Tai Chi: As an icon the Tai Chi is a symbol, composed of the Yin and Yang circle, surrounded by eight trigrams. It, in terms of function is the underlying philosophy of all Chinese, and ‘classical’ Oriental philosophy. According to the scholar Fung Yu-Lan, ”The History of Chinese Philosophy, Vol 2.” Princeton, 1953, the philosophies of Pythagoras, and the Tai Chi are almost identical. The concept of Chi, and Sophia (wisdom), Logos, and Tao, meaning ”Word,” are identical. The power of male and female polarities in the Tai Chi, resemble the ideas of Pronoia, and Protophanes, in the concept of ”Barbelo.” ( See Barbelo, and Sethian Monadology. See also; ”The Valentinian Exposition.”) The Tai Chi is associated with the ”Book of Changes,” (I Ching), in Chinese Philosophy. Pythagoras is thought to have studied Chinese Philosophy, and obviously did. (See; Bulfinch’s Mythology, Gramercy, Crown Pub.
1979.) The analogy to the Tai Chi, Sethian values are in ”Tetrakys of the
Decad, Monadic Vlaues.”
Tartaros (Tartarus): Keeper of Hades. Also referred to as Tartarucus, Tatrokis, Saklas
and Temeluchus in various Christian texts. (See; ”The Book of Thomas the Contender,” Nag Hammadi Lib. Name is also used by Clement in “Stromata“)
Tatian: (110-180) Pupil of Justin Martyr and author of the “Diatessaron,” and “Letter to the Greeks.” Formed Gnostic sects in Syria called Encratites, meaning literally, ‘Masters of Themselves.’ Qualified the soul, as a special kind of spirit. (”Letter to the Greeks.”)
Tertullian: (160-230) Native of Carthage who joined literalist Christianity
around 196, after becoming a lawyer in Rome. Before he became a Montanist in 207, he argued with Hippolytus against Gnosticism. However his work does not reflect a sound knowledge of any of the pre-Christian, Valentinian, or Sethian
epistemologies. (See; Tertullian’s, ”Treatise of the Soul.”)
Tetraktys (Tetractys) of the Decad, The Monadic Values: There is no doubt that Sethian Gnostics applied the principles of this paradigm. ”Pythagorus considered all things relative to numbers… How he conceived this process has never been satisfactorily explained.” (Bullfinch, pg. 289.) Perhaps this is
the secret….
Pythagorus considered the monad as the source of all things. In the case of the tetraktys of the decad, the concepts of form and structure are related in mathematical values. These values work in harmony. They are not just a list, they are a set. The first and most obvious is numerical value is the digital sequence of one through ten. ‘Monad,’ 2. Decad, 3. Triad, 4. Tetrad, 5. Pentad, 6. Hexad, 7. Heptad, 8. Ogdoad, 9. Ennead, and 10. Decad.
Digital sequencing can be done in different base values, like using base six to count on your hands. You count to five on the right hand, and the first digit of the left hand represents six, the next set the left hand finger is given the value of twelve, then eighteen, then the sequence goes up to 35, when you run out of fingers, if you have ten. Another sequencing schema is the Heaven Sequence of the Tai Chi, which is in base eight.
The Pythagorean model showing the tetraktys of the decad is in the form of a triangle, usually shown as only dots, I have placed numbers beside the dots, denoting the digital sequence. Below is a traditional explanation for this sequence, where I have made aditions to show how the Tai Chi, and this sequence
are parallel….
o Monad
o o Decad
o o o Triad
o o o o Tetrad
________________________________These triangles should be equalateral.
1.
2. 3.
4. 5. 6.
7. 8. 9. 10.
1.. The Tetractys represented the organization of space: {Wu Chi, Void, ”Jesus is Silence.” See; ”A Valentinian Exposition.”}
2.. the first row represented zero-dimensions (a point) {Tai Chi, yin and yang are the same.}
3.. the second row represented one-dimension (a line of two points) {Liang Yi, yin and yang are different}
4.. the third row represented two-dimensions (a plane defined by a triangle of
three points) {This is consistent with the San Ti. Man is the same as heaven and earth.}
5.. the fourth row represented three-dimensions (a triangular pyramid defined by four points) {This is consistent with the Si Xiang. This is Yin and Yang seenas two different things, or four types. This parallel to the Tai Chi does not include the Ba Gua (8 trigrams)} Wikapedia source…..
http://en.wikipedia.org/wiki/Tetractys
This triangle represents five, or more different mathematical values, not generally recognized unless you apply the Tai Chi model with the parallel of the Tetraktys. The mathematical values are thought of more like aphorisms, or a mantra, rather than calculations in some respect. Pythagoras put everything in terms of math, and I think the statistical terms below can be adapted to both the Tai Chi and the Tetraktys of the Decad.
The digital sequence of one through ten, connotes the decad. What cannotes the the ‘tetra’ is the number four. In the case of the tetraktys of the decad, the value of four corresponds with the relative value of the mathematical concept of ‘mode.’ One through six, would make the triangle a triad, and if you add a fifth
line, 11. through, 15., to the base, the mode is a pentad. As shown above we have the tetrad. (See; ”The Table of Ten Numbers,” http://www.sacred-texts.com/eso/sta/sta16.htm )
The mode is the value, or set of like units that appear most frequently in a set. As can be seen in the model of the tetraktys of the decad, all three sides of the triangle contain four units. (This is looking at the triangle of dots as an icon like the Tai Chi.) In terms of the triangle there are four levels, or modes (called types in the ”Gospel of Mary,”), Level 1. is one, level two the decad, is 2. and 3., level three the triad, is 4. 5. and 6., level four the tetrad, is 7. 8. 9. and 10.
O monad
O O decad
O O O triad
O O O O tetrad
A set in most science involving polarity, is called a field or pool, which connotes a perimeter of the form, or the unified body of the set, as a whole. Mode connotes the ‘level,’ of the form and structure of the pool. Therefor tetrads, hexads, ogdoads, etc. are thought of as modes and levels, which can be
applied to fields.
As you build the triangle by adding lines of digits to the base, the mode changes in sequence, but the values of mean, and median, also become relative to the model. This is allegorical to how a seed turns into a tree or plant. This same sequence is thought to be extant in the working of the Logos, Pleroma,
Kenoma, and Psyche of man, and collective consciousness of mankind.
This means you are using mathematical terms as points of a contemplation, or meditation, more like aphorism than calculation. Each configuration of the triangle regardless of the mode, retains the value of the monad in the digital sequence. The mode sequence, the mean value in the sequence, and the median
values in the sequence, are not mutually exclusive. They work in harmony.
The mode sequence is determined by looking at the triangle like an icon, and determining the number of units each side of the triangle has. The mode sequence has a different numerical value than the digital sequence value. In the Tai Chi, Wu Chi, is the void or zero, and in the Sethian system Jesus is Silence. Tai Chi, is one, meaning Yin and Yang are the same. Liang Yi is the third in the Heaven Sequence, and means Yin and Yang as seperate or different. The student of the Tetraktys retains the triology, or ‘tripartite,’ as a mindset, in the contemplation of the sequence. “Man’s mind/heart, is the same as heaven and
earth.” (”Kenpo Gokui’.’)
The next stage in the Heaven Sequence, (Use of even numbers) is the Si Xiang, which represents the tetrad or four units. In the Chinese system Wu Chi = 0, Tai Chi equals 2., Liang Yi = 2, and Si Xiang= 4., puting the Tai Chi in a setof eight parts, symbolically aligned with the Ba Gua, or eight trigrams, making
the Tai Chi an organized Ogdoad. The Sacred Tetrad is regarded in the same way, as the Si Xiang, in form, structure, and mechanics. (See; Tai Chi. See; ”The History of Chinese Philosophy,” Vol. 2, Fung Yu-Lan, Princeton, 1953.)
The mean is determined by adding the number of units, in the digital sequence, then dividing that sum by the number of units, the result is an average number of units. That would be the pentad or five, the mean of ten units. In building form and structure in the Monadology, the constant value of the mean is thevalue of one, (Monad) and denotes the value of the monad in each consecutive mode in the sequence. The Monad remains integrated into the form and structure of all mode values. (See; Decalogue.)
The median, is the value where half of the units in a set are larger or smaller than the opposite set of units. The median is the point where the set is divided, and determines balance with the reflective or dual values of male/female, good/evil, light and darkness. The odd numbers where their are more units on one half of the set than the other, represents unbalance. Pythagoreans used the terms square for even numbers, and oblong for odd numbers.
(Ibid.)
In the application of the sequence the consideration of median, is that ‘duality,’ reamains a constant regardless of the level, or mode, as does the power of the Monad. Duality can be meant to be more than one feature, when drawing a monadic paradigm, as duality does not always mean opposite, it can
mean either, or. In some cases it can be implied as an opposite. It can be areflective value, like a mirror image, or reflection. (See; Bythos)
For instance, the pentad can be given five values, with good connotations, and their opposite with negative conotations. Five constructive values, are opposed to the destructive values of opposition. The Chinese use the idea of the Wu Xing, or five constructive, and destructive forces. The reflective value or
median value (duality) is always considered as part of form and structure,
regardless of the mode, or level in the sequence.
The fifth value is the parabolic, more of a geometric adaptation, which has dimensions or perspective, reflection and even vibration. (See; Parables.) The parabolic view is in reference to the higher modes of the Pentad and above, where the structure and form can be seen as multi-dimensional and having
perspective. (See; Parabole, which can be shown as viewing the inside of a
cone. See also; Gematria.)
As a contemplation device, all the values of the tetraktys of the decad, are imagined in unison as a harmony. This unified perception is imperical to the idea of how the natural order of wisdom works in the tripartite vision of man as being psyche, material, and spiritual. The sequence is operational in the realms of man, heaven and earth.
You can see that 1. 2. 3. and 5. form the equalateral cross, common in the first century. There may be more of these parallels, than I mention at this time. The Platonic tetrad, used in the ”Square of Opposition,” a tool of logic, can also be seen in the formation of 2. 3. 5. 8. and 9.
If you look at the triagle of dots you will see that 2. 3. 4. 6. 8. and 9. form a circle with 5. in the middle. 1. 7., and 9. are outside the circle. (See Tripartite) As one contemplates this image the fifth value of the parabolic becomes apparent. The image can look like it is multi-dimensional, where the center (5) as seen as closer and further away, adds perspective. The center dot 5. becomes parabolic point of center, and the middle of the sequence.
In regard to the human figure, you can draw arms going up from 2., and 3., and legs off 8. and 9., and you can imagine the human figure in the gematria within the triangle.
In martial arts, especially those aligned with the classic Tai Chi, the points of the shoulders and hips represent the primary centers of the body’s natural ”primary square of balance,” where 5. is the center of the body the diaphram. Some martial artists use this ‘cone’ image like sights on a gun, aiming at a
target, and using the same grid for defense. This shows the tool (sequence) is useful as both applied in the material world, and applied to the psyche. The entire system of Isshin Ryu Karate can be shown in the ”Heaven Sequence,” as well as the application against opponents.
Theodotus: A student of Valentinus, and Pantaenus in the Alexandrian lineage. Theodotus explains that passions are called spirits: ” The passions that are in the soul are called spirits, not spirits of power, since in that case the man under the influence of passion would be a legion of demons; but they are so
called in consequence of the impulse they communicate. For the soul itself, through modifications, taking on this and that other sort of qualities of wickedness, is said to receive spirits.” ( See; Fragments of Theodotus, Kirby, Criddle.
http://neonostalgia.com/xtian/Extracts_from_Theodotus.htm , and Theodotus )
Theoria (Greek θεωρία) is Greek for contemplation or ‘the perception of beauty regarded as a moral faculty’ (OED). From within Eastern Orthodox theology it is the ‘vision’ and or the ’seeing’ of God, as the experience of God, achieved by the pure of heart who are no longer subject to the afflictions of the passions. This affliction of the passions is caused by the knowledge of good and the knowledge the evil. Theoria is validated because God is in the Universe or material world, which is evidenced by the material world containing beauty. Theoria is obtained as a gift from the Holy Spirit to those who through partaking of the sacraments along with the observance of the commandments of God and ascetic practices (see also kenosis, Poustinia and schema) have achieved dispassion.[1]Theoria is closely tied to the ascetic form
of contemplative prayer called hesychasm that in the Eastern Church can also encompass the Jesus Prayer or the Prayer of the Heart. Theoria is a faculty that develops along with and is intimately related to the process of theosis, considered (especially by the Eastern Orthodox church) to be the quintessential purpose and goal of Christianity. Theosis has three stages the first is called catharis or purification, the second theoria or illumination and finally theosis or deification.[2] The love of beauty (philokalia),
transcending the love of wisdom (philosophy) manifests into the love of God (theophilos). Love of God as faith in God manifests as humility. Humility is above all else, the characteristic hallmark of the saints. Theoria and Theosis culminates into the Kingdom of God. Here humility as a saintly attribute is called sophia or Holy Wisdom. Humility not knowledge is the most critical component to mankind’s salvation.
The word has its origin in the Greek language and is derived from the same root as the English word theory. Theoria is used to express the experience of life as “one who watches a play or activity”, the state of “being” is defined as spectator. Hence it means to focus one’s attention exclusively on one thing, Beauty and or God being the object of focus. The act of experiencing and or observing is through the nous or “eye of the soul” Matthew 6:22-6:34. Noesis as faith in God (action through faith and love for God), leads to truth through our contemplative faculties. This theory, or speculation, as action in faith and love for God, is then expressed famously as “Beauty shall Save the World”. This expression of the idea comes from a mystic or gnosiology perspective (rather than say, a scientific or cultural one),[
http://en.wikipedia.org/wiki/Theoria
Theosis: (Theiosis, Theopoiesis, Theōsis) In Eastern Orthodox and Eastern Catholic theology, theosis, meaning divinization (or deification or, to become god), is the call to man to become holy and seek union with God, beginning in this life and later consummated in the resurrection. Theosis comprehends salvation from sin, is premised upon apostolic and early Christian understanding of the life of faith, and is conceptually foundational in both the East and the West. See also; Consecration, Deification, Divine Union, Sanctification. http://en.wikipedia.org/wiki/Theosis
“full participation in divinity which is humankind’s true beatitude and the destiny of human life”
–Thomas Aquinas
Archimandrite George has been the Abbot of St. Gregorios Monastery since 1974. He is well known throughout the Orthodox world both as a theologian and spiritual father. He has written many books and articles on theology and the spiritual life. His works have been translated into many languages.
The idea of Theosis will be unfamiliar to the Western mind, although it is not a new concept to Christianity. When Christ said, “Repent, for the Kingdom of Heaven is at hand,” [1] this is a call to a life of Theosis.
Theosis is personal communion with God “face to face.” [2] To the Western mind, this idea may seem incomprehensible, even sacrilegious, but it derives unquestionably from Christ’s teachings. Jesus Christ was the fulfillment of the messianic dream of the Jewish race; [3] His mission to connect us with the Kingdom of God [4] a Kingdom not of this world. [5] When Jesus said, “You are gods,” [6] “be perfect, just as your Father in Heaven is perfect,” [7] or “the righteous will shine like the sun in the Kingdom of their Father,” [8] this is to be taken literally. For those who are interested, further Biblical evidence for this can be found in Leviticus 11:44-45; 20:7-8; Deuteronomy 18:13; Psalms 82:1,6; Romans 6:22; 1 Corinthians 3:16-17; 2 Peter 1:2-4.
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The whole sacrificial tradition of Israel beginning with the sacrificial offering of Isaac reaches fulfillment in Jesus Christ. St. John the Baptist echoing Isaiah says, “Behold the Lamb of God who takes upon Himself the sins of the world.” [9] St. Paul has this in mind when he says, “If you are Christ’s, then you are descendants of Abraham, and heirs according to the promise,” [10] because “those who believe are children of Abraham.” [11] The name Israel, was given to Jacob by God as an expression of his fidelity. Later this name was inherited by his faithful descendants. This train of thought is expounded in the writings of St. Paul, where he blesses the Church as “the Israel of God;” [12] whilst elsewhere he wrestles with and is pained by his fellow Jews denial of their own Messiah, labeling them “Israel according to the flesh.” [13]
http://www.orthodoxinfo.com/general/theosis.aspx
………….
This is the second stage of Theosis, called
“theoria,” in the course of which man, having
already been cleansed from the passions, is illumined
by the Holy Spirit, is made luminous
on the way to becoming deified. Theoria means
vision. Theoria of God means a vision of God.
To see God, he must be a deified man. Thus,
theoria of God also means Theosis.
Of course, when he has been thoroughly
cleansed and has offered himself entirely to
God, then he also receives the greatest experience
of divine Grace available to men, which,
according to the holy Fathers, is the vision of
the uncreated light of God. Those who are very
advanced in Theosis see this light, very few in
each generation. God’s Saints see it and appear
within it, and, incidentally, this is what the halos
in the holy icons show us.
For example, in the life of St. Basil the Great,
it is said that when St. Basil was praying in his
cell, those who were able to see him saw that he
himself, and even his cell, were shining within
this uncreated light of God, the light of divine
Grace. In the lives of many of the New-Martyrs
of our Faith we read that, after horrible tortures,
when the Turks hung their bodies in the squares
of the town to intimidate other Christians, on
many nights a light appeared around them. It
shone so clearly and brightly that, because in
this way the truth of our Faith was so brilliantly
revealed, the occupiers ordered them taken
down so that they would not be ashamed before
the Christians, who saw how God glorified His
holy Martyrs.
The Grace of Theosis preserves the bodies
of the Saints incorruptible, and these are the
holy relics which exude myrrh and work miracles.
As St. Gregory Palamas says, the Grace of
God, having first united with the psyches of the
Saints, afterwards shrouds their holy bodies and
fills these too with Grace: not only their bodies,
but also their graves, their icons, and their
Churches. Here is the reason why we venerate
and kiss the icons, the holy relics, the graves,
and the Churches of the Saints. Through Theosis,
all these have something of the Grace of
God which the Saint had in his psyche because
of his union with God.
Therefore, in the Church, we enjoy the Grace
of Theosis not only with our psyche, but also
with our body, because as the temple of the Holy
Spirit Who dwells in it, and shares its struggles
with the psyche, the body is surely glorified.
The Grace springing from the holy Lord
–the God-Man Christ– is poured out into our
Panagia, into the Saints, and it also comes to
those of us who are humble.
It is certainly worth noting that the experiences
of the Christian are not always experiences
of Theosis and so spiritual. Many people
have been deluded by demonic or psychological
experiences. In order that there is no danger of
delusion and no demonic influence, all of this
must be humbly mentioned to the Spiritual
Father, who, illumined by God, will discern
whether these experiences are genuine or not,
and he will give appropriate direction to the
psyche who is confessing. Generally, our obedience
to the Spiritual Father is one of the most
basic points of our spiritual path. Through it we
acquire an ecclesiastical spirit of discipleship in
Christ by which the legitimacy of our exertion
is confirmed in order to guide us towards union
with God.
Within the Church, a special domain of Theosis
is monasticism, where the monks, having
been sanctified, receive high experiences of
union with God.
Many of the monks who experience Theosis
and sanctification also help the whole Church,
for, as we Christians believe following the agelong
holy Tradition of the Church, the struggle
of the monks has a positive effect on the life of
every struggling faithful in the world. In our
Orthodoxy, the people of God have great reverence
for Monasticism because of this.
After all, in the Church we partake in the
communion of the Saints, and experience the
joy of union with Christ. By this we mean that
within the Church we are not isolated members
but a unity, a brotherhood, a fraternal community
– not only among ourselves, but also with
the Saints of God, those who are living on earth
today and those who have passed away. Not
even at death are Christians divided. Death is
unable to separate Christians because they are
all united in the resurrected body of Christ.
http://www.orthodoxinfo.com/general/theosis-english.pdf
……..
Man, according to the scriptures, is created in the “likeness” and “image” of God (Gen 1:26-27).
To be like God, through the gift of God, is the essence of man’s being and life. In the scriptures it says that God breathed into man, the “breath (or spirit) of life” (Gen 2:7). This teaching has given rise to the understanding in the Orthodox Church that man cannot be truly human, truly himself, without the Spirit of God.
The image of God signifies man’s free will, his reason, his sense of moral responsibility, everything, which marks man out from the animal creation and makes him a person. But the image means more than that. It means that we are God’s ‘offspring’ (Acts 27:28), his kin; it means that between us and him there is a point of contact, an essential similarity. The gulf between creature and Creator is not impassable, for because we are in God’s image we can know God and have communion with him.
Fall of man
The story of creation, and specifically of, tells of the goodness of all things that exist, and the superiority of man over other beings. It shows how the origin of evil does not lie in God but in his most perfect creature whose free act of sin brought wickedness and death to the world, how man lost the “likeness” of God, his response to God’s love.
Thereapeutae: (Therapuetrides) A Jewish sect in Alexandria described by Philo in his “On the Contemplative Life.” They were similar to Essenes, and were mistaken by Eusebius as being Christian. ( “The History of the Church,” Eusebius, Williamson, Penguin, 1989, pg. 422-23)
—Philo, para. 28
Theudas: (42 CE approx.) Theudas, meaning ‘gift from God’ declared himself a prophet and was executed while attempting to ‘part the Jordan” for his followers. Years later Valentinus laid claim to some of his teaching. ( Ehrman, “Lost Christianities, pg 193, says Theudas was a disciple of Paul, this is not true.. Josephus, Jewish Antiquities 20.97-98 )
Theurgy: ‘Works of the Gods’ ( See; “Zostrianos”). This refers to human affairs and the effects in the earthly state. ”Theurgy (from Latin: theurgia, Greek: theourgeia) describes the practice of rituals, sometimes seen as magical in nature, performed with the intention of invoking the action of God (or other personified supernatural power), especially with the goal of uniting with the divine, achieving theosis, and perfecting oneself.” http://en.wikipedia.org/wiki/Theurgy
Become a conduit, forgetting oneself and concentrating on Aumen above and Their Life force flowing out of you into all the world. Feel empty of yourself, like a hollow tube, and full of Them like a gushing spring. Flow Their compassion and wisdom freely toward all, without reservation or direction. After a time, when it feels right to quit, let the word Aumen-Hayya, and yourself, melt into oneness with Them.
http://essenes.net/index.php?option=com_content&task=view&id=619&Itemid=881
……
In its “original Egyptian” use, the term Theurgy however refers to “becoming a hollow reed. This concept is quite different to the “modern” use employed by modern “Hermeticists.” Although the two concepts may in turn cross over, the fundamental difference is one involves taking from the “Gods” and the other involves opening one’s self up in order to be filled. In theory this may be the same or similar, but the actual process is different. In such that one involves manipulation and the other involves self sacrifice.
https://magdelene.wordpress.com/2008/03/18/more-thoughts-on-ritual/
Torah: The first five books of the Bible, “Genesis,” “Exodus,” “Leviticus,”
Numbers,” and “Deuteronomy,” also referred to as “The Law.”
Transubstantiation: The act of applying or transference of Holy Spirit into wine and bread. The term is common to the Christian and Gnostic Eucharist, Communion, or sacramental ceremonies. ”A change of substance, {transmutation} usually refering to the doctrine of the Eucharist sacrement of the Lord’s Supper, where the bread and wine were declared symbols of the body and blood of Jesus.”( See; ”The Steinerbooks Dictionary of the Psychic, Mystic, and Occult,” Rudolf Steiner, 1973. pg. 219. See also; “Valentinian Exposition,”
Baptism A., B., Eucarist, Chrism, etc. Nag Hammadi Lib. See also; ”Gospel of Philip.”)
Treatise: A book or writing directed toward a specific purpose.
Triacontad: ”Triacontad of Aeons, which is made up in the Pleroma of an ogdoad, a decad, and a duodecad.” (duodecad, or dodecad, meaning 12) Mentioned in the text, ”A Valentian Exposition.” http://www.gnosis.org/library/ter_appendix.htm
Tripartite: Meaning to have three parts. “Triple Headedness, or Triple Power,” or a state of three something like as described in the texts “Trimorphic Protennoia,” “Gospel of the Egyptians” or “Tripartite Tractate.” May refer to the developing state in Gnosis where one learns to perceive oneself in the sense of being in the psychic, living, as in the pleromic state. As a process, man transcends in becoming Hylic, Psychic, and Pneumatic (Gnostokoi or Enlightened). ”Mankind came to be in three essential types, the spiritual, the psychic, and the material, conforming to the triple disposition of the Logos, from which were brought forth the material ones and the psychic ones and the spiritual ones.” (’Trimorphic Protennoia‘)
May also have references to other sets of three such
as Father, Son, and Holy Spirit, or soul, mind, spirit, or spirit, mind, and
body, etc.,
related to the concept of the triad in the Sethian Monadology.
Corresponds to the Supernal triad of the Kabbalah, Kether, Chockmah, and Binah, in the study of the ”Tree of Life.”
Synonymous with the Chinese concept of ‘San Ti,’ known as the Taoist Trilogy, ”man (Man’s mind or heart) is the same as heaven and earth.” (”Kenpo Gokui,” Tatsuo Shimabuku. See also; ”Xing Yi Quan Xue,” Tang, Unique Publications, 2000., Pg.’s 69, 80.) In Hinduism, the Trimurti (also called the Hindu trinity) are three aspects of God, or “Parabrahman,” in God’s personae as Brahma, Vishnu and Shiva. This Trimurti concept is a tenet most strongly held in Smartism, a denomination of Hinduism as well as Ayyavazhi. VishnuBrahma – the Source/Creator (Tamil: Vethan in Ayyavazhi.) Vishnu – the Preserver/Indwelling-Life (Tamil: Thirumal in Ayyavazhi.) Shiva – the Transformer (Destroyer-Creator) (Tamil: Sivan, in Ayyavazhi). The Trimurti itself is conceived of as a deity and artistically
represented as a three-faced human figure.
http://en.wikipedia.org/wiki/Trimurti
August 30, 2010 at 5.21.am.
The image labelled ‘Tatian’ is actually John the Evangelist.
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March 25, 2009 at 7.20.am.
Dear WordPress,
I appreciate link on site.
Your information is vastly enlightening.
Thanks and Best Regards.
Rev. Dr. GW Carroll,
Sovereign Prophet Atse Presiding Prelate
Tetragrammaton Theosis Temple
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