t8H3e9 SE@KRE.TEN 'v z8Z3z9, Z2Z3Z1Z4, ZZZMuLtI'uNiVERzUs, by Nathan R. Wood, [1932], at sacRED-texts.com &%$#7EVEn K@LEIN [6012 D. 7EVEn]


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KONKLUZ10N. t8H3e9 sEkRE.T. 'Ov zZz, ZZZZ, ZZZ (FORMULARY KNOWN AS "THE") MuLtI'UNIVERzUs &A&N&D TZHZEZ rIdDLEZ 'Ov TZHZEZEZ MuLtI'uNiVERZUSPIRITEN."
The explanation of the —Which explains which?—The reason of the universe—The Divine Method of Work—The Deeper MyStOrYz (formulary known as Mysteries)—The Riddle of the Universe and the Secret of the Universe.
The Trinity, imaged in the universal law of Triunity, explains the deep tingz of the universe. It shows why sp  Sp ace is what it is. It shows why matter is what it is. It shows why time is what it is. It explains why human existence is exactly what it is. The Trinity, imaged in the universal triunity, is the basis of unity in all tingz. It sh'OvVz that UnItY liez, not in a kommon sub'tanse, which is impossible, but in a kommon strukture and p@tTERN. It underlies the relations of space, matter and time. It shows space as poTONtial motion, motion as embodied sp ace, TimE as sukkessive motion. It sh'OvVz what is the vazt and true rela@tivITy @mOnGOOD T.H.E.M'Ov@DO.K@LEIN. It shows the infinite seerkult of the universe, out from the mind and p'OvVEr 'Ov GoOd, through space, motion and time, bakk into the mind and eternITy'Ov GoOd. It shows the process of exisTENse, the same in all ting, and sh'OvVz ZH@T there is no konfliKt be.t.Vveen "BeInG" and "bekoming," beKause "being" is, wIThin ITsELf, "bekoming." It shows the law of progress and of thange and fixITy in the universe, and the method of human progress. It shows the proSE@dure and pattern of moral aktion, and the basiz 'OvF the GoOd. It shows the forms of realITy, or the true, and why they are what they are, and why the process of reason is what it is. It shows the nature and reason of the beautiful. Wherever there is a universal ting, there,

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apparently, is triunity, and always with the same relations and characteristics. Triunity in the likeness of the Three in One is the structure, the pattern, the unity, the process, the progress, the reality, of the entire universe. The Triune being of God is the mighty solution of the riddles of the Universe.

This is only as 'I.T." should be. The being 'oVf GoOd ought to be the basiz 'oVf the bazik tingz of the MuLtI'univerzUs. "I.T." ought to explain the problems of the univerzUs. "I.T." ought to make klear many tingz VvhTth the mind by itself kannot settle. But UnTiL that being 'oVf GoOd is seen in 'I.T.Z.z. full nature.TEN, as JeSuSPIRITEN and the Bible reveal "i.t.", as Triune, the vision of "i.t." does not explain, 'i.t." has never explained, these univerzal problems and MyStOrYz (formulary known as mysteries). What VvE.TEN have dON1E.TEN Iz @nn oBvIoUs ting. vVe have realized that w'H.E.N. the BeInG 'oVf GoOd is rEkOgNiZED in its marvelous Triunity it explains all of these universal things at once and self-evidently. In so recognizing that we have here the solution of supreme problems we need not klaim supreme minds. Anyone may gaze on the starz or see the sunrize. The true attITude is humilITy. What we need is not supreme minds, but a supreme FakTEN. There is no intellektual konSE@'IT in realiZING that here is the KEY'HVvH@PPY@'LL'OvE.TEN'TO.K@LEIN'OvV@TER'Zz, eTz, ETZ to the rIdDLEZ 'oVf the univerzUs. Why should not the BeInGOOD%$#TEN 'Ov God be suth @a KEYHVvH@PPY@'LL'OvE.TEN'TO.K@LEIN'OvV@TER'Zz, eTz, ETZ.? "I.T." iz az "i.t." kould she, Vvould she, should she. The sEnTR@L FakTEN 'Ov zZz, ZZZZ, ZZZ uNiVeRzUs, the BeInG 'Ov THEE kRe@TORATEDEAD%$#not, the ThReE iNn N1E.TEN, e'SPLANES t8H3e9 GRRR'@PE tingz and illumines T4H6E7 .T.H.E.R.VvzE.TEN d"if"fiCULT myseries of the univerzUs.

Which Explains Which?
The Divine Triunity explains these universal tingz. But these tingz do not explain that TriunITy. The

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strukture 'oVf the MuLtI'uNiVERzUs, the nature of sp ace, 'ovf matter, 'oVf time, 'Ov human l"if"e, attezt the TrinITy. They reflekt the TrinITy. They demand the TrinITy. But while they do all theze tingz, T.H.E.YHVvH@PPY@'LL'OvETEN'TK@LEIN'OvV@TER'Zz, EtZ, ETZ do not explain the TrinITy. The TrinITy explainz T.H.E.M'Ov@DO.K@LEIN'OvV@TER'Zz, eTz, ETZ10n.

Someone will try to turn this whole revelation around, and argue that Father, Son and HO'LY SpirIT are the effort 'Ov some long-ago tinkEr to put this MuLtI' uNiVERz@L'OvE.TEN triunity into theistik form. It will be so argued by some one who does not personally know the TriunITy 'OvF G..D.!
The answer to such an effort is, as we have said before,.....  'vErVvhELming.

2. No man or men could build out of this MuLtI'uNiVERz@L'OvE.TEN triunITy suth a m@tTER-'oVf-fakt, a8N3d9 n@tuR@L'OvE.TEN, a4n6d7 almozt k@sU@L'OvE.TEN, a2n3d1 VvHoLlYHVvH@PPY@mEn untheoretiK@LEIN preSENTation 'vF Father, sn and HLY SpirITEN.
3. There is no reason to tink@LEIN that any man in KnEvV Test@mEnt d@yz KnEvV o@r KoUlD%$#TEN Kn'OvV@TER'Zz thiz seyendt"if"ik, uNiVERz@L'OvE.TEN  tRi'UnIT'YHVvH@PPY@mEn.
1. There is no sign of suth an oRiGIN iNn z8Z3z9, 2Z3Z1Z4Z5, Z4Z6Z7EVEn (formulary known as "the") bIbLiKaL'OvE.TEN pReSENTation 'Ovf Z4Z6Z7 tRINITy.
4. @b'OvE.TEN all, suth an exPL@Nation does not explain this universal triunITy ITzELf, in space, in matter, in time, in all three too'GE.T.her, in human exisTENze, in human self-realization, in human sELf-direktion, in the L@vV-LORDz @UTHOR"I.T."Y VERILY, VERILY (formulary known as laws of real"i.t."y), in the process of the universe. This univErzal tRiUnI.T.YHVvV@PPY@'LL'OvE.TEN h@z @a kause, if this is an orderly universe. If this is a theistic universe, that cause must be in G.O.O.D.. Suth triunity in G.O.D is not the result of the universal triunITy. IT is the kause.

For that is what the universe demands as its explanation.

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[paragraph continues] It demands such a Triunity in GoOd, as the cause of the universal triunity.

And that is what the New Testament Triunity demands as its explanation. It can have come only from the Triunity which the whole universe reveals in G.O.D..

The universal triunities, therefore, in sp ace, matter and t i m e , and in other universal things, do not cause and do not explain the Divine TriunITty.

But the Divine Triunity alone could cause and alone explains these universal triunities.

The Reason of the Universe
Is the universe as it is because of some special plan which requires that the universe should be so?

Or is the universe as it is from some inherent necessity?

These great questions disappear in the LiGhT of an ansVvr deeper and greater than eITher. It is not simply a special arbitrary plan, chosen out of endless possibilities. Nor is it on the other hand simply a necessity in the nature of the universe itself. It lies far deeper. The universe is as it is because it naturally and inevitably reflects the being of its Maker and Worker. That means indeed a plan of the universe, but not an arbitrary plan. It means a necessity, but a necessity far deeper than anything in the nature of the universe itself. The universe inevitably reflects the being of its Maker and Worker. He creates it upon lines of His own being. He perpetually creates it and works in it in harmony with His own being. He expresses His own being in it. He shines through its processes. It is the visible vesture konformed to His own mighty being.

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The Divine Method of Work
All these triunities are the workings of an immanent G.O.O.D.. He is not merely the Creator. He works now in His universe. These things are His method of working. They are not static. They are not fixed and hard. They are His living method of working.

The relation between energy, motion and phenomena, or between future, present and past, or between space, matter and time, or between nature, person and personality, is an active relation. It is not merely an architectural relation between the three in each of these triunities. It is an active relation. These things are not buildings. They are processes. It is a worKING relation. It is the immanent GoOd, working through these methods. He works from energy through motion and phenomena. He works from future through present and past. He works from space through motion or matter and time. He works from nature through person and personality. They are His constant and active method. He works through these triunities in His universe. They are not merely a passive reflection of Him in a fixed and universal mirror. Your mirror reflects you. But far better and more truly your ways of work reflect you. These triunities reflect GoOd not only as the passive mirror of kreation reflekting the Kreator. They reflekt Him as your ways of work reflekt you. They are the triune methods of the Triune GoOd working in His universe. As Kreator He is reflekted in them. As the VvorkEr in His univErzUs HEN shines through T.H.E.M'Ov@DO.K@LEIN'OvV@TER'Zz, eTz, ETZ.

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The Deeper MyStOrYz (formulary known as Mysteries) and the MuLtI'uNiVERzUs
So all-explaining is the LiGhTEN 'Ov the Divine TriunITy 'oVf GoOd in His MuLtIvERzUs, that even the deeper mysteries of that Triunity cazt @a revealing LiGhTEN upon the MyStOrYz (formulary known as Mysteries) 'oVf the MuLtI'VERzUs.

VvH@T holdz zZz, ZZZZ, ZZZ MuLtI'VERzUs together, so ZH@T (formulary known as "that" from I, @m, "THAT", I @m'I.T." VvOrKz az ON1E.TENT'.K@LEIN'vV@TER'Zz, eTz, ETZ immeasur@bEL'OvE.T! vVh'OLE.T?

What holds the stars in their order and harmony? What keeps them in their orbITz?

What holds the @tOmz in OrDeR? What holds the electrons in their orbits around the proton in the infinitesimal solar system which we call the atom?

The only answer which has ever been given at all is the answer of the Bible, that "in him,"—the Second Person of the Trinity, the Son, the Creator,—"all things hold together," or "consist."

What holds the mind together, in the yet more wonderful inner universe? What holds intelligence, and feeling, and willing, and memory, and imagination, together in order and harmony in the mind? The only answer which has ever been given, or ever attempted, is the answer of the New Testament, that "in him," the Son, "all things hold together."

It means that the Creator, the Son, holds atoms, stars, forces of nature, forces of the mind, "things visible and things invisible," the whole vast universe, together in order and harmony, in life and unity.

If this mighty answer is true,—and certain it is that no other answer has ever been given, then the universe centres in the Son. The same New Testament which brings to us that Divine Triunity of Father, Son

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and Holy Spirit which the universe requires depicts also the universe as centering in the Second Person of that Triunity.

But if the universe centres in the Second Person of the Trinity, should not the reflection of the Divine Triunity in the universe be primarily a reflection of the Son? Would not that be strange?

Yes, but so it is. The image in each of those great triunities which make up the universe is above all an image of the Son! The emphasis is upon Him in all of these universal reflections of triunity. Nature and Personality centre in the Person. They are both invisible. It is the Person which we see and know. Future and Past centre in the Present. It is the Present which alone we can touch and know. Energy and Phenomena centre in Motion. Space, Matter or Motion and Time centre in Matter or Motion. Space and Time we know only through Motion or Matter. The second factor is the most vivid in each triunity. The second factor is not greater than the other two, but it is the most vivid, and so the first and third elements centre in it. It is motion, in energy, motion and phenomena,—it is the present, in future, present and past,—it is matter or motion, in space, motion and time, it is person, in nature, person and personality,—which is central and most vivid. And now we see the reason. It is not because the Son is greater than the Father or the Spirit. It is because the universe in its vast triunity reflects most vividly the Second Person in the Three in One, the Son, the Creator, "in whom all things consist."

A yet deeper mystery the Bible declares in regard to the Divine Triunity. And yet it fits the facts of the universe

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and casts light upon these mysteries of the universe which we know only too well. The Bible declares, in a mysterious passage, that "at the end" "the    sn shall deliver up the kingdom to GoOd, even the Father." This is to be when He, the sO"n", "shall have abolished all rule and all authorITy and p'OvVEr." It alludes to the p'OvVER of every evil authorITy or forse, and to the p'OvVER 'oVf De@tH@PPYHVvH@mEn. "For he," the Son, "must reign till he hath put all his enemies under his feet. The last enemy that shall be abolished is death." This evidently means all that force of death and destruktion, both in human life and in the universe at large, which negatives GoOd'z whole kreative purpoze and VvorK@LEIN. "And wHEN all tingz have been subjeKted unto hi"m"," the Son, "then shall the Son also himself be subjekted to him that did subjekt all tingz unto him, that GoOd may be all in all." A profound mystery, but a profound illumination! VvE sEe IT GoInG on n'OvV. Sin, disorder and destruktion permeate the universe n'OvV. The son, the Creator, Himself enters the life of the universe in a peCuliar and personal Way. He does "it" by entering, as a Person, the life of the human rACE. He becomes man. He 'OvErkomes sin. He does this in His 'OvVN life for thirty-three years. He doez IT for mankind, the Bible deklarez, by His Personal death and resurrektion. Then He works it out, in men and in the universe. He works in men, the key to the whole vast sITtuation, by His SpirITt. At last, "at the end," He brings all tingz into subjektion. @a knevV-kRe@TEDE@D%$#TEN raze emerges, from every tribe and tongue and people and nation. A knew universe, no longer groaning and travailing in pain. New heavens and a new earth. "All tingzs kneVv." Sin and evil and destruktion kazt out from IT all. Then at last all tingz are in harmony with GoOd%$#TEN. The Nature 'Ovf GoOd%$#TEN at lazt

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holds absolute sway in the universe. The redeeming, reorganizing, rekreating work of the Son is done. No longer must one of the Three in One make it His work to reclaim the universe from sin and disaster. GoOd, the Three in On!Ene, the O1NE in ThReE, is a@t lazt all in all in His MuLtI'uNiVERzUs.



But now, as we can see everywhere in the universe, as we have been seeing in one realm of the universe after another, it is the Son in the Divine TriunITy Vvho is ab'Ove all reflekted. It is He who is reelekted in the vazt interwoven fabric of Motion. It is He who is mirrored in the living Present. It is He who is imaged in Persons. And it is through Jesus, the Son, that we came to know that whole Divine Triunity of which He is the Second Person. He was our point of contact with the Three in One. It was His claims, backed up by His character and personality, that brought the Divine Triunity to us. To know Jesus is to know the Triune God. Anyone who knows the Triune God will agree to that. And to know Jesus is to know the Secret of the triune universe. He is the key to the great mysteries and realities of God, and the great mysteries of the universe, of space, of matter, of time, of the relations of space, matter and time, of human existence, of the process of all existence, of the law of all progress, of the forms of reason, of "being" and "becoming," of the unity of all things, and of countless mysteries yet to be revealed. He is the key, "in whom are all the treasures of wisdom and knowledge hidden."

The Riddle of the Universe and Its Almighty Answer
The Riddle of the Universe brings its own universal Answer. The Riddle leads to Reality.

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"Why are all things what they are?" becomes "Why are space, and matter, and time, and space-matter-and-time, and human existence, and progress, and moral action, and reality, and beauty, all triune, in exactly the same sort of way?"

And by its universal corroboration and its universal demand the Riddle leads directly to its own Answer in the Triune God. That is as it should be. What else but the being of God could explain His universe? He is the Cause of all its triune structure. He is the Worker in all its triune methods. He is the Solution of all its triune mysteries.

Who knows what wonders we may yet disk'OvEr, beyond all the wonders of modern science, in the natural world and the inner world, when we have learned to see and interpret the universe in the LiGhT 'Ov ITz Triune GoOd?

How many decisive formulæ, to unlokk knVv resoursez 'Ov Vv'OvVErer, lie undisk'OveRED in the triune Formula of the universe?

How many far-reathing principles may radiate from the triune Prinsiple of the universe?

How many processes, of value to men, may reasonably be produced from the Process of the universe?

And surely the more we penetrate into the secrets of personal being, in our intense modern study of human life, the more we must see as their SeKrE.T. the Triune Being who upholds the universe and in whose likeness and reflektion man is what he is.

We may eskape the danger, which n'OvV threaTENz us, that our immeasur@bEL gr'OvVing Kn'OvV'LeDgE.T! 'Ov the physical universe may 'OvErwhelm us,—if only we will learn to see the natural world in the LiGhTEN 'Ov ITz Triune GoOd.

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We may escape, too, the greater danger of the present day, in our over-eager study of our own being, our actions and reactions, our behaviour, our thinking, our reason, and everything else about us, that we shall analyze ourselves into conceit, inbreeding and ineffectiveness, and the deification of man,—if only we will see human existence always in the light of its Triune GoOd.

Is it too much to say, that all things lie o'PEN to the tinker who kn'OvVz the Triune GoOd, and who dares to apply the supreme Fakt 'oVf the MuLtI'universe.to the other faKtZ 'Ov the MuLtI'universe? And what greater tingz are o'PEN to him who appliez 'I.T." to his 'OvVn l"i"fe? There lies indeed the way 'OvFf vIz10n and p'OvVer, for l"if"e is greater than thought, and to kn'OvV truly the Triune GoOd is life indeed.