Course XXXIV - Teaching 14: The Concept about Trinity

Since immemorial times, as soon as the light of reason started shining in man, he has wondered about the motive of existence. As his existence runs parallel with the existence of the whole Universe, the said question was larger and larger and, finally, focused the manifestation. But, at his point, the man had to recognize that he was unable to grasp God and the manifestation mystery.
The human mind cannot know how, when and why manifestation is. The divine mystery is beyond his chances, and he must be resigned or accept it so. One cannot think up about the Absolute, Eternal and Unknowable One, or about Creation itself.
But the man longs for knowing God, because without this knowledge he is even unable to know himself as for his own essence, and this wish has been a powerful mental incentive, at least to know something and to lift a little part of a veil covering the manifestation mystery.
That is why, as God’s Creative act itself is unknowable by man, man focuses his mental forces on apparent Creation results in order to get this way an illuminating glimpse.
The result of this effort has taken shape in the concept about Trinity, known and stated by ancient sages, and later extraordinarily promoted by Christianity.
We are told that the man ever tried to grasp the divine mystery through apparent Creation results. One cannot come from Non-manifest to Manifest One, because we would start from the unknown and unknowable, that is, from the Big Nothing. But if one simplifies the concept about manifest and knowable Creation and subtilizes this concept backwards, we can think up that the Sleeping Mother emerges at certain time unknown and inaccessible to man. So, God’s Unknowable Principle wakes up, and manifestation starts.
This emergence, this awakening involves a true creative act, and establishes the potential Creation Principle, which contains the whole manifestation power.
This Creative Principle possesses, so to speak, acquires self-consciousness and, through self-recognition, establishes its active self-knowledge. Unity acquires a dual aspect; one is reflected on its own consciousness and becomes two. And this self-knowledge, this self-reflection establishes a relationship, connection and vibratory field, which lasts for the whole duration of one cycle of Creation. A vibration recognized as infinite and uncreated love, which is the support of the whole Creation. It is Fohat, or life of the Universe.
No ancient school strove for divulging this exalted Trinitarian conception, only known to most advanced disciples, because in fact it is too near to the Non-manifest One and tries to think up about it. But Christendom has brought it out to support and demonstrate Christ’s divinity and, by making of this revealed truth an article of faith, introduced it into the field of Theology.
Christian Theology developed and enlarged the matter about Trinity, and was able to illuminate extraordinarily the concept about persons of the Divine Trinity, and their own relationships. Christian Trinity comprises Father, Son and Holy Spirit.
God Father is God Creator, Unknowable Creator Principle; that is, First Principle like the ancient Trinitarian doctrine interprets it. This does not mean that the other persons of the Trinity are not also Creators, but they appear in a different way.
The Son is part of God, total part of Himself, who knows His Own existence. It is God’s self-knowledge emerged from the Second Person of the Trinity. That is why, rightly, the Catholic Dogma states that the Father begot the Son as pure, divine and co-substantial expression of the Eternal Will and Knowledge. The Son is co-substantial with God Father, the very God, as the Dogma states, because is just God’s knowledge and consciousness about His Own existence.
Later, the Dogma states that the Holy Spirit comes from the Father and from the Son, and is not begotten.
In fact, God Creator (Father) knew and begot Himself (Son), and in knowing Himself He loved Himself (link of union).
This Divine and Uncreated Love, above-mentioned as Fohat, is the Holy Spirit, not-begotten and resulting from the relationship between the first two persons of the Trinity.
Creation and the emergence of the three persons is forcefully a simultaneous and unknowable act. At the first moment, when the First Mystery comes up out of inscrutable divine mystery, simultaneously the Second Person comes up and the link is established, that is, the Third Person.
Otherwise, God’s omniscience would be denied.
That is why, the three persons, at the same time, are eternally Existing, eternally Creators, and eternally Fruit and Sustenance of the Creation.
A Trinitarian knowledge about God, through Theology based on Revelation and assisted by reason, has opened to man –specially to Catholics– a quite wide perspective and possibility.
Of course, souls are individual only through certain appearance explained by the law of analogical oppositions; that is, only as consequence of active manifestation, which implies certain detachment from the static center and subsequent dual aspects.
Man perceives his real and intimate link with God, and his abode in Him, and that only can find Him by seeking and striving for.
God becomes a living concept, ever existing, ever in contact with the human soul. And this contact can increase and become more and more intimate through knowledge and love.
This doctrine yielded extraordinary fruits in Christian mystic souls, by exalting them to the utmost. Also, the concept about the Son God’s Envoy –the Divine Incarnation– has the same foundation; He descends periodically to stay among men in order to serve as luminous paradigm of perfection.