The cosmology of the UB is one of its problem areas as far as I'm concerned and I don't care to speculate. There are simply too many unknowns. A lot of the stuff linked to is mind-candy. Sure, it's fun, but it doesn't draw my attention.Anything seen thru our most powerful telescopes is limited to the realm of our immediate local universe (Nebadon), or however far the range of our scopes extend. The extended cosmos and 7 Superuniverses that surround the Isle of Paradise are beyond what our scopes at this point in time can capture. The UB provides a cosmological layout of the Grand Universe and the journey of mortals towards their Paradise Goal.
What does draw my attention is the natures of the Absolutes and our relation with them.
An existentialist might say existence precedes essence and from a space-time perspective this probably makes sense: the birth of the universe followed by the evolution of life and the emergence of mind, the essence of a human being, do seem to suggest it. Logically, however, one has to ask how it is possible that existence and essence can be separate, and if not separate, mind did not emerge from something in which it is absent.
The fact of the absolute mechanism of Paradise at the center of the universe of universes, in the presence of the unqualified volition of the Second Source and Center, makes forever certain that determiners are not the exclusive law of the cosmos. Materialism is there, but it is not exclusive; mechanism is there, but it is not unqualified; determinism is there, but it is not alone. (2077.10) 195:6.14THE MECHANISM of living seems to be based on the notion that what sentient beings do is due to an act of volition on the part of each such phenomenal object.
It is obvious, however, that they react rather than act, and that their living is conditioned by instinct, habit, fashion, and propaganda. Their way of life is primarily a series of reflexes, which leaves a limited scope for deliberate and considered action; that is, purposeful action which, superficially considered, might appear to be the result of
volition, or what is called an act of will.
Nevertheless 'volition' is only an inference, for, search as we may, we can find no entity to exercise it. All we can find is an impulse which appears to be an expression of the notion of 'I'. It would seem to be unjustifiable to assume that such an impulse could be capable of affecting the inexorable chain of causation or, alternatively, the process of manifestation which produces apparent events, unless itself it were an element of one or of the other.
Open Secret, Wei Wu Wei (emphasis mine)