregarding the origin of the CMB radiation for the moment and assuming
that it is highly uniform in temperature, there is a credible explanation for the
CMB multipoles based upon the confirmed existence of the superuniverse space
level and its rotation. This explanation also applies to the preferential
concentration of mass about the plane of creation apparent in the first outer
space level and beyond. Given this distribution of mass in the universe, CMB
temperature measurements would have to be altered by the foreground
emissions from the galaxies in this plane, as well as the gravitational revolution
of matter about the center of the universe.

This is a credible explanation for the CMB multipoles based upon known
physical relationships, but it depends upon the preferential distribution of matter
in a universal plane. The dramatic increase in the quantity of extragalactic data
over the last decade confirms the existence of this universal material plane on all
cosmic scales.

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 The Superuniverse Wall defines the gravitational plane of the grand universe,
and the superuniverse space level is about 30 Mly in diameter. The Local
Supervoid is a much larger cosmic structure with a diameter of about 1 Bly. It is
constituted of three local voids, whose centers define a plane that is close to that
of the grand universe. The Sloan Great Wall defines the gravitational plane of the
first outer space level, which is exactly the same as that of the grand universe.
The first outer space level has a diameter of perhaps 4 Bly. Within and beyond
the first outer space level, extending out to the limit of the Hubble sphere, the
distribution of supernovae and quasars define a gravitational plane in which
galaxies are preferentially concentrated. This plane is within one degree of the
plane of the grand universe. Since quasars are the most distant observable objects
in the universe, this material plane is extends all the way out to the observable
limits of the universe.

The empirical data firmly establishes the existence of a universal material

plane on all cosmic scales from the smallest to the largest. This preferential
distribution of galaxies in the universe potentially explains the appearance of the
CMB multipoles, which otherwise remain inexplicable anomalies. The
statistically extreme confidence level at which the CMB multipoles are aligned
with this plane and the major cosmic structures on it leads to the clear inference
that the two are causally related. Such a universal cosmic structure is impossible
under the Big Bang hypothesis, which requires a homogenous and isotropic
distribution of matter on the largest cosmic scales. Since this hypothesis is
disproven by the empirical data demonstrating the actual distribution of matter

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in the universe, the CMB radiation could not have arisen as an evolutionary
consequence of a primal explosion. This radiation is not evidence of the Big
Bang. The multipole temperature anomalies in the CMB are evidence of the
existence of a universal material plane.

The preferential distribution of matter in a universal plane is determined

from the accurate longitudes and latitudes for hundreds of thousands of
extragalactic objects. This finding does not really depend upon having accurate
distances to these objects. Their preferential distribution about a great circle on
the surface of the celestial sphere at densities much higher that what a random
distribution can explain is sufficient to establish the existence of this plane. These
locations are a primary form of data that is not processed or interpreted.
Although it is possible that an examination of the distribution of the
million currently identified extragalactic objects on the celestial sphere might
show something different from this planarity, this is highly improbable. The
hundreds of thousands of objects already examined cover about half the celestial
sphere and constitute a representative sample of all galaxies at all distances
within the Hubble sphere, based upon their redshifts.

The available evidence refutes the hypothesis of a Big Bang. Therefore, the
CMB radiation did not arise a few hundred thousand years following such an
event. Nevertheless, this radiation is present and does appear to be highly
uniform. This uniform temperature is measured in every direction and is just a
little above absolute zero at . This radiation is not the evolutionary relic of
a prior Big Bang. Revelation explains the origin of this universal phenomenon in
terms of the presence of gravity.
Throughout all organized space there are gravity-responding energy currents,
power circuits, and ultimatonic activities, as well as organizing electronic
energies … Gravity presence and action is what prevents the appearance of the
theoretical absolute zero, for interstellar space does not have the temperature of
absolute zero. 42:4.6

Gravity is universally present and effects “energy currents, power circuits,

and ultimatonic activities, as well as organizing electronic energies.” This gravity
action causes the emission of radiant energy which is detected as the uniform
cosmic microwave background coming at us from every direction. The
observational data on CMB temperatures, which once appeared to support the
Big Bang hypothesis, now becomes evidence supporting the existence of the
universal material plane.

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 The simplest and most logical explanation for the existence of a material plane
of creation is the universal revolution of galaxies due to gravity. It is impossible
for the linear gravity of Newton and Einstein to hold all of creation in
gravitational revolution. Revelation describes a new type of central force –
absolute gravity – which is capable of doing so. It revealed description matches
the only other type of central force theoretically able to hold satellites in stable
orbits; a directly proportional central force. The existence of a single gravitational
plane requires a single center of universal revolution – the Isle of Paradise. The
existence of a universal center of gravity and revolution eliminates the possibility
that the universe began with the primal explosion of a gravitational singularity.
The phenomenon of space expansion is observable, but it cannot be explained by
the impetus imparted by a primal explosion, since there never was a Big Bang.
There must be some other cause for space expansion – such as space respiration.

There is no longer any scientific basis for placing an age limit on the universe.
A period of revolution about Paradise of 87 billion years is entirely reasonable
from a scientific perspective. The Andronover nebula began to form 875 billion
years ago and is the 876,926th nebula initiated by the Master Force Organizers.
This is no longer an insupportably long time. The revolution of galaxies in the
space levels around Paradise may have been going on for many trillions of years.
The evolution of baryonic energy-matter from space potency and cosmic force
has been going on for longer still. In current theory the universe is tightly
constrained by a relatively fixed period of existence. In revealed cosmology the
age of the universe expands profoundly. The enormity of the dimension of time
overwhelms the finite domain of space, reaching unimaginably far back into the
mystery of the eternal past.

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 Chapter 17
Cosmic Philosophy

Mortal man is passing through a great age of expanding horizons and enlarging concepts
on Urantia, and his cosmic philosophy must accelerate in evolution to keep pace with the
expansion of the intellectual arena of human thought. 104:3.2

Revelation affords a common meeting ground for the discoveries of both

science and religion and makes possible the human attempt logically to
correlate these separate but interdependent domains of thought into a well-
balanced philosophy of scientific stability and religious certainty. 103:7.9

In the last century mankind’s idea of the size of the universe has expanded a
million-fold, while his ideas about God have not changed at all. Philosophy has
become increasingly unable to overcome the spiritual confusion precipitated by
rapidly advancing scientific knowledge and concepts, leaving man disoriented
and lost in a bipolar, double-truth reality. The spiritual truths of religion and the
material truths of science have never seemed more irreconcilable with one
another.

Revelation describes the inalienable cosmic insights at the root of both faith
and reason. A new model of the universe is presented that is commensurate with
the emergence of a new epoch of human civilization. New and enlarged concepts
about the reality of the personality of God are revealed. These are the elements
from which a higher cosmic philosophy can be evolved, one that is capable of
unifying the discoveries of both science and religion in a single true perspective
of reality.

1. The Hunger for Truth

It requires no great insight to discern that we live in confused times. Forceful

and opposing cultural currents muddle the modern understanding. There is a
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deep disorientation in modern attitudes which breeds a general distrust of all
philosophies and beliefs. The most educated tend to believe that absolutely
everything is relative. A generally materialistic perspective turns consciousness
inside-out into some sort of physical mechanism. Philosophy has degenerated
into an extreme skepticism which does not believe there is any such thing as
truth. Life seems to have no cosmic meaning, value, or purpose. “Nameless
despair is man’s only reward for living and toiling under the temporal sun of
mortal existence.” 102:0.1

While the relentless advance of scientific knowledge has succeeded in

progressively unifying our understanding of the outer world, modern art and
literature express the profound confusion, anxiety, and alienation experienced in
the inner world of modern man. We awake to find ourselves in a world
permeated by contradiction, paradox, and absurdity. In some the stress of
dwelling in such a double-truth reality eventually provokes a profound despair
which can become existential. A soul who has sincerely sought the truth and
found only doubt, deception, and delusion suffers deeply. Torment can drive a
soul to the extreme of nihilism.

The majority never experiences such depths, but contemporary life is

overshadowed by a foreboding sense of despair. Thoreau’s insight that “the mass
of men lead lives of quiet desperation” still seems accurate. The Enlightenment
ideal promised that the pursuit of true knowledge would lead to a better society
and a happier life, but this promise has not been kept. “The pursuit of mere
knowledge, without the attendant interpretation of wisdom and the spiritual
insight of religious experience, eventually leads to pessimism and human
despair.” 195:6.3 The Enlightenment began with the promise of utopia attained
through the power of reason but is ending in pessimism and despair. What
initially began as a spiritual quest for true knowledge has now largely degenerated
into nothing more than the pursuit of merely useful knowledge. The fact that so
many do not see a real distinction between the two is a measure of the spiritual
coarseness and crudity of contemporary thought.

The prevailing secular attitude is not entirely unique to these times; the times
of Jesus’ bestowal are generally similar in attitude. “Western civilization was at
this time intellectual, war weary, and thoroughly skeptical of all existing
religions and universe philosophies.” 195:0.2 When Pilate remarked, “Truth, what
is truth — who knows?” 185:3.5 he was merely expressing the general attitude of
disbelief in the objective reality of truth. Two centuries later the Roman emperor
Marcus Aurelius expresses the same belief: “Everything we hear is an opinion,
not a fact. Everything we see is a perspective, not the truth.” This relativistic
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observation could have been made yesterday. The Christian church re-
established the west’s belief in the reality of truth based upon its ecclesiastical
claim to spiritual authority, and this attitude prevailed up to the Enlightenment.
When the 19th century philosopher Nietzsche describes truth as “a mobile army
of metaphors, metonyms, and anthropomorphisms,” he is only expressing the
growing disenchantment of western culture with the ideal of truth. He is a
harbinger of modern attitudes when he follows this disillusionment to its logical
conclusion that God is a fairytale. “God is dead. God remains dead. And we have
killed him.” If the reality of truth does not originate with God, then truth and all
other values attributed to Deity must actually be the creations of the god-like
intellect of man.

Nietzsche’s assertion of the spiritual supremacy of the human intellect was

profoundly shocking at the time. It has now become the unspoken and forgotten
premise underlying modern secularism. “The father of secularism was the
narrow-minded and godless attitude of nineteenth- and twentieth-century so-
called science — atheistic science. The mother of modern secularism was the
totalitarian medieval Christian church.” 195:8.2 Secularism is now the preeminent
attitude in the west. “At the time of this revelation, the prevailing intellectual and
philosophical climate of both European and American life is decidedly secular —
humanistic.” 195:8.3 The spiritual power and sovereignty which rightfully belongs
only to God is now being claimed by a secular brotherhood of the intellect.

This claim to authority is based upon an almost entirely unrecognized belief

in Nietzsche’s demonic idea of man as superman. Since the human ego is the
creator of values, it can, through its superior strength and cunning, create its own
system of values which leads to the happiness of satisfying its primal desire for
power and dominance. Modern civilization is now reaping the harvest of this
rebellion against God’s spiritual sovereignty. “Twentieth-century secularism
tends to affirm that man does not need God. But beware! This godless
philosophy of human society will lead only to unrest, animosity, unhappiness,
war, and world-wide disaster.” 195:8.5

There was a time when men thought that spirits dwelt in stones, trees,
mountains, and celestial orbs. Now we are learning the truth. “Science is slowly
but effectively destroying [man’s] superstitions...” 118:10.14 Magical thinking is
being gradually replaced by the realization that material effects have material
causes. We are beginning to understand that spiritual effects have spiritual
causes. Nihilism is, at its root, a state of abject spiritual despair. Spiritual despair
has its spiritual cause in the godless philosophy of secularism. The idea that

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secularism can foster a more ethical society or promote personal happiness is the
most misleading of all mass delusions.

This is not a new insight. The origin, nature, and consequences of this
delusion have been previously described by too many others too many times to
mention. There is a general recognition that faith in God is the apparent solution
to pessimism and despair. Almost everyone would like to believe in a loving and
merciful God who offers man the salvation of eternal life. But the way to attain
this saving faith in God is not necessarily clear. The desire to believe in God is
not the same as actually believing in Him. “There is a vast difference between the
evolutionary will-to-believe and the product of enlightened reason, religious
insight, and revelation — the will that believes.” 102:3.13 As a sweeping generality,
man has always believed there is an invisible spiritual world controlling the
visible events in the material world. Man has a desire to believe in a God who
rules this spiritual world and to whom he can appeal for a continuation of his life
in the world beyond the grave. Since this desire is present in all men and women,
it is reasonable to believe that it comes from God.

But it can also be argued that this will-to-believe is just a fabrication of man’s
wishful thinking. Secular thought agrees that this will-to-believe exists in man
but asserts that it is an outgrowth of the biological imperative of the survival
instinct. Such arguments do not prove anything, but they do raise doubts about
the existence of God and the desire to believe in Him. Wherever we look, belief
in the existence of God is challenged by doubt. A thoroughly honest evaluation
of the question of God on both sides discloses something like a rough balance
between rational arguments for and against the existence of God; there seem to
be as many good reasons to believe as there are to doubt. No matter what facts
reason investigates or how carefully it examines the evidence, it cannot reach a
conclusive answer to the question of God. We find ourselves frozen on the dead
center of rational indecision.

Reason alone cannot legitimately progress beyond the attitude of agnosticism,

but it can use the law of causality to frame its indecision as a choice. The will-to-
believe in God is inherent in man. This desire must have a preceding cause, and
this cause is either a spiritual one or a material one. Reason can then think
through some of the ramifications of this choice. If God is the cause, He exists
and there is hope for man. If the mindless physical universe is the cause, there is
no apparent reason to believe that God exists. If there is no God, this desire to
believe in Deity is the cruelest and most persistent deception ever perpetrated
upon mankind by a universe that is absolutely hostile to man and his fate; there
is absolutely no hope for man.
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 Moral self-consciousness directs man’s thoughts and actions in conformance
with spiritual values. If God exists, the spiritual values behind man’s moral
nature have an objective origin in the spirit reality of God. If only an inanimate
physical universe exists, then moral self-consciousness is a delusion. Science
believes that everything happens in accordance with the law of causality as it is
realized in fixed physical laws. No freewill choice is possible in a purely material
reality governed solely by the law of causality. Man is self-deceived when he
believes that he has the power to choose between a right and wrong course of
action. The universe is amoral, so human self-consciousness can only be some
sort of exotic material mechanism whose responses are wholly determined by
various preceding physical stimuli.

The moral nature is profoundly repulsed by this idea, which annihilates all
hope and makes an absurdity of every choice between right and wrong. We are
confronted with the existential choice of believing or disbelieving in the validity
of our own moral natures: Is man just another animal or is he something more?
No one doubts that an amoral consciousness can initiate actions in the objective
world in response to inherent biological urges. The question is whether or not
man’s moral self-consciousness can cause events to occur in the objective world
which differ from the predictable responses of animal consciousness to biological
impulses. It is self-evidently true that moral consciousness makes choices which
can override motivations arising from the physical nature. We can choose and
actually do things which are contrary to some of our physical urges, impulses,
and desires, because we believe these are the good and right things to do.
Subjective moral self-consciousness can make decisions based upon values,
instead of in response to material motivations. Moral choice is, therefore, a reality
in the universe, not a subjective delusion.

Moral self-consciousness cannot be physical in nature, because it can

overpower the biological dictates driving simple animal consciousness. The
ability of moral self-consciousness to act in the world independently of and
contrary to the predetermined chain of physical causality conclusively proves its
ontological difference from material reality. To the extent that physical events are
not random, they are wholly determined by the law of causality. From a scientific
perspective any change in the physical sequence of events can only occur in
response to a physical cause. If moral choice was a physical energy cause, it
would necessarily be an effect predetermined by some preceding physical cause.
There is no choice within the purely physical level of reality. Freewill moral
choice can initiate actions which violate the chain of causation controlling
physical events and, therefore, it cannot be a physical cause.

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 The material intellect is able to reason out better means of attaining
indiscriminate ends. The moral intellect discriminates the greater from the lesser
good and is able to reason out better means of attaining better ends. “Moral self-
consciousness is true human self-realization and constitutes the foundation of the
human soul.” 133:6.5 The ontological nature of moral energy is directly related to
the cosmic reality of the soul. Moral self-consciousness has insight into the
spiritual values of goodness, truth, and beauty. The moral energy expended to
choose and act upon spiritual values is the cause of changes in subjective
reasoning, which then cause changes in the objective material world. Spiritual
values inspire moral choice; moral decision leads to moral thinking; moral
thinking and decision causes moral action. Moral self-consciousness believes in
the truth that the will-to-believe has its spiritual cause in God, who is the origin
of spiritual values. This leads to the moral realization that man has a duty to
believe in God. Deep reflection eventually leads to the moral conviction that man
has no right not to believe in God: To doubt God or His goodness would be
untrue to the deepest part of what it means to be a morally self-conscious being.

Moral self-consciousness can overcome the indecision of reason and realize a

true belief in God. But the belief of the moral intellect can never fully vanquish
doubt, because the roots of belief are firmly planted in the soil of knowledge. To
believe in God is to believe in the truth of certain ideas and concepts about Him.
While beliefs about God may be more or less true, they are inherently incomplete
and, so, uncertain and doubtful to some degree. Knowledge is always increasing,
and nothing less than an absolutely comprehensive knowledge could ever free
belief from all possible doubts. Belief can never completely overcome doubt,
because belief depends upon certain ideas about God, and these ideas are
constantly changing in response to new knowledge and new understanding.

While belief can never vanquish doubt, we nevertheless feel a compelling

sense of moral duty to do the right thing, what Kant referred to as the moral
imperative. Similar to the will-to-believe, the moral imperative is evolutionary
and inherent in man. The moral intellect finds it reasonable to believe that this
will-to-righteousness comes from God, as do spiritual values. Goodness, truth,
and beauty are values which we discern in things, meanings, and other values.
But what is goodness and what is truth? When the moral intellect attempts to
grasp these values as they exist in-and-of-themselves (as noumena), it cannot
find them. All we can see are specific things, meanings, and values with which
the values of truth, beauty, and goodness are associated. We see a single value of
goodness in greater or lesser degree as it is present in innumerable things. When
we look for this single value of goodness as an isolated object of awareness, as a

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phenomenon in consciousness, we discover that we cannot find it. The moral
intellect believes that God must exist and that these spiritual values must come
from Him. But the inability of the moral intellect to grasp these spiritual values
directly as isolated objects in its awareness raises the possibility that these values
are being projected by the moral intellect onto the phenomena of consciousness.
The moral intellect cannot be certain beyond all doubt that these values exist
independently of its own reality.

It has been observed that beauty lies in the eye of the beholder. There is no
doubt that where once we may have seen little goodness, truth, or beauty in
certain things, we might now see more of these values. What we once saw as
true, we might now see as untrue. This necessarily means that spiritual values
are qualities attributed to particular phenomena of consciousness; if they were
inherent therein, our evaluation of them would not vary. Since the attributions of
spiritual values to phenomena can and do change over time, it appears that the
moral intellect is somehow attributing these values to specific phenomena in our
awareness. But this attribution of spiritual values does not alter objective reality.
It is a fact that things fall toward the ground. At one time it was believed this
happened because everything has its natural place. Earth is the heaviest
substance, so things naturally move toward the earth, whose natural place is at
the center of the universe. The value of truth was subjectively attributed to this
concept, because it made complete sense to everyone. But the objective truth of
gravity is a different concept.

It is a simple fact that man has a moral intellect which feels a sense of duty to
do what is right. Moral self-consciousness forms a subjective ideal of God from
its ideas about God, and the values of perfect truth, beauty, goodness, mercy,
justice, wisdom, and love are attributed to this ideal. Man’s attribution of these
values is necessarily imperfect. God’s attribution of these values to things,
meanings, and other values is absolutely perfect and altogether righteous. While
the moral intellect believes that this ideal of God must be true, it also realizes that
it does not perfectly correspond to the objective reality of God. God is more than
a spiritual ideal. An ideal cannot attribute spiritual values. The ideal of God is an
object in moral self-consciousness to which we attribute spiritual values. The
ideal of God is not the Deity personality who attributes spiritual values to things,
meanings, and other values with absolute perfection.

Belief cannot overcome all doubts about God. Faith can vanquish doubt. Faith
is not directly concerned with ideas and ideals. “Faith is concerned only with the
grasp of ideal values.” 99:5.8 The moral intellect cannot directly grasp spiritual
values; faith can and does. Moral self-consciousness believes that the spiritual
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values of goodness, truth, and beauty must be objective realities originating in
God; faith knows that they are. “Faith is the act of recognizing the validity of
spiritual consciousness — something which is incapable of other mortal proof.”
103:7.13 Faith is that unchallengeable insight into reality – that spiritual

consciousness – which recognizes that the moral awareness of these ever-present

and familiar values is by virtue of our perception of their objective spiritual
reality. Belief is a conclusion which can be shared with others. Faith is an
exclusively personal spiritual perception of the realities of God.

Jesus counsels us that “whosoever has been born of the spirit has in himself
the power to overcome all doubt, and this is the victory that overcomes all
uncertainty, even your faith.” 142:5.3 To have faith is to have the power to
overcome all doubts about God. Faith does not deny or dismiss honest doubts.
When intellectual doubts appear, faith-consciousness overcomes them with a
vision of the spirit reality of God. To be born of the spirit is to see with the eyes of
spiritual consciousness. To see in this way is to have faith, “the power to
overcome all doubt.” Belief is constantly challenged by life situations and
circumstances which raise doubts about God. “There is but one struggle for those
who enter the kingdom, and that is to fight the good fight of faith. The believer
has only one battle, and that is against doubt — unbelief.” 159:3.8 The reality of
spiritual consciousness transcends the reality of moral self-consciousness. “Faith
is the energy of the better life” 131:3.4 lived in the spirit presence of God.

The nature of the spirit insight of faith is not completely beyond rational
understanding. Reason also depends upon spirit insight. Reason assumes that
events are always related to one another by the law of causality. There is,
however, no conclusive proof that the sequential relation of cause and effect is
universally true. It has long been realized that the law of causality is an a priori
insight into the nature of reality. We simply accept it as self-evidently true and
do not demand or expect further proof. The strength of this insight leads us to
never doubt that everything has a cause.

Science is content to simply trust that this insight into the law of causality is
universally and eternally true, since it appears to work so well. Philosophy
inquires after its origin. A considered and careful reflection of the axiom of
causality discloses that no arguments, evidence, or proofs can ever persuade
reason to seriously doubt its truth. This insight is before, above and beyond any
intellectual doubts. At the same time it serves as the sure and certain foundation
for all reasoning. The presence of this invariable and unchallengeable insight in
our awareness cannot arise from the material reality investigated by science. It is
a priori, present before there is any personal experience, so it cannot arise as a
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consequence of experience. It cannot arise from the intellectual reality
investigated by philosophy, since this insight is the foundation of reason and
relatively invulnerable to intellectual doubts. Logically, the insight of causality
must be a spiritual reality which transcends the levels of matter and mind.

To believe that this logical conclusion about the insight of causality must be
true is not the same as knowing that it is true. The truth about the spiritual origin
of this insight is realized in personal experience by a certain feeling which
accompanies the contemplation of it. “You cannot perceive spiritual truth until
you feelingly experience it.” 48:7.18 “It is the indwelling Thought Adjuster that
attaches the feeling of reality to man’s spiritual insight into the cosmos.” 102:3.12
The moral intellect can attain to the conviction of belief, but there is something
more than conviction behind the truth of the law of causality, something
additional that elevates it beyond intellectual doubt. Reason and faith both arise
from man’s spiritual insight into the cosmos. The self-evident and
unchallengeable certainty of these cosmic insights comes from the “feeling of
reality” that quickens them. This “feeling of reality” is an incontrovertible proof
which comes from the Spirit of God. It is not possible to demonstrate this proof
to others; it is an exclusively personal experience of genuine religion.
There is a real proof of spiritual reality in the presence of the Thought Adjuster,
but the validity of this presence is not demonstrable to the external world, only
to the one who thus experiences the indwelling of God. 103:7.14

Faith and reason derive their authority from inalienable spiritual insights
present in the self-conscious religious experience of man. There is a third
inalienable spiritual insight. There is within us an ever-present hunger for truth –
all truth. This hunger is never-ending. An eternal effect must have an eternal
cause. “The hunger for truth is a revelation.” 102:3.12

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2. Revealed Cosmology

Because your world is generally ignorant of origins, even of physical origins, it

has appeared to be wise from time to time to provide instruction in cosmology.
101:4.1

While statements with reference to cosmology are never inspired, such

revelations are of immense value in that they at least transiently clarify
knowledge by: …

1. The reduction of confusion by the authoritative elimination of error.

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 2. The co-ordination of known or about-to-be-known facts and observations….

5. Presenting cosmic data in such a manner as to illuminate the spiritual

teachings contained in the accompanying revelation. 101:4.5-10

The larger purpose of science is to discover the truth about the material
world. “Science is slowly … providing a new and enlarged factual basis for the
comprehension of the meanings of philosophy and the values of true spiritual
experience.” 118:10.14 Since a truly cosmic philosophy is tied down on one end to
the state of scientific knowledge, it might be expected that scientific thought
would be included in The Urantia Book. In particular, a better understanding of
true cosmology should illuminate the spiritual teachings presented by revelation.
However, a Melchizedek tells us that they are not permitted to include
undiscovered scientific facts and knowledge in this revelatory record. “…within
a few short years many of our statements regarding the physical sciences will
stand in need of revision … The cosmology of these revelations is not inspired. It
is limited by our permission for the co-ordination and sorting of present-day
knowledge.” 101:4.2 Several scientific facts needing revision have already been
identified subsequent to publication, such as the stated distance to the
Andromeda galaxy.

The Urantia Book is unique for its inclusion of so much scientific thought in a
work purporting to be a revelation. Cynics see this inclusion of science as a mere
ploy to gain credibility for the book. They point to the few factual scientific errors
it contains as proof that the book cannot be a revelation. They argue that the
passage about limitations to revelation, which excuses these errors, was put in by
some clever human author to forestall future criticism of the scientific facts it
does contain. They further argue that the book contains nothing relating to the
numerous scientific advances which have occurred since its publication; there is
no scientifically verifiable fact in it that was unknown in 1955. In this highly
skeptical view, this work cannot be accepted as authentic revelation unless and
until it is scientifically proven to contain at least one entirely new physical fact
which was completely unknown and unsuspected in 1955.

On the other side, many advocates dismiss this skeptical demand as being
beyond the stated scope of the work. They argue that all of the science in the
book was known at the time of publication for the simple reason that the
revelation mandate is limited to the co-ordination and sorting of present-day
knowledge. “The laws of revelation hamper us greatly by their proscription of
the impartation of unearned or premature knowledge.” 101:4.1 From this

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perspective, new and advanced scientific knowledge is not presented, but this
deficiency does not have any bearing upon the authenticity of this revelation.
Because of the obvious instability of scientific knowledge due to its constant
advance, the revelatory nature of the book can only be evaluated based upon the
superior merits of its spiritual and philosophical truths.

Neither of these generally scientific and religious perspectives encompasses

the full content of the book. The spiritual truth and insights it contains do stand
upon their own merits, independently of scientific knowledge. But these things
are presented in the context of a new model of the physical universe which gives
new meaning to the eternal truth that God is the Creator, Controller, and
Upholder of Reality. Undiscovered scientific facts do not appear to be given in
the book, but several new scientific concepts are presented. The new model of the
universe requires an expanded physics which includes the creation and
evolution of energy-matter from cosmic force, the existence of Paradise at the
eternal absolutely stationary center of time-space reality, the central force of
absolute gravity, and the expansion (contraction) of space from one location in
the universe instead of every location.

These new physical concepts were not empirically verifiable at the time of
publication. In fact, all of them contradicted the prevailing scientific
understanding of the times. They were (are) radically new scientific concepts and
hypotheses without any apparent scientific basis. The Big Bang hypothesis
currently is seen as the most credible cosmology, because it offers the most
comprehensive explanation for the greatest number of facts. From the
perspective of the scientific community, revealed cosmology is just another
widely speculative and fanciful hypothesis. It has no scientific credibility
because it purports to explain facts which are not in evidence, while relying in
part on physical laws for which there is no empirical verification.

This situation was true at the time of publication and for decades afterward.
During this period, the emerging empirical evidence appeared to consistently
support and strengthen the Big Bang hypothesis and refute the ideas of revealed
cosmology. Recent advances and developments have reversed this situation. It
can now be empirically demonstrated that several central predictions of revealed
cosmology are correct, while the Big Bang hypothesis is no longer credible. For
example:

Preferential Distribution of Universe Matter: All 20th century cosmologies begin

with the axiom of the cosmological principle: Energy-matter is distributed
homogeneously and isotropically throughout the universe on the largest scales.

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This follows from the premise of a primal explosion. Revealed cosmology is
unique in its description of a universal plane of creation about which universe
matter preferentially clusters. For half a century the available data appeared to
confirm the cosmological principle. The available data now clearly demonstrates
the existence of the plane of creation out to the furthest possible limits of
observation represented by the CMB radiation. The cosmological principle is
demonstrably disproven. Only revealed cosmology predicts the existence of the
plan of creation, which can now be seen to exist.

Space Expansion: Modern cosmology begins with Hubble’s discovery of the

expansion of space. All 20th century cosmologies are based upon the entirely
logical conclusion that the expansion of space must have been mechanically
initiated by a primal explosion of some sort. Revealed cosmology describes a
different cause for space expansion that is completely unrelated to any primal
explosion – space respiration. This alternate cause of space respiration has not
been confirmed. However, the existence of the plane of creation refutes the
cosmological principle, which makes a primal explosion 14 billion years ago
impossible. If expansion was initiated in this way, the energy-matter of the
universe would necessarily be distributed according to the cosmological
principle. While space expansion is a fact, it cannot have been caused by any sort
of Big Bang. Only revealed cosmology predicts a cause for space expansion that
is unrelated to any sort of primal explosion.

Absolute gravity and Universal Revolution: Revealed cosmology describes a new

form of gravitation as the cause of the preferential distribution of matter in the
plane of creation. There was no evidence of any form of gravitation other than
linear gravity prior to 1970. The existence of the plane of creation can only be
credibly explained by the universal revolution of energy-matter in a plane due to
gravitational force. It is impossible for linear gravity to explain this universal
revolution, because it is an inverse-square force. Since gravity is the only credible
explanation and this cannot be linear gravity, there must be a different type of
gravity which is not an inverse-square force. The directly proportional force of
absolute gravity was theoretically identified in the late 19th century but discarded
as physically unreal. Substantial evidence for this physical law is found in the
dynamics of galaxies within 100 Mly. The reality of absolute gravity is apparent
the existence of the plane of creation. Only revealed cosmology predicts the
existence of absolute gravity.

Concentric Space Levels: Current cosmology does not admit the possibility that
the universe is structured in rings of galaxies revolving about a single center,
since this cannot occur under the premise of a Big Bang. Revealed cosmology
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describes concentrically arranged space levels. There was no evidence of these
space levels at the time this revelation was published. The existence of the
superuniverse, first, and second outer space levels can now be verified by direct
observation. These concentric space levels align with the plane of creation and
are structured about the center of the universe. Revelation describes a
counterclockwise revolution for the superuniverse space level and a clockwise
revolution for the first outer space level, and this motion can now be empirically
verified. Only revealed cosmology predicts the existence of these concentric
space levels on the plane of creation, including the alternate revolutions of the
superuniverse and first outer space levels.

Internal Structure of the Grand Universe: Revealed cosmology describes seven

superuniverses organized in an orbit about the Isle of Paradise. This internal
structure includes an apparent void at the location of Paradise, which has been
confirmed. Relatively narrow limits of proportionality on the distance to the
center of the universe and to the far border of the grand universe are imposed by
this revealed internal structure, based upon the size of our superuniverse of
Orvonton. There is the further restriction that Orvonton must be a gravitationally
bound whole, since it revolves about its own center of gravity. It is now known
that Orvonton is the Local Group, which has an approximate radius of 4 Mly.
Based upon this radius, the predicted distances to the Isle of Paradise and the far
border of the grand universe have both been confirmed by the data. Only
revealed cosmology predicts the existence of the grand universe and accurately
describes its internal structure and dynamics.

The Center of the Universe: Current scientific cosmology denies the possibility of
a center to the universe. The seven superuniverses are arranged in an orbit about
a gravitational center. A significant portion of the core of the first outer space
level, represented by the Sloan Great Wall, lies in the same gravitational plane as
the superuniverses and is also structured about this same gravitational center.
The galaxies beyond the first outer space level cluster about this gravitational
plane extending out to the limits of observation, from which it can be inferred
that they are also structured about this center. Only revealed cosmology predicts
the existence of a center to the universe, which is now scientifically confirmed.

In 1955 there was no scientific knowledge which might justify or have led to
these predictions. These are all entirely new and original concepts. They are
irreconcilable with the central concepts of every version of modern cosmological
theory. All of the available evidence over the course of the 20th century appeared
to refute and disprove these concepts. It is obviously impossible that the many
original predictions made by revealed cosmology could have been dreamed up
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by someone, and then, after fifty years of appearing to be conclusively refuted by
the facts, suddenly all of them are scientifically confirmed to be true. If it is
impossible that this happened by accident, then it necessarily happened by
design. The historical facts conclusively demonstrate that the authors of The
Urantia Book were in possession of an advanced scientific knowledge which was
humanly unavailable at the time of publication.

The authors knew at the time of publication that these descriptions of the
universe are true. They also knew that these descriptions would be rejected by
the scientific community for some extended period of time. It is now apparent
that these descriptions were prophetic at the time The Urantia Book was
published. They included these advanced concepts with the full understanding
that they would have no credibility in the eyes of 20th century science. But they
could clearly foresee a time when science would confirm the truth of these
prophetic descriptions.

In the light of faith, wisdom discerns that the cosmology in The Urantia Book is
a revelation of higher scientific truth by the celestial teachers who authored it.
This revealed cosmology is part of a larger revelation of truth destined to guide
world civilization toward Light and Life. The Age of Reason is ending in
disappointment and despair. The dawn of the Age of Wisdom is just now
breaking. And this new epoch will bear the fruit of “a well-balanced philosophy
of scientific stability and religious certainty.” 103:7.9
Urantia is now quivering on the very brink of one of its most amazing and enthralling
epochs of social readjustment, moral quickening, and spiritual enlightenment. 195:9.2

3. The Reality of Personality

The Father bestows a fragment of his spirit upon us, and we can come to
know this spirit within us through the religious insight of faith. “Those who
know God have experienced the fact of his presence.” 1:2.8 The knowledge of true
cosmology comes from a scientific study of God’s majestic creation, as guided
and clarified by revelation. Cosmic philosophy is the endless quest for that
wisdom which harmonizes spiritual insight into reality with material knowledge
of the universe. The hunger for truth urges us ever forward. An eternal

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adventure exploring the endless reaches of the cosmos-infinite stretches out
before us.
No matter how much we may advance in experience, understanding, wisdom,
and insight, the nature of the Father-I AM will always remain infinitely beyond
our grasp. It may be that we cannot help but feel overwhelmed and possibly a
little discouraged by this realization. The full truth of the infinite spiritual,
mindal, and material nature about the First Source and Center is forever
unattainable, an absolute mystery. For how could the Father-Infinite ever fully
reveal himself to his finite children? “But even then, much which is impossible to
man is not beyond the reach of the Father in heaven; rather should we recognize
that with God all things are possible.” 163:3.2 While the separate aspects of infinite
reality are beyond our comprehension, the Father-I AM reveals the final
repleteness of his infinite nature in his personality as the Universal Father.

Personality is not simply an attribute of God; it rather stands for the totality of
the co-ordinated infinite nature and the unified divine will which is exhibited in
eternity and universality of perfect expression. Personality, in the supreme
sense, is the revelation of God to the universe of universes. 1:5.13

God is personality. 1:5.7

Philosophy has always recognized fundamental ontological differences

between the realities of spirit, mind, and matter. Properly considered, there is no
philosophy in the absence of a cosmic discrimination between these three
different orders of reality. Spiritual philosophy is concerned with spirit realities,
as natural philosophy is concerned with material ones. Classical philosophy has
consistently sought a metaphysical unification of spirit and matter in mindal
realities, but with only limited success. For all of its efforts to harmonize the
realities of matter, mind, and spirit, philosophy has tended to overlook the
reality of the philosopher, who is something more than spirit, mind, and matter.
Philosophy has never clearly and unambiguously identified personality as a
fourth and unique order of reality that is separate and distinct from spiritual,
mindal, and material realities. Personality is not an attribute, quality, or
characteristic of some phase or phases of these orders of being. Personality is
exhibited in character, but moral character is a consequence of personality not
the reality of it. Personality may be spiritual or material, but personality is
neither spirit nor matter. Material, mindal, and spiritual being may express will,
but only the reality of personality has freewill.
Living being is conscious, even self-conscious to some degree. Personality is
inherently morally self-conscious. To see being is to observe. To see personality is

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to reflect. Being manifests will, the power to do. Personality manifests moral
freewill, the power to be. Being acts. Personality chooses. Being reacts within the
limits of the laws of being. Personality creates from above and before the laws of
being. Being is existential. Personality transcends being. Being is aware of
things, meanings, and values. Personality is reflectively aware of threefold self-
consciousness and other personality presence. Reason thinks. Wisdom judges.
Faith realizes. Personality reflectively experiences the whole. Reflective moral
self-consciousness is the foundation of the cosmic consciousness of personality; it
is the potential for the experiential unification of the cosmic insights inherent in
the human intellect. (cf. 16:6.6-8)

Personality is that changeless reality which unifies every other order and type
of personal reality with its inherent power of freewill. Personality “causes spirit
to strive for the mastery of energy-matter through the mediation of mind.” 112:0.6
“It is characterized by morality — awareness of relativity of relationship with
other persons.” 112:0.11 Each human personality is absolutely unique in the
universe of universes and is bestowed by the Universal Father, the Original
Personality. A few long time students of The Urantia Book have reached the
considered conclusion that the greatest truth it reveals is this concept of the
reality of personality.
The personality of the Universal Father is absolutely changeless. The Father
now unifies, as he has throughout the past and will in the future, “the totality of
the co-ordinated infinite nature and the unified divine will.” In time-space
reasoning, the personality of the Universal Father exists in unqualified eternity
prior to the segmentation of reality into the Seven Absolutes of Infinity. In this
hypothetical original state of reality there is only the I AM. It is impossible to
know the infinity of the Father’s spiritual, mindal, and material natures. It is
possible to know the I AM in the revelation of the personality of the Universal
Father to the universe of universes. The Father’s personality can be known now.
“While absolute Deity is eternal in nature, the Gods are related to time as an
experience in eternity. In the evolutionary universes eternity is temporal
everlastingness—the everlasting now.” 118:1.1 To see Jesus in time is to see a
divinely perfect reflection of the personality of the Universal Father in the
everlasting now.
On the way to Caesarea-Philippi, as they paused for lunch, Jesus asked the
twelve apostles who they thought he was. There was a moment of silence “and
then Simon Peter, springing to his feet, exclaimed: ‘You are the Deliverer, the Son
of the living God.’ …. ‘This has been revealed to you by my Father. The hour has
come when you should know the truth about me.’” 157:3.5-3.6 The following

349
afternoon Jesus further explained: “I tell you that the Father and I are one. He
who has seen me has seen the Father.” 157:6.13 Jesus went on to declare that upon
this rock of spiritual reality he would “build the living temple of spiritual
fellowship in the eternal realities of my Father’s kingdom.” 157:4.5

And thus it was and is and forever will be true of the Eternal Son and of all the
co-ordinate Creator Sons: “He who has seen the Son has seen the Father.” 6:2.2

It is a fact: He who has seen a Creator Son has seen the Father. 32:3.6

His teaching regarding the Father all centered in the declaration that he and the
Father are one; that he who has seen the Son has seen the Father. 169:4.2

… to see Jesus is an experience which in itself is a revelation of the Father to

the soul. 169:4.12

Jesus is the spiritual lens in human likeness which makes visible to the material
creature Him who is invisible. 169:4.13

Philip, have I been so long with you and yet you do not even now know me?
Again do I declare: He who has seen me has seen the Father. How can you then
say, Show us the Father? 180:3.9

…. always remember, Philip, he who has seen me has seen the Father. 181:2.20

Thomas, I am the way, the truth, and the life. No man goes to the Father except
through me. All who find the Father, first find me. If you know me, you know
the way to the Father. 180:3.7

The personality of God was literally present on this planet in the living being
of Jesus. Jesus has ascended from this world, but his living personality is still
present here by virtue of the bestowal of the Spirit of Truth from Salvington. The
experiential realization of the personality of God progresses through the four
reality perspectives of mind, soul, spirit, and personality.
There is first the mind consciousness — the comprehension of the idea of God.
Then follows the soul consciousness — the realization of the ideal of God. Last,
dawns the spirit consciousness — the realization of the spirit reality of God. By
the unification of these factors of the divine realization, no matter how
incomplete, the mortal personality at all times overspreads all conscious levels
with a realization of the personality of God. 5:5.11

350
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