A Study of the Master Universe: Appendices
A Development of Concepts in the Urantia Book
Bill Sadler (William S. Sadler, Jr.)
Appendix 21: The Concept Of The Cosmos Infinite
- 1. The Validity of the Concept
- 2. The Start of the Cosmos Infinite
- 3. The Problems of Space and Infinity
- 4. Again: Cytoplasmic Need Expands Nuclear Functions
- 5. Havona Analogies
The Papers present certain concepts with regard to the general geography of creation. They present the following cosmography: Paradise is at the center of all things. It is encircled by Havona, the central universe. Havona, in turn, is encircled by the seven superuniverses, and this entire aggregation is named the grand universe. The four outer space levels swing around the grand universe and, taken all together, these are designated the master universe. [12:1.4]
We are informed that space now extends on beyond the outer limits of the master universe, but how far is not known. [11:7.5] This extension of space beyond the confines of the master universe is the conjectured geographic site of the future unending universe - the Cosmos Infinite.
Later we will study the growth of the Cosmos Infinite (See Appendix 27; Growth of the Cosmos Infinite); it is our present purpose to study the concept of this limitless creation. As its name might suggest, this domain is conceived as an endless creation. The First Universe, Havona, is the central creation of eternity; the Last Universe, the Cosmos Infinite, is the peripheral creation of infinity. In many respects the final universe will be an expression of the original universe. Each is a projection of God's concept of creation: Havona, the conception of existential perfection; the Cosmos Infinite, the conception of existential-experiential perfection.
1. The Validity Of The Concept
The concept of the Cosmos Infinite is no wild speculation; the Papers refer to it more than once. In speaking of one of the existential relationships of the First Source and Center (the Triunity of Energy Infinity, 1149,8-14) the Papers say that this particular association holds within its existential presence the full ". . . energy potential of the cosmos-infinite, of which the grand universe and the master universe are only partial manifestations." This association releases such energies to the experiential deities as they develop capacity ". . . to control and stabilize the metamorphosing cosmos." The emergence of the Cosmos Infinite is, then, a function of the emergence of the experiential deities. And the Papers go on to say:
-  The Master Architects are presumed to perceive the relationship of the master universe to something external and larger.
- [106:6.4] If a Cosmos Infinite is assumed, there is some endless cosmos external to the master universe.
- [106:6.3] The master universe provides a very suitable experiential foundation for the formation of the Second Experiential Trinity, but its function implies something much larger than this universe.
- [106:0.7] The fact of the existence of coabsolute reality implies the existence of something outside the master universe upon which experientials can be projected.
- [12:2.1] The full expression of the Infinite will require an infinite arena. There must be an unlimited domain on beyond the outer margins of the master universe.
-  The outgoing expression of the First Source and Center may continue on forever, on outward into "absolute infinity."
- [115:3.1] It is impossible to limit the absolute cosmos in concept. Man cannot understand this, because man is a finite creature in an "infinite cosmos."
These citations reasonably validate the concept of some unending creation that will be outside of, and will completely encircle, the entire master universe. This domain would have an inner margin but hardly an outer boundary, at least no fixed boundary in eternity - although it probably would have an expanding periphery at any given moment in time. It would likely have an origin in time, but no ending (no completion) in time. It might have many concentric and ever-larger subdivisions; each of which could have a beginning, a span of growth, an attainment of destiny - but never the last one, not the Cosmos Infinite as-a-whole.
2. The Start Of The Cosmos Infinite
Since Havona appears concurrently with the Infinite Spirit [8:1.8] then, by analogy, may we conjecture that the Cosmos Infinite will make its initial appearance if and when God the Absolute is trinitized by the Supreme and the Ultimate? Such an analogy may be reasonably valid if we are careful to note that Havona makes a total appearance, while the Cosmos Infinite makes only an initial appearance - it begins. Havona is factually limited as to quantity of manifestation; the Cosmos Infinite apparently is not.
We should remember that the Supreme Being will encompass all of the evolved physical power of the Almighty, and that God the Ultimate will embrace all of the transcendental physical power of the Omnipotent. (11,2); (1297,1) The union of the Supreme and the Ultimate in a trinitizing action could accordingly produce a considerable repercussion in the cosmic (material) level of potentials. Such a repercussion might possibly result in the sudden (non-sequential) materialization of the physical universes of the "inner zone" of the peripheral domain of infinity.
We picture the Cosmos Infinite as having many concentric subdivisions. Like the space levels of the master universe, these subdivisions probably grow larger and larger as we move from the inner to the outer subdivisions. We visualize the "inner zone" as being almost inconceivable in size - and, in our concept, this is the smallest of the subdivisions of the infinite universe. It is possible that this (conjectured) inner zone could be as much larger than the master universe as the master universe is larger than the grand universe. As for the eventual size of the total Cosmos Infinite, it appears to be non-static (non-finite) in dimensions; it appears to be an everexpanding and forever-growing expression of the limitless infinity of God.
3. The Problems Of Space Infinity
How can we reconcile the concept of an outer boundary of space, with the concept of an infinite cosmos? Concerning the geography of space, we are informed:
- [11:7.5] Space extends beyond the outer edge of the master universe, but how far beyond is not known.
- [12:5.3] Space is not infinite, but the exact location of its outer limits is not known.
- [11:7.4] Midspace (that which is not-space) eventually encapsulates all space.
These statements tell us that, at the present time, there is room for creative expansion beyond the periphery of the master universe. How much room there may be, is not known. It is known, however, that there is a distant periphery where space does come to an end, and beyond this periphery there is, at the present time, no further room for creative activities. Creative activities, presumably, cannot take place in midspace (not-space). Let us consider space in relation to midspace:
- [12:4.8] Space contains and conditions motion; it moves.
- [11:7.2] Midspace, not-space, is relatively quiet.
If we could reach the outer limits of space we would run into midspace, and this encounter would probably be perceived as an increasing resistance to motion, hence no more room for creative activities.
We have been thinking about space as a constant, as something that is neither increasing nor decreasing in volume. But, do we have to think of space in this way? This would appear to be an open question. Consider the relation of space to Paradise:
- [11:7.5] Paradise bestows space.
- [11:3.1] It seems to originate just under Nether Paradise.
This suggests a continuing process. The idea that space "originates" suggests a process that is going on and on. We therefore offer the following line of reasoning as a means of reconciling the concept of the limits of space with the concept of an infinite cosmos. There are three ways in which we can conceive of space:
- (a) Space is constant in volume. At no point do the Papers state that the volume of space is constant - unchanging. They do say that space is "apparently absolutely ultimate." [118:3.6] If space had a constant volume, an unchanging outer limit, then it would be finite, it could hardly be "absolutely ultimate."
- (b) Space is diminishing in volume. This concept is simply incompatible with the idea of an expanding creation.
- (c) Space is increasing in volume. This is the only conjecture that will reconcile all given data: space that has limits in actuality and in time, and an infinite cosmos that does not have limits in potentiality and in eternity.
If space is an increasing variable, something that is always growing, then it could have an outer boundary at any given time, and could still be actually unbounded in eternity. Any outer boundary of ever-increasing space is located where it is located, only at a given moment of time. At any later moment, this boundary will have moved on, farrther out. Such an ever-moving boundary, such an outward-moving boundary, has a geographic positional value only in time; it has no such positional value in eternity. Space, then, could have limits in time, but these same limits would be nonexistent in eternity. (This may be on way of trying to understand an ultimate reality, something that is superfinite but still subinfinite.)
This concept is quite compatible with space respiration. [11:6] The incoming and the outgoing phases of space respiration could be likened to alternating waves in relation to a constantly out-flowing tide. (Note: in this Appendix, we are dealing with pervaded space only.)
So long as space increases as fast -- or faster -- than creation, it will never limit a potentially infinite cosmos. It accordingly appears that this concept of space as an increasing variable is the only one that will reconcile the time-fact of an outer limit to space with the eternity-fact of a future limitless universe.
4. Again: Cytoplasmic Need Expands Nuclear Functions
We have previously examined the effect on an "inner universe" of the needs of an "outer universe." (See Appendix 11, Section 7; Cytoplasmic Need expands Nuclear Functions.) Perhaps it would be well, at this point, to recapitulate this principle:
- (a) Post-Havona needs. In a certain sense, every creation that is subsequent to the central universe is alike; all are universes that are experiential (non-existential) in nature. Havona has something to give to each of them -- the superuniverses, the outer universes, and the Cosmos Infinite. All lack the quality of inherent, existential, and divine perfection. And in this giving, Havona escapes from the limitations inherent inbeing a universe of original and divine perfection. We can see this most clearly in the relationship which Havona sustains to the imperfect superuniverses. And we can also see what the superuniverses do for Havona when they introduce the evolutionary-growth technique into the central creation, thus superimposing new experiential growth possibilities on existential perfection.
- (b) Post-supreme needs. The creations that appear after the grand universe is settled in light and life are post-supreme domains. These post-supreme creations are the outer space universes and the Cosmos Infinite - everything outside of the grand universe. These realms are organized and settled after the Supreme Being has completed his growth, and after the possibility for finite experience has disappeared from the potentials of cosmic growth. As Havoners must compensate us for the lack of inherent perfection, so will the grand universers compensate the citizens of outer space for their inability to have finite experience.
- (c) Post-ultimate needs. The potentially absolute universe that will sometime exist outside the master creation, is a post-ultimate development. We know that it is post-Havona in status and deduce that it will accordingly be an experiential domain. It is post-supreme, hence devoid of finite experience. It is also post-ultimate, and is accordingly lacking in all absonite experience. The citizens of the (completed) master universe will have to compensate these deficiencies in their service-ministry to the natives of the Cosmos Infinite. Such beings would start their existences on some coabsolute level of creature status that would be devoid of any comprehension of the finite and the absonite antecedents to the attainment of such inherent coabsolute status.
This line of reasoning uses a lot of words that really have very little meaning to us. We know nothing of absonite growth, much less about what may come after it. But we can "feel" this principle in operation when we contemplate the life of Jesus in relation to human beings. Here we have a beautiful example of the ministry of divine perfection on an evolutionary planet and to imperfect human beings. What the perfect beings from Paradise and Havona now do for us in the imperfect time-space creations, we, in turn, will do for the citizens of the outer universes. We are lacking in the perfection of divinity; the Paradise-Havoners bring it to us. The outer space citizens will be lacking in the finite experience of experiential Supremacy; we will take it to them. And some day, in the very remote future, we will join with the citizens of the outer space universes in the ministry to those beings who will be lacking in all knowledge of subabsolute growth and experience - the natives of the Cosmos Infinite.
5. Havona Analogies
It may be possible to shed a little more light on the nature of the Cosmos Infinite by comparing the Last Universe with the First Universe.
The First Universe is Havona, the eternal creation. Since Havona is from the eternal past, its original design must fully anticipate the future nature and requirements of the Cosmos Infinite. Consider the following:
[14:6.38] The capacity of Havona is really unlimited. It will be quite adequate to function ". . . as an experiential training universe for all past, present, or future types of created beings."
Deduction:Havona already anticipates the developments in the Cosmos Infinite and is prepared for the post-ultimate beings who will be native thereto.
[105:7.3] Havona is not absolute, neither is it evolutionary. It "is eternal but not changeless." Havona ". . . is not exactly finite nor yet absolute." It intervenes between absolute Paradise and the finite universes; this is the function of a transcendental; but the central creation is not a transcendental - it is Havona."
Deduction:Havona is uniquely equipped to welcome every type of being from any universe on his way to Paradise.
[11:9.5] "Paradise is the absolute of pattern; Havona is an exhibit of these potentials in actuality."
Deduction:Havona is a qualitative exhibit of the Paradise pattern; the Cosmos Infinite attempts a qualitative and a quantitative portrayal of such pattern.
 Life in Havona is classified as: material, morontial, spiritual, absonite, ultimate, coabsolute, and absolute.
Deduction:The natives of the Cosmos Infinite are going to find their level of function existent in the central universe.
[14:6.1] The activities of the central universe are described as: Havonal, Paradisiacal, and Ascendant-finite - Supreme-Ultimate evolutional.
Deduction:The present activities in Havona will not have to expand (from a qualitative standpoint) in the post-ultimate age.
[14:6.5] Much that is superfinite is going on in Havona. It may be serving many purposes that are". . . beyond the comprehension of the created mind."
Deduction:The central universe is now ready for the happenings of the most remote future.
From all of this, we gather that the Cosmos Infinite is incomprehensible from the standpoint of quality as well as quantity. This final creation must be a projection of coabsolute and associable- absolute values of an experiential nature onto a level of existential absolute value. All relativities have been left behind. But Havona is in readiness for all of these developments, even now.
The First Universe (Havona) is the best one with which to compare the Final Universe (the Cosmos Infinite). Havona is the existential thesis of absolute perfection, propounded by the Universal Father and the Eternal Son, and creatively consummated by the trinitized emergence of the Conjoint Actor. The Cosmos Infinite would appear to be the experiential thesis of coabsolute perfection, propounded by the Supreme Being and God the Ultimate, and creatively initiated by the trinitized emergence of God the Absolute.