^P2:2, 0:1.2 DEITY is personalizable as God, is prepersonal and superpersonal in ways not altogether comprehensible by man. Deity is characterized by the quality of unity -- actual or potential -- on all supermaterial levels of reality; and this unifying quality is best comprehended by creatures as divinity.

^P2:3, 0:1.3 Deity functions on personal, prepersonal, and superpersonal levels. Total Deity is functional on the following seven levels:

^P2:4, 0:1.4 1. Static -- self-contained and self-existent Deity.

^P2:5, 0:1.5 2. Potential -- self-willed and self-purposive Deity.

^P2:6, 0:1.6 3. Associative -- self-personalized and divinely fraternal Deity.

^P2:7, 0:1.7 4. Creative -- self-distributive and divinely revealed Deity.

^P2:8, 0:1.8 5. Evolutional -- self-expansive and creature-identified Deity.

^P2:9, 0:1.9 6. Supreme -- self-experiential and creature-Creator-unifying Deity.
Deity functioning on the first creature- identificational level as time-space overcontrollers of the grand universe, sometimes designated the Supremacy of Deity.

^{P2:10, 0:1.10} 7. Ultimate -- self-projected and time-space-transcending Deity. Deity omnipotent, omniscient, and omnipresent. Deity functioning on the second level of unifying divinity expression as effective overcontrollers and absonite upholders of the master universe. As compared with the ministry of the Deities to the grand universe, this absonite function in the master universe is tantamount to universal overcontrol and supersustenance, sometimes called the Ultimacy of Deity.

^{P2:11, 0:1.11} The finite level of reality is characterized by creature life and time-space limitations. Finite realities may not have endings, but they always have beginnings -- they are created. The Deity level of Supremacy may be conceived as a function in relation to finite existences.

^{P2:12, 0:1.12} 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. 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.

^{P2:13, 0:1.13} The absolute level is beginningless, endless, timeless, and spaceless. For example: On Paradise, time and space are nonexistent; the time-space status of Paradise is absolute. This level is Trinity attained, existentially, by the Paradise Deities, but this third level of unifying Deity expression is not fully unified experientially. Whenever, wherever, and however the absolute level of Deity functions, Paradise-absolute values and meanings are manifest.

^{P3:1, 0:1.14} Deity may be existential, as in the Eternal Son; experiential, as in the Supreme Being; associative, as in God the Sevenfold; undivided, as in the Paradise Trinity.

^{P3:2, 0:1.15} Deity is the source of all that which is divine. Deity is characteristically and invariably divine, but all that which is divine is not necessarily Deity, though it will be co-ordinated with Deity and will tend towards some phase of unity with Deity -- spiritual, mindal, or personal.


^{P3:3, 0:1.16} DIVINITY is the characteristic, unifying, and co-ordinating quality of Deity.

^{P3:4, 0:1.17} Divinity is creature comprehensible as truth, beauty, and goodness; correlated in personality as love, mercy, and ministry; disclosed on impersonal levels as justice, power, and sovereignty.

^{P3:5, 0:1.18} Divinity may be perfect -- complete -- as on existential and creator levels of Paradise perfection; it may be imperfect, as on experiential and creature levels of time-space evolution; or it may be relative, neither perfect nor imperfect, as on certain Havona levels of existential-experiential relationships.


^{P3:6, 0:1.19}   When we attempt to conceive of perfection in all phases and forms of relativity, we encounter seven conceivable types:

1. Absolute perfection in all aspects.
2. Absolute perfection in some phases and relative perfection in all other aspects.
3. Absolute, relative, and imperfect aspects in varied association.
4. Absolute perfection in some respects, imperfection in all others.
5. Absolute perfection in no direction, relative perfection in all manifestations.
6. Absolute perfection in no phase, relative in some, imperfect in others.
7. Absolute perfection in no attribute, imperfection in all.