The Trinity

“Leave the Many, find the One,
But, having found the One,
Embrace the Many as the One.”
~ Plotinus

“[The greatest philosophers before Christ
were unwitting prophets of Christianity.]”
~ Rufus Jones


The Christ Logos is "The Soul Aware of Itself as Descended from Spirit"; a Child of God. The Presence of the Logos is Universal and Eternal; It does not Manifest at any one time or place, in any one individual or group of individuals. It’s Substance is everywhere consistent; It suffers no increase or decrease. Alterations occur only in the consciousness of man as disconnected from God. According to the degree to which an individual experiences The Presence of The Christ Logos, he or she becomes self-aware as a soul descended from the Untouched Unity that is God The Father, who dwells in Spirit.

We pause here to stress the operative word, which is “experience”. Not by faith, nor knowledge, nor work, nor even by love, may we become conscious of ourselves as Offspring of the Divine. Though these are virtues worthily praised by the righteous, and may take us far along the path to perfection, yet, they are insufficient to unlatch the final gate. They belong to the nature of Pure Being, but they are not Pure Being, nor are they, in themselves, the consciousness of Pure Being. Nonetheless, in the consciousness -- that is, the experience -- of Pure Being, is a faith unlike any faith, a knowledge unlike any knowledge, a work unlike any work, and a love unlike any love. Only The Grace of God, freely given, may obtain for us this experience of Pure Being.

Now, Soul is just a fragment of Spirit; “a chip off the old block”. So, to know ourselves as Children of The Most High, is to know we share a common substance with God. A drop of water may not be an ocean, but it is still water, no less than the ocean is. This sense of substantial identification, once it has become complete, expresses itself as the experience of Ultimate Oneness; or God.

At this level, however, experience may not be distinguished from the “thing” experienced; for God is not a thing, nor is He nothing; rather, in some sense, we may not be at all blasphemous in saying, the experience of God IS God. For, if one were to distinguish between the experience of God and God, one would already have fallen and lost sight of both.

The Christ Logos, being the Consciousness of Divine Sonship (or “Soulship”), -- for a soul is no more, nor less, than a golden drop, directly descended (both “born” and “fallen”) from The Golden Ocean of Spirit, which is God The Father, -- The Christ Logos is only exoterically distinguished from The Experience of God, which is only exoterically distinguished from God. At the level of The Absolute, consciousness is one with experience, which is, in turn, one with the “object” of consciousness/experience; to enter into the drop is to enter into the ocean, and to enter, whether drop or ocean, is to become one with. The drop represents The Christ Logos, the ocean is God The Father, and the entering/becoming is the Holy Spirit; the spiritual wind, or breathe of God, which moves, and thereby blows the whole of creation into movement.

In The Son of God we have The Purified Soul; the Soul itself,
which is The Christ Logos, stripped of all materiality;
Jesus at the moment of Ascension.

In The Father of God we have The Immaculate Spirit; The Spirit itself,
which has never known the world, and is therefore Eternally Pure.
God, to whom Christ is the way.

In The Holy Spirit we have the momentum of God’s Grace,
which springs from Eternity, enters time, and culminates in Eternity.
The famlial tie of all beings, which draws them together in God.

The process of creation, which is ongoing, and includes everything that is happening, has happened, or ever will happen, is also the Redemption. The body of Jesus Christ is the sum total of the bodies inhabited by all souls everywhere; His flesh is all flesh. Likewise, The Incarnation of Jesus Christ is the incarnation of all. Whatever harm is done to our own flesh, or to the flesh of others, is done to the body of Jesus Christ. To execute anyone is to recreate The Crucifixion. If The Crucifixion of Christ is deeper in significance than the crucifixion of the two thieves who were nailed up alongside him, it is only because the murder of Jesus represents every murder. This is so because, in making a public sacrifice of oneself for love for all people, Christ thereby united himself with all mankind, for all time, both future and past.

Just as Christ and the two thieves are equally despicable in the eyes of world authorities, so are they equally lovable in the eyes of God. To the people calling for the death of Jesus, there is no difference between him and the two thieves, with the possible exception being only that he claimed to be different. To God, there is no difference, with the possible exception that Jesus, in former incarnations, had grown spiritually “tall” enough to touch the feet of God and, because of this, in his final incarnation, he incarnated directly from God, as The Son of God (the symbol “standing” for all souls; The Good Shepherd who gathers all God’s Children into a single Sheepfold). Having completed the rounds of incarnation, Christ is Risen, ascended to God, from whom he came. As the drop returning to the ocean, Christ is only that part of God which descends from, and returns to, Him. The drop, before remerging, has limitations; after remerging, it has none, for the Ocean of Spirit is shoreless. Infinite.