The concept of Mind in itself, in the abstract, unlimited sense of the word, does not imply free will, but the individual mind, mortal mind, has freewill as an inseparable, defining component. In the passage on p.1216 entitled ‘The Mind Arena of Choice’, there is a striking sentence that almost expresses the kernel of the whole human condition: "Human consciousness rests gently upon the electrochemical mechanism below and delicately touches the spirit-morontia energy system above".

Viewed in these terms, what a finely-tuned creature a human being seems; what a mysterious fragility everyday existence has; and what grave responsibilities are implied for all the choices we make!

Whether undifferentiated, in the sense of infinite or absolute mind, or finite, acting through the ministry of the adjutant mind spirits, all mind can be ‘superimposed upon energy’ (p.102) – in other words, mind can directionize energies through its own choices. Mind adds meaning to energy.

Another thing we can say about all mind is that it originates from the Third Source and Centre, the Third Person of Deity. But that does not mean that mind is inherently divine. If it were, it would presumably be free of error and misjudgement. Nor would it be distorted by fear and prejudice.

One of the mysterious features of creature mind is that it develops in ways that can’t be accounted for by physical growth or intellectual maturity. Individual minds do aspire upwards, or inwards, to the Third Source and Centre, which attracts them through the mind-gravity circuit. If this were not so, presumably the creature races would never progress, because they would not be able to assimilate values and make choices based on more than mere Things and Meanings. But we, as material beings, can’t view this objectively; being unable to discern mind-gravity at work, we can’t distinguish it from spirit gravity.

Material beings are most familiar with the workings of material gravity. It is the only kind of gravity of which mortals can have objective evidence. In fact, even that gravity is something we have only discovered in the last four centuries of our long existence. Mind, we learn on p.140 of the revelation, is ‘Organized consciousness which is not wholly subject to material gravity, and which becomes truly liberated when modified by spirit.’

Our choices as mortals, then, are not as free as we might imagine, because of this invisible gravity pull, just as the tides are affected by the pull of the moon.

We must remember that Adjusters have minds of their own (p.1181), but don’t exercise free will; this is the prerogative of the will creatures they indwell (p.1183). They have indwelt us through an act of volition, but their own free will is sacrificed to ours. The prepersonal is at the disposal of the personal.

And this is why it is so dangerous to automatically attribute our moral choices and decisions to adjuster guidance. The adjuster’s leading may be felt in the long term, and maybe seen with hindsight, but, the book tells us (p.1207), it is wiser and safer to attribute our thoughts, choices and decisions to purely mental activity.

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So we come to the crux of the problem. What I’ve been saying is just an attempt to prepare for reading ‘The Mind Arena of Choice’, the passage on p.1216. Let’s try to comment on each paragraph.

The metaphor of ‘human soil’ used in the first paragraph implies that mind has nourishing and nurturing properties for the future morontia soul. This is a humbling reminder that minds have more work to do than merely steering us through mortal life.

In the second paragraph, the origin of individual minds – ‘intellectual selves’ – in the cosmic mind is likened to the origin of nebulae – an awesome simile. This serves to remind us, at the very least, that mortal mental activity is a distant echo of the cosmic destiny that awaits mortals whose minds have been evolving through the ministry of the universe mind-spirits.

The third paragraph likens mind to an arena, a venue for an important and visible performance. In this arena, far-reaching choices must be made.

The fourth paragraph reintroduces and re-emphasises the concept that this is a unique and irredeemable set of choices that our mortal minds must make: on these choices depends our whole future course as ascending beings.

I’ve already commented on the magnificent summary of the human condition that we find as the kernel of the fifth paragraph. Look again, though, at the reinforcing message: "it is not so much what mind comprehends as what mind desires to comprehend that insures survival" (pp.1216,7).

The sixth paragraph shows us the perils and responsibilities of having a borrowed mental vehicle. Freewill choices are routinely made with short-term gains for the self in mind. But the hard lesson, perhaps the hardest lesson to learn, is how to surrender that will to God’s.

The seventh paragraph seems hard to understand at first, as it implies that the vast majority of mortals are ‘unstable’, but this is what they are, if we view their choices as whims, or dependent on certain sets of finite circumstances.

The eighth paragraph restates the relationship of mind to the Adjuster. It is why they are called Adjusters rather than Manipulators or Controllers.

And the final paragraph contains magnificent truths that can’t be distilled into summaries: ‘Mind is your ship, the Adjuster is your pilot, the human will is captain.’ The imagery of shipwreck and peril at sea reminds us again of the heavy onus on mortal beings to make right, Adjuster guided choices.

Consider what imaginative modes of love that we, as Finaliters, may be able to express. Might this indicate something about God’s purpose in permitting eternity?

Chris Moseley, Oxfordshire UK.