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10.35_-_The_Moral_and_the_Spiritual

1.07_-_The_Literal_Qabalah_(continued)

1.07_-_TRUTH

1.11_-_The_Master_of_the_Work

1.14_-_The_Supermind_as_Creator

1.240_-_Talks_2

1.400_-_1.450_Talks

2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English

2.27_-_The_Gnostic_Being

BOOK_I._--_PART_I._COSMIC_EVOLUTION

PRIMARY CLASS

SIMILAR TITLES

Trinities

TERMS STARTING WITH

Trinities: See: Signs.


TERMS ANYWHERE

Another classification into four groups representing the four seasons, is known as the Trinities:

Trinities: See: Signs.

  “He is the Second ‘Life’ of the second or manifested trinity ‘the heavenly life and light, and older than the architect of heaven and earth’ (Cod. Naz., Vol. I, p. 145). These trinities are as follows. The Supreme Lord of splendour and of light, luminous and refulgent, before which no other existed, is called Corona (the crown); Lord Ferho, the unrevealed life which existed in the former from eternity; and Lord Jordan — the spirit, the living water of grace (Ibid. II., pp. 45-51). He is the one through whom alone we can be saved. These three constitute the trinity in abscondito. The second trinity is composed of the three lives. The first is the similitude of Lord Ferho, through whom he has proceeded forth; and the second Ferho is the King of Light — Mano. The second life is Ish Amon (Pleroma), the vase of election, containing the visible thought of the Jordanus Maximus — the type (or its intelligible reflection), the prototype of the living water, who is the ‘spiritual Jordan.’ (Ibid. II., p. 211) The third life, which is produced by the other two, is Abatur (Ab, the Parent or Father). This is the mysterious and decrepit ‘Aged of the Aged,’ the Ancient ‘Senem sui obtegentem et grandaevum mundi.’ This latter third Life is the Father of the Demiurge Fetahil, the Creator of the world, whom the Ophites call Ilda-Baoth . . . though Fetahil is the only-begotten one, the reflection of the Father, Abatur, who begets him by looking into the ‘dark water.’ Sophia Achamoth also begets her Son Ilda-Baoth the Demiurge, by looking into the chaos of matter. But the Lord Mano, ‘the Lord of loftiness, the Lord of all genii,’ is higher than the Father, in this kabalistic Codex — one is purely spiritual, the other material. So, for instance, while Abatur’s ‘only-begotten’ one is the genius Fetahil, the Creator of the physical world, Lord Mano, the ‘Lord of Celsitude,’ who is the son of Him, who is ‘the Father of all who preach the Gospel,’ produces also an ‘only-begotten’ one, the Lord Lehdaio, ‘a just Lord.’ He is the Christos, the anointed, who pours out the ‘grace’ of the Invisible Jordan, the Spirit of the Highest Crown . . .” (TG 204-5).

“The Transcendent, the Universal, the Individual are three powers overarching, underlying and penetrating the whole manifestation; this is the first of the Trinities. In the unfolding of consciousness also, these are the three fundamental terms and none of them can be neglected if we would have the experience of the whole Truth of existence. Out of the individual we wake into a vaster freer cosmic consciousness; but out of the universal too with its complex of forms and powers we must emerge by a still greater self-exceeding into a consciousness without limits that is founded on the Absolute.” The Synthesis of Yoga

transcendent ::: Sri Aurobindo: "A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is above in an absoluteness of divine Existence — and there too is the absolute Power, Truth, Bliss of the Eternal — of which our mentality can form no conception and of which even our greatest spiritual experience is only a diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it there is a sort of golden corona of Light, Power, Bliss and Truth — a divine Truth-Consciousness as the ancient mystics called it, a Supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos.” *The Synthesis of Yoga

"The Transcendent, the Universal, the Individual are three powers overarching, underlying and penetrating the whole manifestation; this is the first of the Trinities. In the unfolding of consciousness also, these are the three fundamental terms and none of them can be neglected if we would have the experience of the whole Truth of existence. Out of the individual we wake into a vaster freer cosmic consciousness; but out of the universal too with its complex of forms and powers we must emerge by a still greater self-exceeding into a consciousness without limits that is founded on the Absolute.” The Synthesis of Yoga

"We see then that there are three terms of the one existence, transcendent, universal and individual, and that each of these always contains secretly or overtly the two others. The Transcendent possesses itself always and controls the other two as the basis of its own temporal possibilities; that is the Divine, the eternal all-possessing God-consciousness, omnipotent, omniscient, omnipresent, which informs, embraces, governs all existences. The human being is here on earth the highest power of the third term, the individual, for he alone can work out at its critical turning-point that movement of self-manifestation which appears to us as the involution and evolution of the divine consciousness between the two terms of the Ignorance and the Knowledge.” The Life Divine

The Transcendent
This is what is termed the Adya Shakti; she is the Supreme Consciousness and Power above the universe and it is by her that all the Gods are manifested, and even the supramental Ishwara comes into manifestation through her — the supramental Purushottama of whom the Gods are Powers and Personalities.” Letters on Yoga
**Transcendent"s.**

triputis. ::: the triple form; the trinities of seer-seeing-seen and knower-knowing-known

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1:The Three in One, the One in Three? Not so! To my own Gods I go. It may be they shall give me greater ease than your cold Christ and tangled Trinities. ~ Rudyard Kipling,

2:The sun, as supreme among the celestial bodies visible to the astronomers of antiquity, was assigned to the highest of the gods and became symbolic of the supreme authority of the Creator Himself. From a deep philosophic consideration of the powers and principles of the sun has come the concept of the Trinity as it is understood in the world today. The tenet of a Triune Divinity is not peculiar to Christian or Mosaic theology, but forms a conspicuous part of the dogma of the greatest religions of both ancient and modern times. The Persians, Hindus, Babylonians, and Egyptians had their Trinities. In every instance these represented the threefold form of one Supreme Intelligence. In modern Masonry, the Deity is symbolized by an equilateral triangle, its three sides representing the primary manifestations of the Eternal One who is Himself represented as a tiny flame, called by the Hebrews Yod (י). Jakob Böhme, the Teutonic mystic, calls the Trinity The Three Witnesses, by means of which the Invisible is made known to the visible, tangible universe. ~ Manly P Hall, The Secret Teachings of all Ages,

   2 Integral Yoga
   1 Philosophy


   5 Sri Aurobindo


   2 The Synthesis Of Yoga
   2 The Life Divine
   2 Talks

10.35 - The Moral and the Spiritual, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga    A strange fascination for the forbidden fruit has gripped the modern mentality and the most significant part of the thing is that the forbidding comes from within oneself, not from any authority outside It is self-forbidden. We are reminded here of the Kantian moral absolute the categorical imperative. This is a gospel based upon the Christian and Semitic tradition, polished by the Greek (that is, Socratic) touch, quickened and sharpened by the intellectual and social stress of European Culture. India admitted no such moral absolute or mental categorical imperative. The urge of her spiritual consciousness was always to go beyond, beyond the dualities, beyond the Trinities (the three gunas)all mental or scriptural rules and regulations. For her there is only one absolute the transcendent, the Supreme Divine himself the Brahman, nothing else, netaram.    The Indian spiritual consciousness considers the secular distinction of good and evil as otiose: both are maya, there must neither be attachment to the Good, nor repulsion from Evil, the two, dwandwas, belong to the same category of relativity, that is, unreality.

1.07 - The Literal Qabalah (continued), #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism   There attaches hereto, however, another problem of paramount importance upon which it is necessary to comment before proceeding any further. The fact that the Sephiros fall into triads or Trinities, and the fact that such titles as the Father, the Mother, and the Son, have been ascribed to them, has been the means of encouraging many an apologist on behalf of Christianity to argue without sufficient basis that the Christian trinity is implicit in the   Qabalah. I quote Prof. Abelson in connection with this argument :   --   Gabirol, Neoplatonism, Gnosticism, Philonism, and other systems have all left indelible traces (i.e. on the evolution of the Qabalah). But Christianity, be it remembered, besides being a debtor to Judaism, is a debtor to these sources as well ; so that what appears to be Christian may be, in reality, Jewish ; a development of the original material by an unbroken succession of Jewish minds. . . . But it is beyond dispute that the Christian Trinity and the Trinities of the ten Sefirot lie in quite distinct planes."   On this subject I feel in my deepest heart that to Mr.

1.07 - TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   Beauty is truth, truth, beauty. But unfortunately Keats failed to specify in which of its principal meanings he was using the word truth. Some critics have assumed that he was using it in the third of the senses listed at the opening of this section, and have therefore dismissed the aphorism as nonsensical. Zn + H2SO4 = ZnSO4 + H2. This is a truth in the third sense of the wordand, manifestly, this truth is not identical with beauty. But no less manifestly Keats was not talking about this kind of truth. He was using the word primarily in its first sense, as a synonym for fact, and secondarily with the significance attached to it in the Johannine phrase, to worship God in truth. His sentence, therefore, carries two meanings. Beauty is the Primordial Fact, and the Primordial Fact is Beauty, the principle of all particular beauties; and Beauty is an immediate experience, and this immediate experience is identical with Beauty-as-Principle, Beauty-as-Primordial-Fact. The first of these statements is fully in accord with the doctrines of the Perennial Philosophy. Among the Trinities in which the ineffable One makes itself manifest is the trinity of the Good, the True, and the Beautiful. We perceive beauty in the harmonious intervals between the parts of a whole. In this context the divine Ground might be paradoxically denned as Pure Interval, independent of what is separated and harmonized within the totality.   With Keatss statement in its secondary meaning the exponents of the Perennial Philosophy would certainly disagree. The experience of beauty in art or in nature may be qualitatively akin to the immediate, unitive experience of the divine Ground or Godhead; but it is not the same as that experience, and the particular beauty-fact experienced, though partaking in some sort of the divine nature, is at several removes from the Godhead. The poet, the nature lover, the aesthete are granted apprehensions of Reality analogous to those vouchsafed to the selfless contemplative; but because they have not troubled to make themselves perfectly selfless, they are incapable of knowing the divine Beauty in its fulness, as it is in itself. The poet is born with the capacity of arranging words in such a way that something of the quality of the graces and inspirations he has received can make itself felt to other human beings in the white spaces, so to speak, between the lines of his verse. This is a great and precious gift; but if the poet remains content with his gift, if he persists in worshipping the beauty in art and nature without going on to make himself capable, through selflessness, of apprehending Beauty as it is in the divine Ground, then he is only an idolater. True, his idolatry is among the highest of which human beings are capable; but an idolatry, none the less, it remains.

1.11 - The Master of the Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga      The Transcendent, the Universal, the Individual are three powers overarching, underlying and penetrating the whole manifestation; this is the first of the Trinities. In the unfolding of consciousness also, these are the three fundamental terms and none of them can be neglected if we would have the experience of the whole Truth of existence. Out of the individual we wake into a vaster freer cosmic consciousness; but out of the universal too with its complex of forms and powers we must emerge by a still greater self-exceeding into a consciousness without limits that is founded on the Absolute. And yet in this ascension we do not really abolish but take up and transfigure what we seem to leave; for there is a height where the three live eternally in each other, on that height they are blissfully joined in a nodus of their harmonised oneness. But that summit is above the highest and largest spiritualised mentality, even if some reflection of it can be experienced there; mind, to attain to it, to live there, must exceed itself and be transformed into a supramental gnostic light, power and substance. In this lower diminished consciousness a harmony can indeed be attempted, but it must always remain imperfect: a co-ordination is possible, not a simultaneous fused fulfilment. An ascent out of the mind is, for any greater realisation, imperative. Or else, there must be, with the ascent or consequent to it, a dynamic descent of the self-existent Truth that exists always uplifted ill its own light above Mind, eternal, prior to the manifestation of Life and Matter.      For Mind is Maya, sat-asat: there is a field of embrace of the true and the false, the existent and the non-existent, and it is in that ambiguous field that Mind seems to reign; but even in its own reign it is in truth a diminished consciousness, it is not part of the original and supremely originating power of the Eternal. Even if Mind is able to reflect some image of essential Truth in its substance, yet the dynamic force and action of Truth appears in it always broken and divided. All Mind can do is to piece together the fragments or deduce a unity; truth of Mind is only a half-truth or a portion of a puzzle. Mental knowledge is always relative, partial and inconclusive, and its outgoing action and creation come out still more confused in its steps or precise only in narrow limits and by imperfect piecings together. Even in this diminished consciousness the Divine manifests as a Spirit in Mind, just as he moves as a Spirit in Life or dwells still more obscurely as a Spirit in Matter; but not here is his full dynamic revelation, not here the perfect identities of the Eternal. Only when we cross the border into a larger luminous consciousness and self-aware substance where divine Truth is a native and not a stranger, will there be revealed to us the Master of our existence in the imperishable integral truth of his being and his powers and his workings. Only there, too, will his works in us assume the flawless movement of his unfailing supramental purpose.

1.14 - The Supermind as Creator, #The Life Divine, #Sri Aurobindo, #Integral Yoga   8:Above, the formula of the One eternally stable and immutable; below, the formula of the Many which, eternally mutable, seeks but hardly finds in the flux of things a firm and immutable standing-point; between, the seat of all Trinities, of all that is biune, of all that becomes Many-in-One and yet remains One-in-Many because it was originally One that is always potentially Many. This intermediary term is therefore the beginning and end of all creation and arrangement, the Alpha and the Omega, the starting-point of all differentiation, the instrument of all unification, originative, executive and consummative of all realised or realisable harmonies. It has the knowledge of the One, but is able to draw out of the One its hidden multitudes; it manifests the Many, but does not lose itself in their differentiations. And shall we not say that its very existence points back to Something beyond our supreme perception of the ineffable Unity, - Something ineffable and mentally inconceivable not because of its unity and indivisibility, but because of its freedom from even these formulations of our mind, - Something beyond both unity and multiplicity? That would be the utter Absolute and Real which yet justifies to us both our knowledge of God and our knowledge of the world.   9:But these terms are large and difficult to grasp; let us come to precisions. We speak of the One as Sachchidananda; but in the very description we posit three entities and unite them to arrive at a trinity. We say "Existence, Consciousness, Bliss", and then we say, "they are one". It is a process of the mind. But for the unitarian consciousness such a process is inadmissible. Existence is Consciousness and there can be no distinction between them; Consciousness is Bliss and there can be no distinction between them. And since there is not even this differentiation, there can be no world. If that is the sole reality, then world is not and never existed, can never have been conceived; for indivisible consciousness is undividing consciousness and cannot originate division and differentiation. But this is a reductio ad absurdum; we cannot admit it unless we are content to base everything upon an impossible paradox and an unreconciled antithesis.

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism   M.: The three entities are jiva, God and bondage. Such Trinities are common in all religions. They are true so long as the mind is operative. They are mere creations of the mind. One can postulate   God only after the mind arises. God is not different from the Self.

1.400 - 1.450 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism   M.: The three entities are jiva, God and bondage. Such Trinities are common in all religions. They are true so long as the mind is operative. They are mere creations of the mind. One can postulate   God only after the mind arises. God is not different from the Self.

2.27 - The Gnostic Being, #The Life Divine, #Sri Aurobindo, #Integral Yoga   The gnosis is the effective principle of the Spirit, a highest dynamis of the spiritual existence. The gnostic individual would be the consummation of the spiritual man; his whole way of being, thinking, living, acting would be governed by the power of a vast universal spirituality. All the Trinities of the Spirit would be real to his self-awareness and realised in his inner life. All his existence would be fused into oneness with the transcendent and universal Self and Spirit; all his action would originate from and obey the supreme Self and Spirit's divine governance of Nature.   All life would have to him the sense of the Conscious Being, the Purusha within, finding its self-expression in Nature; his life and all its thoughts, feelings, acts would be filled for him with that significance and built upon that foundation of its reality.

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy   this lies the whole difference between the esoteric and the Christian Trinities. The Mystics and the   Philosophers, the Eastern and Western Pantheists, synthesize their pregenetic triad in the pure divine   --   these three Universes were allegorized, in exoteric teachings, by the three Trinities emanating from the   Central eternal germ and forming with it a Supreme Unity: the initial, the manifested, and the Creative