The Human Trinity

General Magical Discussion

The Human Trinity

Postby Mordant » Fri Aug 13, 2010 6:52 am

I am wondering about the roles that each part of the human trinity play and how to better relate that to my magical skill. I have come across several documents that briefly go into the functions of the body, soul, and mention that the spirit is there (or that we exist on the Physical, Astral, and Mental).

From what I can gather (and please correct me if I am wrong), the physical body acts as a focal point which helps many different powers to merge to carry out a magical act, acts as a temple, and acts as a powerhouse for magical acts. The soul acts in ways that the body cannot (astral projection, creating temples, meeting entities, etc). The spirit on the other hand, I rarely come across any good material on. I think that if I knew what each of the parts play, I could make my practice a bit more effective. Has anyone come across any material that gives an in depth description of their roles?
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Re: The Human Trinity

Postby Martialis » Fri Aug 13, 2010 11:19 am

Franz Bardon goes a bit into this three-fold division. Alchemists and, I think, Renaissane/Medieval Mages also used a three-fold division of Corpus, Spiritus, Anima. The Qabalah gives us Nephesh, Ruach and Neshamah. A set of practices, theory, lore, etc. I'm currently working with written by Orion Foxwood also gives a three-fold division based on the 'three worlds' found through various cultures, in his work they appear as Star/Upper, Stone/Middle and Sea/Lower or Under Worlds. So yea...you could choose anyone of these streams and study (and practice) them in-depth or find others that I haven't mentioned. Mi dos centavos. Cheers!
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Re: The Human Trinity

Postby Kappa » Fri Aug 13, 2010 3:23 pm

Another way to think of this is divide into the subconscious, self-conscious, and super-conscious and correlate the functions and attributions of each. I actually made note cards with these divisions, and put on each card all of useful information I could find from several different traditions as I get really confused when some one goes from talking about Kabbala, to Eastern traditions, to Alchemy, to whatever. I believe I read about this division in a Paul Foster Case lesson, I find this way of thinking about the divisions to be very useful. I don't think looking for the word "spirit" is going to get you far because it's just too broad.
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Re: The Human Trinity

Postby lgdvl73 » Fri Aug 13, 2010 4:11 pm

Caveat: Every system of 3 form attributions is valid in its own sphere and for its own purpose. My comments in no way are meant to lessen each version of a 3-fold attribution in its own domain.


The first trinity is the trinity of realizations. Wilber defines these as the 1-2-3 of God, and Plato's whole philosophy can also be broken down into these three domains.

(1) You can realize an identity with God, which is codified in the phrase "I AM", or put another way, the realization of the Godhead. This is a personal and subjective realization categorized by the pronoun 'I'. This is Plato's Beautiful, or Art.

(2) You can realize a relationship with God, which is codified in the phrase "My Love", or "My Beloved", This is an interpersonal, inter-subjective, and devotional realization categorized by the pronoun 'We'. This is Plato's Good, or Morals.

(3) You can realize God objectively, which both science does in its whole approach truth, as well as Magicians do in their systems of giving names and formulaes to God. This is codified simply in the phrase "God". This is an objective realization of the 'Web of Life' and is categorized by the pronoun 'It'. This is Plato's True, or Science.

You can also see that the Christian Trinity follows this plan as (1) Father (2) Son & (3) Holy Ghost. You can also the vedantic Triple Yoga following this in (1) Jnana - Knowledge (2) Bhakti - Devotion & (3) Karma - Works

These are not anthropomorphic conceptions at all, but are in fact perspectives that All arises in at all times.

On a more human trinity, we cannot get soul and spirit into the picture, unless we lump the lower powers of Body, Life, and Mind together in one category. A human perennial philosophy (doctrine of emanation) is much better handled by a minimum five fold arrangement. This is the way we see it done in east and west traditionally.

(1) Body - Physical Component, also the Guph of Qabalah
(2) Life - Vital and Nervous Component, also the Nephesch of Qabalah
(3) Mind - Mental Component, also the Ruach of Qabalah (and also the illumined Mentality, or overmind is contained in this sheath which in Qabalah is called the Neschamah)
(4) Soul - Realm of the Pure Gnosis and the Chiah of Qabalah
(5) Spirit - Qualified Non-Dual Oneness and Identity, Supermind and Yechidah of Qabalah

A final classification of three-fold can also be seen in the 3 Alchemical components which also relate to the Guna's.

(1) Sulfur - Rajas - Excitation, Agitation, Kinetic
(2) Salt - Tamas - Static, Heavy, Rooted
(3) Mercury - Sattwas - Pure, Detached, Grace


These 3 powers exist in the human personality in more or less degrees and also characterize the movements of Nature generally.

T
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Re: The Human Trinity

Postby Magus11 » Fri Aug 13, 2010 5:34 pm

Mordant, here is a small portion of that esoteric writting I mentioned about the Trinity. By A B Kuhn

Additional elucidation of basic meaning flows from the consideration of the great doctrine of the Trinity in theology. One is not too bold in asserting that this formula of ancient truth is not comprehended in its clear and profound significance by the Church which still blindly offers it. Once a year the pew occupants listen to a sermon on the Trinity, but go away unenlightened. Yet it is the heart of the mystery of life, the base of theology, and--easily comprehensible.

Plotinus, the Neo-Platonist of the third century, who gave the doctrine to Christianity through Augustine, has given us an analogy with a natural phenomenon by which it is possible, with the additional link of a finding of modern science, to see the simple meaning of a doctrine that has baffled comprehension for sixteen centuries. He said that we can understand how one deity can have three aspects if we think of the sun, its light and its active energy. The sun in heaven is comparable to the Father of the Trinity. It is a glowing globe of fire. The fire of the sun does not go forth into the ends of space, but abides at home. Like a match which you strike in a dark room, the fire stays on the match; it does not leave it. The fire stays’ but it generates and sends forth its son,--the light. This is the second aspect or "person." It is of the same essence with the Father, yet not he. And the Psalmist sings: "Send out thy light"!

Now a flood of clear light is released on the problem by following the implications as to the identity of the third "person," the Holy Spirit. But here it is necessary to adduce some pertinent data which is given to us by modern physical science to round out our analogy. We are told that a ray of the sun’s light out in the void of space (not near a planet) is inert. It is both cold and dark. If one could reduce one’s body to the size of a pin-point, one would be in total darkness and the intensest cold, though the sun be glaring overhead. The ray is impotent, inactive, uncreative and can generate no life until--and here is the nub of all philosophy--it falls upon a surface of a material body, a globe or planet! Only by incidence upon its opposite pole, matter, can the light of spirit come to its creative function. There is required the interplay of its rays with a resistant surface to bring out its own powers from latency to potency. Matter is, as already shown, the "mother" of life, while spirit (God) is its father. And, as everywhere, father spirit can not become creative until it unites with and fecundates mother matter! His ray of power, his son, is in a sense the phallic emanation of his seed, and the seed must become coefficient with the unfructified egg of life in matter’s bosom to bring a new birth to pass.

Almost it might be said,--here is all truth in a nutshell. The light of God would remain uncreative unless it entered the body or womb of mother life and aroused the slumbering potentialities therein. And here is the solution of a riddle of mythology which has baffled and horrified Christian moralists no end. The fables of the gods represent the son of deity as turning about and creating upon his own mother. Horus is called "the Bull of his Mother"--Isis. The sons of God marry their own mothers! Horrible! Detestable! shout the offended Church Fathers. Yet the son of present life marries and impregnates his own mother every time an acorn or grain of wheat falls into the ground and germinates! It is discernible at last why the letter H comes a second time into the form of the sacred tetragrammaton, or four-letter name of Jehovah, the Ineffable Name of ancient Kabalism--JHVH. "J" is the Father God, the line that comes down from on high, goes deep into the heart of matter and then turns upward to return to deity. The H represents by its two vertical lines life divided into its two aspects, spirit and matter, joined by the cross line, and so brings its activity into the realm of the mother, matter. The V is their son, who goes down in his turn into matter and returns. Now, why does the mother H come into the formula of creation a second time? The J H V would be a formula covering one--the first--generation of life. It would take it through one cycle. But that would not be a glyph that would represent life as perpetuating itself through endless cycles of renewal. It would end there. The graph must carry it on. As, then, the son must take up the line and become father in his turn, he must unite his productive fecundation with his old mother, matter. And so the H, or mother, must be brought into the picture once more. And the holy name becomes thus a descriptive form for all creation. For spirit is creatively helpless, like the sunlight, without the co-operation of its opposite, matter, which is dramatized as its wife and sister. Hence every mythological deity was linked with his shakti or spouse, his creative potency, without whom he would remain forever ungenerative. The implications of this determination are tremendous, for if spirit can not give birth to its archetypal conceptions without the implementation of matter in actual creation, neither can it function apart from matter in philosophy! And a thousand fantastic "spiritual" cult systems that have deluded uncritical minds in every age by a denial of the utility of matter, are at one stroke given the coup de grâce as illogical fallacies.

Reverting to the Trinity, it is desirable to go further with the Greek elaborators of the Orphic wisdom in delineating the aspects of divine activity.

Of the Father they assert that he "abides." A Hindu script has the passage in which Lord Krishna says: "Having impregnated the universe with a portion of myself, I yet remain." He remains on his own plane. He is the unmoved Mover and the uncaused Cause. He is without experience himself, delegating the function of acquiring it to his Son. He is unaffected, undivided, unchanging and undiminished.

Of the Son they say that he "proceeds." He bears the Father’s potentialities out into all the universe. He is the radiating arm of his Father’s power. He goes out to do the will of his parent and become his vicegerent in the worlds. He becomes God’s spoken Word. He conveys the Logoic ideas out upon the bosom of his Father’s emanations to stamp them upon plastic matter. And proceeding from the bosom of the Father, he goes forth into every condition which is precisely the opposite of that of the Father. He will become subject to experience and suffer all things, while the Father abides unmoved. He will be affected, divided, changed and be sadly diminished, suffering the loss of all that he enjoyed with the Father. He will endure all experience in every kingdom, will be fragmented into "partial natures," will enter a moving stream of endless change, and will be reduced to a minimum of his glory on the cross of suffering.

Of the Holy Spirit they say that it "converts" matter to its own likeness; "is converted" by matter to its next higher estate; and finally "returns."

What, then, is the Holy Spirit, the Third Person? It is the first Ray of divine life, undergoing its final conversion into active creative agency. It is latent power of God’s mind, transformed into working efficacy. It is static divinity become kinetic. It is God’s Logos, or Word, carrying the command of his creative Voice, now converted into an energy that moves matter and builds worlds. It is, finally, God’s spirit at work; no longer static, or merely potential, but released upon matter in moving force--kinesis.

It may be helpful to present a diagrammatic sketch of this formulation, as it is a brief but complete graph of the entire rationale of all incarnation, or involution of life in matter, and its evolution back to spirit. It is thus a concise formula comprehending all that ancient scriptures have been designed to elucidate.

SUN .............. FATHER .......... ABIDES.

LIGHT .......... SON ................. PROCEEDS.

{{CONVERTS (Matter).

{{IS CONVERTED (By Matter).

EARTH ......... HOLY SPIRIT ..{

{

{ RETURNS

All "history" takes place at the point where the light, or latent radiation of divine force, comes in contact with matter, earth, the mother. For there involution is brought to a halt and, spirit being implanted within the heart of matter and awakening its slumbering potencies, there is begun at that point a new growth of life, actuated by the union of intelligence with sheer energy. And this new growth begins the evolutionary stage, or the return unto the father, or parent, status.

When Trinities are given as Father, Mother and Son, the aspect here characterized as the Holy Spirit is the "Son," the product of the union of Father and Mother. When given as Father, Son and Holy Spirit, the Mother is implicit, being the material element necessary at all times.

The Son’s, or the ray’s, impregnation of Mother matter begins a new process of growth from seed to adulthood, which through a cycle of "conversion" and "being converted" lifts up the new form of Sonship of deity to the stage which the Father had reached in its last previous cycle. The cycle is completed with the "return"; but after aeonial rest life gets ready to make its next rhythmic movement outward to unite again with the Mother.
Quod superius est quod inferius et quod inferius est sicut quod superius ad perpetranda miracula rei unius

DEMON EST DEUS INVERSUS
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Re: The Human Trinity

Postby Mordant » Tue Aug 17, 2010 1:57 am

Thanks all. I will definitely check all that out. As always, I appreciate your guidance.
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