TRINITY ABSOLUTE a Unified Construct of Pure and Practical Reason Based on the principle that great contradictory explanations such as theology versus physics – God versus Not-God – may both be true in different respects, and from the conception that opposites may be reconciled in their synthesis; it is argued that some sort of consummation of religion and science in a theory of “all that is” would be the logical third coordinate of a metaphysical version of the Trinity (three persons in One God). Looking for that mysterious coordinate, one begins to notice that the psychologies of the major religions of the world map directly onto the Trinity. Logically, the threefold human soul may also be modeled on the Trinity – its only adequate metaphysical vehicle. Coincidentally, space, time, energy, matter, and force are all naturally 3-dimensional. A search for the Prime Creator finds that Allah/Abba/Brahma is the first person of God in three world religions – Islam, Christianity, and Hinduism. Other major religions seem to be variations or co-relatives of these three – not counter-examples, but exquisite and sophisticated combinations of the basic psychological expressions of Trinity. A review of beliefs in reincarnation and resurrection leads to the idea of the Universe Absolute Supreme Oversoul personified by Muhammad, Jesus Christ, Buddha, and/or others. Some such systematic unity of resurrected reincarnate personality seems to be the only adequate concept we can discover for the understanding of a truly Supreme Being. In a rational pluralistic worldview, major religions reflect the psychology of One God in three basic personalities, unified in spirit and universal in mind – analogous to the orthodox definition of the Trinity. In fact, there is much evidence that the psychologies of world religions reflect the unity of One God in an absolute Trinity, i.e.: Muslims and Jews may be said to worship only the first person of the Trinity, i.e. the existential Deity Absolute Prime Creator or Primogenitor – represented in religions by Allah, Abba or Father (as Jesus called Him), Brahma, and others. Christians and Vaishnava Hindus may be said to worship the first person through a second person, i.e. the experiential Universe or "Universal” Absolute Supreme Being – the gestalt of personal human consciousness (Oversoul), which we expect will be the "body of Christ" (Mahdi, Messiah, Kalki or Maitreya) in the second coming – portrayed in history by Muhammad, Jesus Christ, Buddha (9th incarnation of Vishnu), and others. Shaivite Hindus, Taoists and some Buddhists seem to venerate the synthesis of the first and second persons in a third person or appearance, i.e. the associative Unconditioned Absolute Spirit “Synthesis of Source and Synthesis,” or unqualified totality of All That Is – the Destiny Consummator or ultimate reality, who/which is logically expected to be Allah/Abba/Brahma glorified – represented by Gabriel, Michael, and other angels. Some strains of Buddhism, Confucian-Taoism, and other major religions seem to be psychological variations or combinations of the above – all just different personality perspectives on the Same God. Since this analysis rationalizes most contradictions, religious pluralism in an expanded form of Trinity may be a good “blueprint for peace.” The incorporation of beliefs in both reincarnation and resurrection, the identification of the Supreme Being with Jesus Christ and other leaders, as well as the definition of the Unconditioned Absolute Spirit as All That Is, may be appreciated by people everywhere. The TRINITY ABSOLUTE is a systematic unity reflected in religions, demonstrated in science, echoed in psychology, and composed in Three Absolutes of Creation. The above definition is refreshing because the Trinity is discussed in universal terms unencumbered by specifically Christian dogma. Nevertheless, it is edifying because it ties in so well with the Holy Trinity expression of One God. This book presents a thorough review of the proofs and disproofs of God, reconciled and synthesized in a sublime proof, backed up out of all the most respected authorities, in the most inclusive philosophical research paper of its kind. The result is a well-rounded distillation of relevant philosophy packed into a curious and highly provocative construct of intellectual work, pointing to a definitive explanation of heaven, earth, and all that is. The ubiquitous triad, so notable in all the dimensions of physical nature, remains merely a curious coincidence, and a subject of mysterious mystical superstition; until clearly analogous relationships to world religions and human psychology are properly appreciated, completing the triune exposition, in all its natural significance. The liberating concept of world religions as reflections of the members of the Trinity Absolute (and their combinations or variations) finds considerable support when the evidence is examined closely. The claim that pluralism is a metaphysical “blueprint for peace” is a logical truth, assuming that a pluralistic unity is possible, and not absurd. The suggestion of a parallel between the personal relationships of the members of the Trinity, and the threefold psychological nature of the human soul is an illuminating insight, assuming that humans are patterned on God. The perichoresis or intimate dance of the three elements of the soul – personality/mind/spirit – is a logical extension, in analogy to the orthodox Christian inspiration of the dynamics of the Holy Trinity. The claim that this internal pattern of the human soul is part of the “only adequate metaphysical vehicle of creation” is elegant in its simplicity and outrageous in its implications of unity in plurality, up to and including all that is. The Trinity is united in spirit, universal in mind, and three in personality. God’s nature reveals itself in the dynamic relations among the divines – the joyous parade of the free persons of the multi-dimensional Trinity, in a fellowship of interpenetrating personality interaction, and mutual threefold creativity. The Trinity Absolute is about freewill religious and political pluralism, not exclusivism. Not one way, but one world. Not globalism, but internationalism. Not ghettos, but true multiculturalism. Religious pluralism, democracy, and a United Nations under universal law (or something very like it) must be made to work. There is no practical substitute for building on what we’ve got, and good free will is all we need. Like the individual personae of the Trinity, modern nations have the dignity of freewill persons in relation to each other, even though they depend ultimately on each other, being joined at the hip, so to speak. Some respect and reasonable accommodation are required. If the threefold human soul – personality/mind/spirit – is modeled on the Trinity, then individual humans may inevitably have an innate predisposition to worship any one, any combination, or all of the persons of the Trinity. Some toleration is required. The Bible says that there is no way to the Father, except through the Son, and implies that Jesus Christ will be the Supreme Judge of all human beings on “Judgment Day.” However, it would only be fair if Christ shares that judgment seat with Muhammad or the Mahdi in the case of Muslims, Indra or Krishna for Hindus, Gautama for Buddhists, Lao-Tzu for Taoists, and so forth. Some just recognition is required. Christians believe that a spark of the divine spirit of God indwells all humankind, and this is essentially the same spirit that is in the Father, in the Son, and glorified in the Holy Spirit of Father and Son. The Qur’an agrees that “the spirit of Allah is closer to you than your jugular vein.” Hindus call it the “purusha.” Spirit is the glue that binds. Unity in religious plurality “squares the circle” in a triumph of pure and practical reason, basing the necessary metaphysical foundation of itself on the various existential relationships of the Trinity – made out of nothing but the rational notion of each other. Together with the testimonies of philosophy and the birthmarks of physical science, the arguments from echoes in psychology and reflections in world religions, define and demonstrate the existence of the Trinity of One God, for all practical purposes. Meditating on the existence and nature of God, human reason naturally and inevitably rises to a divine concept of universal pure practical moral duty, which requires freewill, and can only be perfected in a sequence of lives, with the help of God. Includes, but is by no means limited to, the orthodox interpretation of the Christian Trinity of Father, Son, and Holy Ghost, in a revised conception. More than just a rational construct, the systematic unity of this comprehensive worldview authorizes us to stake our lives on the principle of universal morality - the one categorical imperative or Golden Rule - and the three postulates of practical reason: freewill, God, and immortality.
Posted on: Sun, 30 Jun 2013 11:54:14 +0000
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