The Unicentic Unities Model

Part 1

Unities (Sanskrit, एकत्वानि, ēkatvāni; or Arabic, وَاحِدُونَ, wāhidūna, “units or Unities”) in the paradigm of Dialectical metaRealism (ƉɱⱤ), is the unambiguous depiction of: the unfathomable Essence (Sanskrit, अतिगहन सारः, atigahana Sāraḥ), Theocentricity (Sanskrit, दैव मध्यः, daiva Madhyaḥ, “divine Center”), the Great Being (Sanskrit, महासत्त्व, Mahāsattva), or God (Sanskrit, ब्रह्म, Brahma, “All–Powerful One”).

The perspective on unity (Sanskrit, ऐक्यम् एकता वा, aikyam ekatā vā, “unity or oneness”), which I began to formally incorporate into Dialectical metaRealism (ƉɱⱤ) on May 7ᵗʰ, 2026, is The Unicentric Unities Model™ (ᵀʰᵉဎⁿᶦᶜᵉⁿᵗʳᶦᶜပⁿᶦᵗᶦᵉˢကᵐᵒᵈᵉˡ™). The genealogy of that model began in 1971 with the Science of Reality™ (ន០ɽ™). It was developed by my friend Marian Crist Lippitt (June 30ᵗʰ, 1897 – February 5ᵗʰ, 1984). Over many years, until I was persuaded of possible confusion between our respective approaches, I used both that term and Marian’s Worlds of God for my own work. I put together my own extensive Worlds of God compilation. Since it is stored in two large boxes, it is not available online.

Marian’s ontologically objective idealist philosophy, seemingly influenced by New Thought, introduced me to a Bahá’í–inspired mysticism. Also starting in 1971, the other major influence was one of my closest and dearest friends, Henry Allen Weil (March 30ᵗʰ, 1909 – April 28ᵗʰ, 1984). He formulated a Bahá’í–inspired approach to the seven powers of the soul (ꚨ᠅𖧔𖣐ꕏⲈ‎ዪ𝕾⁂Ө𖡇※Tꖳꘓ჻SⓄ𑼦ᝑ™). Both Marian’s and Henry’s bodies of work provide illustrations of lived religion and lived theology.

Unfortunately, an authoritarian (so–called cultish) new religious movement developed around Marian Crist Lippitt and her Science of Reality. Several individuals, including some I knew personally knew, regarded it as factual, not simply the product of Marian’s understandings gained through personal study. She thus became endowed, routinized from the grave, with charismatic authority.

One such individual, now deceased, ceaselessly bullied anyone who disagreed with him, especially myself. He once admitted to me, prior to our complete estrangement, that he once considered the idea, then dismissed it, of building an altar for the late Marian Lippitt. Without getting into specifics, eventually, the Universal House of Justice shut down the organization involved. Humility is vital when approaching the study of the Bahá’í Faith or, for that matter, anything else.

As to my critique, the Science of Reality and Worlds of God, Marian Crist Lippitt’s lived religion and lived theology, was mostly distorted, in my view, due to her significant reliance on unauthorative literature and a lack of familiarity with either Arabic or Persian. Lippitt’s work had been inspired by her association with Henrietta “Emogene” Martin Hoagg and the latter’s considerably more modest Conditions of Existence.

Lippitt appears to this writer to have been strongly influenced by New Thought’s objective ontological idealism, a commonplace philosophy among early Western Bahá’ís, as when she oddly claimed that reality consisted of everything in the dictionary. Unicorns? Mermaids? Vain imaginations and idle fancies negate reality. They are not realities. That notwithstanding, I learned a great deal from Marian. The Science of Reality included a Reality Chart and a Map of the Worlds of God.

The Anisa Model , developed at the University of Massachusetts and partially inspired by Marian’s work, can be placed squarely within the human potential movement of the 1960s and 1970s; and theoretically formulated around, primarily, Alfred North Whitehead’s process philosophy and, secondarily, Carl Rogers’ and Abraham H. Maslow’s humanistic psychologies as well as Charles Sanders Peirce’s realist pragmatism. But, perhaps above all, Anisa was inspired by Marian Crist Lippitt’s Integrative Framework for a World Educational Curriculum. Anisa integrated Lippitt’s proposition of purpose or potentiality as a universally manifested ontological essence.

In retrospect, I wish that certain emotionally abusive individuals recognized that, in focusing upon the lifework of those two personal friends, Marian and Henry, I was actually formulating an original Hegelian Marxist theory! Well, so be it. The past has passed. And at that particular time in my life, I wanted foremost to keep the potentially volatile subject, “Mark, the commie,” out of the headlines, so to speak. Outside of academia, and prior to my Hegelian–to–Bhaskarian transition, few knew of my strong communist loyalty. But I would have acknowledged it if asked. Not a word from anyone. Since many of my online postings were clearly Marxist, that surprised me. Perhaps the lucidity of my writing discouraged any questioning. In any event, after literally falling in love with critical realism, silence became impossible. And today, I simply do not care. I have also recognized that, despite my previous anxieties, hardly anyone else seems particularly concerned either.

ᵀʰᵉဎⁿᶦᶜᵉⁿᵗʳᶦᶜပⁿᶦᵗᶦᵉˢကᵐᵒᵈᵉˡ was preceded, sometimes in name only, by: The Unicentric Paradigm™ (Ʊᰐ™) from 2011–2026 (a large and independent book on which, despite its flaws, covers a wide array of subjects not addressed here); The Five Kingdoms Model™ (ᰁꝀ𑇥™) aka The Unities Model of Existence™ (ᥭ𑜒E™) in 2011 (background information); Structurization Theism (ᦔ𖥰™) and Structurization Tech (𐢍⁠あ⁠™) in 2006; the Reality Sciences Paradigm™ (ႼS𖹙™) from 1996–1997 (further information); and Alethionomy™ (𐌀łєƭɦꭵoɳoɱɏ™) in 1994 (additional information). Although I continue, until the present time, to honor, and even to partially utilize, the respectives bodies of research by Marian and Henry, as a Bhaskarian critical realist and a Maoist–Third Worldist, I now approach ᘉᗗꞦⵅ߁ꚠ൲ and the Bahá’í Faith, respectively, from different angles.

Because spiritual realities cannot be adequately illustrated by size or by shape, the model, shown immediately below the following quotation, is an outline, not a diagram:

… we should be very careful not to consider geometrical figures as expressing in an absolutely true form what is in reality spiritual relations and beyond our comprehension. The charts may be helpful to state some primary facts but surely the reality has elements far beyond what they can express.

〜 From a letter, dated January 24, 1933, written on behalf of Shoghi Effendi to an individual Bahá’í.

I. THE UNITY OF GOD

Any unifying essence of beings and things is a Being, a unifying Structure, an inner Reality, and a Collective Center of divine attributes. The highest Essential Unity (the Deity, infinite Essence, divine Unity, True One, Godhead, Great Being, and Source), the rational and unknowable God (ﷲ, ʾAl•Llꞌah, the Almighty), exists as the Essence of Essences. He is the “Unifying” or “Unification,” the Animistic Cosmic Interior, and the unknowable Essence (ʾal•Hāhūt, Hæcceity, Quiddity, He–ness, or He Himself). God is the Unity of the SPIRITUAL KINGDOM and of Each of the unifying essences, innermost essences, essential Unities, universal realities, collective realities, or universals along with their beings and things. Existence, in its diversity or individuality, can be seen as one.

Moreover, the Bábí and Bahá’í calendar, originally designed by the Báb, is formulated in multiples of 19. That number is the ⫯ab°ǧad (Arabic, أَبْجَد), or alphabetic, value of the Arabic word wāḥid (وَاحِد, “one, unit, or unity”). It is transliterated as vāḥid in Iranian and Dari Persian and spelled as vohid (воҳид) in Tajik (Tajiki Persian). The possibly cosmic, or even cosmological, significance of calendrical units or Unities (Sanskrit, एकत्वानि, ēkatvāni; or Arabic, وَاحِدُونَ, wāhidūna) with values of 19 may be pondered. But because all attributes, civil religious laws, beings, and things depend upon God, they can be created, changed, or destroyed relative to His Will. And as to unicentrism, the Unity of God is the absolute collective center. All the other conditions of existence, or Unities, are successively external to the Unity of God.

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SPIRITUAL KINGDOM (unity in diversity of souls): This Kingdom of Names and Attributes (of the Unity and His Unities), Angelhood (the Angelic Realm), Paradise, or Heaven is manifested by the Prophets to all creation. Sometimes the Kingdom is referred to by only one of the Names of God. Instead of a Trinity, there is an Infinity of Prophets manifested by One God. Within the STATION OF SERVITUDE (or creation), the Kingdom of God is emanated as Progressive Revelation, the Mystery of God, the Hereafter, the World of Dreams, and the Higher Nature.

II. PROPHETHOOD

The Prophets of God are also called Messengers of God and Manifestations of God. The Greater or Independent Prophets are Lawgivers. They establish a new Dispensation. The Lesser or Dependent Prophets, such as St. Paul the Apostle and St. John of the Apocalypse, are Followers and Promoters. They are the Mirrors of the Greater Prophets. Nevertheless, the Dispensation of Bahá’u’lláh will not include any Lesser Prophets.

Station of Essential Unity (Unity of the Prophets): This Station of Divinity (Lāhūt) is the Manifestation of THE UNITY OF GOD in the SPIRITUAL KINGDOM. As a result, the Prophets have a different Nature (Attributes) than human beings. The Prophetic Station of Essential Unity is a Universal (shared) Prophetic Nature. Since these Prophets, in Their Oneness (or First Will), manifest the Station of He is God (Hū ʾAl•Llꞌah), rejecting even One of Them stakes a claim at “sharing” (ʾal•šir°k) in God’s Sovereignty and Dominion. These Beings are variously described as the Primal Will/Covenant, Word/Logos, and Cause/Command.

Station of Distinction (Diversity of the Prophets): The divine Singular, or Station of Essential Unity, and the divine Plural, or Station of Distinction, have been unified. Each of the Prophets, manifesting Omnipotence (Ǧabarūt), is a unique Individual. PROPHETHOOD, or the Greater World, is observed by us as a Progressive Revelation of the Universal (shared) Prophetic Nature or divine Manifestation through individual Perfect Men. The Essence of God is manifested in relationship (ancient, eternal Covenant) with humanity. These uncommonly human Prophets (God manifested as Souls) share, and are made up of, the individualized Attributes, Causal Mechanisms, or Animating Principles of the Unity of God. Revelations of specific Attributes result in differences between Their teachings. We learn about the Unity through Its Reflection in diverse Individuals, or Prophets, with personal Names and Missions. To us, not among Themselves, Bahá’u’lláh, peace be upon Him, has the highest Station. He is the Supreme Manifestation of God.

This is the end of part 1. You may now move on to part 2.