➡ This lecture is about the concept of the Godhead and spiritual hierarchies, which are seen as a depiction of our inner world and the cosmos. The speaker will explain the structure of these hierarchies, starting from the Godhead and moving down through different levels of spiritual beings. The lecture will also discuss how understanding these hierarchies can help us understand the creation and evolution of the universe, including the formation of planets and human beings. The speaker emphasizes that acknowledging these spiritual beings doesn’t mean worshipping them, but rather understanding our place within the cosmos.
➡ The text discusses the concept of spiritual hierarchies, suggesting that humans are part of this hierarchy and can potentially reach the level of angels. It emphasizes that the spiritual and physical worlds are interconnected, and our understanding of this connection can help us evolve. The text also suggests that understanding the spiritual hierarchies can provide insights into life before and after humanity. Lastly, it introduces the concept of the Godhead, the beginning of everything we can perceive, often represented as a triangle or trinity.
➡ The text discusses the concept of the Godhead, a supreme entity referred to by various names across different philosophies and religions. This entity, often symbolized as a triangle or trinity, is the source of all creation and is beyond our full comprehension. Despite this, we can understand aspects of the Godhead through observing life and creation. The Godhead is often portrayed as a triune deity, meaning it has three aspects that cannot be separated, and these aspects are represented in different ways across cultures.
➡ This text discusses the spiritual concept of the Godhead, which includes the Father, the Son, and the Holy Spirit. The Father represents hidden God, the Son is the manifestation of God, and the Holy Spirit is the knowledge or truth that comes from both. The Holy Spirit is also seen as a connecting element between the Father and the Son, and it’s the force that unifies us with God. The text emphasizes that understanding these concepts is key to understanding our own identity and our relationship with the divine.
➡ The text discusses the concept of the Holy Spirit in Christianity, describing it as a healing force that connects us to God and Christ. It suggests that when we feel moments of revelation or reverence, it’s the Holy Spirit working through us. The text also explores the idea of the Trinity in various religious traditions, arguing that it’s not a concept copied from one religion to another, but a universal spiritual truth perceived by mystics across different epochs and cultures. The author emphasizes that spiritual systems are born from spiritual experiences, not merely intellectual ideas passed from one tradition to another.
➡ The text discusses the concept of the Godhead or Trinity in different spiritual traditions. It explains that in Kabbalah, the Godhead is represented by a flower with three, six, and nine petals, while in Christianity, Christ is often depicted as a triune being. The text also explores the idea of spiritual evolution, where the purification and transformation of the astral, etheric, and physical bodies are associated with the Holy Spirit, the Son, and the Father respectively. Lastly, it compares the Christian Trinity to the Hindu Trimurti, where Brahma, Vishnu, and Shiva represent the Father, the Son, and the Holy Spirit respectively.
➡ The Holy Spirit, or Shiva, is seen as a force that purifies and destroys evil, leading to creation and evolution. This concept is found in various traditions, including early Christianity, Gnosticism, and Sumerian beliefs, where it is represented in a triad of gods. In ancient Egypt, the trinity is often represented by Osiris, Horus, and Isis, symbolizing different stages of the sun: the rising sun (blue), the midday sun (yellow), and the setting sun (red). These colors and the concept of the trinity are deeply embedded in various spiritual and historical traditions.
➡ The text discusses the concept of the Trinity in various cultures, focusing on the Greek interpretation. It explains how the Greek gods Zeus, Poseidon, and Hades represent the Father, the Son, and the Holy Spirit respectively. The text also mentions the significance of the number three in ancient Greek philosophy and highlights the existence of female trinities in ancient mythology. Lastly, it discusses the connection between the phases of the moon and the feminine aspect of spirituality.
➡ This text discusses the concept of the Trinity in various spiritual systems, emphasizing its importance in understanding the universe and our place in it. It highlights the idea that the Trinity is a primordial essence, represented in different cultures and spiritual systems through various symbols like the Roman triad, the Tricephalus, and the solar cross. The text also explores the concept of spiritual hierarchies, suggesting that each hierarchy of angels represents a distinct phase of creation. Finally, it encourages readers to join a premium membership for more in-depth discussions and access to Q&A sessions.
➡ The text discusses the concept of spiritual hierarchies, starting with three known hierarchies of angels, followed by a fourth hierarchy that includes humanity. It suggests that humans have the potential to evolve to the level of angels. The text also mentions two future stages of evolution for humanity and the earth. The author concludes by expressing a desire to explore these future stages and invites the audience to join her in further discussions on her website.

Hello, everyone. Thank you so much for joining me today. We are going to be doing a lecture today on the topic of the Godhead. And this lecture is the beginning of basically a series of lectures on the spiritual hierarchies. We’re going to begin with the Godhead, and then we’re going to progress downwards through the spiritual hierarchies, exploring basically the creation of the universe and of course, within that, the creation of man. So today we are probably going to go for around an hour and a half to two hours, and that is going to be basically the public lecture.

And then I’m going to spend more time on my private platform with members where I’ll be taking questions. So if you have any questions that arise through this lecture, you can go ahead and sign up for my membership site and you can take part in the live Q and A at the end of this lecture. Okay, so we’re going to start out this lecture with basically looking at an image of the spiritual hierarchies. And we’re going to kind of outline exactly what the spiritual hierarchies are, and then we’re going to really focus in on what the Godhead is.

You know, I’m sure you’ve seen people doing this a lot in, you know, Illuminati stuff. So we’re going to get into the kind of foundational core concept of the Godhead at the very beginning of creation. And then we’re going to move from that overview into the triune nature that has been visible in really all spiritual systems throughout time. So because we’re looking at something as primordial as the Godhead, we’re going to look at how the Godhead was symbolized and spoken about and expressed in different systems. And then we will bring it all back around to the spiritual hierarchies again, and then we’ll close it out.

So that is the agenda for today. Okay, so we’re going to look at a picture now of the spiritual hierarchies. And this image is an anthroposophical image that is including Steiner’s definitions down the center. And then you have the classical angelic descriptions on the left or right, not sure. If you’re looking at it mirrored, you have. And then on the other side, you have kind of the Dionysian classical spiritual hierarchies. So you have sort of the three different ways in which it’s expressed in the Western system there. So the first hierarchy, actually, let’s begin with the triangle on top.

So the triangle on top we can see, we have the Father, Son and the Holy Spirit. Now, this is actually a concealed Godhead, which means that we can’t actually perceive it. And the first hierarchy, the second hierarchy, and the third hierarchy are the aspects of the cosmos and creation that we can actually kind of begin to understand. Okay? So we have the first hierarchy, which is the seraphim, cherubim and the thrones. We have the second hierarchy, which is the dominions, virtues and powers. And we have the third hierarchy, which is the archai, archangels and angels. And then we have.

At the bottom, we have man. But really, this image should extend into a fourth hierarchy in which man is the beginning of a fourth hierarchy. And there are two more expressions of man that will happen in the future. So here man is the tenth angel in the hierarchy of angels, with nine choirs or nine angels above him. Okay? So that is the structure. That is the layout that we are looking at here. And we’re going to refer back to that picture throughout this lecture a few times. So what. How do we. How do we understand what we’re looking at here? So what are the spiritual hierarchies? So the spiritual hierarchies are basically, when we look at that image, we’re actually looking at a depiction of our inner world.

Okay? That’s how we would actually conceptualize what our inner world looks like. You know, the spiritual hierarchies are also Jacob’s Ladder. They’re also metaphorically spoken about as the ladder to heaven. Right? But there are also. And this is where it gets really important for our age, which is becoming increasingly curious about the cosmos and about the beings in the cosmos, which is that the spiritual hierarchies, the structure there, and the beings are also constitute the cosmos itself. And all life in the cosmos, basically the entire cosmos and all worlds are represented in the spiritual hierarchy, inner and outer.

Okay? So really our cosmos is an exact mirror of our inner world. Okay? Because sometimes I think there’s a tendency in modern discussion, modern philosophy, modern spirituality, to really separate the spiritual world way too much from the physical world and make them very different things. Things, or make the spiritual world as though it’s insignificant. And that every. Every impulse begins in the material world and from the human being when in. In reality, it’s a. A complete harmony of. Of the spiritual hierarchies and spiritual beings and man. And it’s our task to understand exactly how we interact with one another.

Okay? So. So this means that we can also look at the spiritual hierarchies to reveal how the cosmos, how the universe was formed so through studying the spiritual hierarchies, we can actually understand how the universe was formed, how our cosmos was formed, how a sun is formed, how a planet is formed and why, how the human being is formed, how the human being evolves, how angels evolve. So this teaching of the spiritual hierarchies is really creation and evolution entirely, and that’s why it’s so important. But it wasn’t appropriate to really discuss this or bring this forward until this point in human development.

So there’s certain teachings that are appropriate for certain time periods. And so now we have to begin to look at the spiritual hierarchies. But, you know, it’s. You’re not looking at angels as though they’re idols. You’re not idolizing angels. You’re not deifying angels or spiritual beings. We’re always going to come back to the fundamental reality that when it comes to actually practicing spirituality, it’s always going to be connecting to the Father through Christ via the Holy Spirit. So there’s a definite way of connection. And just because we are observing the angels and the hierarchy of angels doesn’t mean that we’re worshiping idols.

It doesn’t mean that we’re worshiping, you know, angels. Okay? That. That’s a different thing entirely. You know, acknowledging the structure of the cosmos and the creation and that there are other beings in it does not mean that you’re worshiping those beings. Okay? So when we look at the spiritual hierarchies, we are literally able to see creation and we’re able to ascertain the mysteries of creation. Okay? And obviously, you know, the Hebrew systems knew this. They have the Sephirot as well, and the spiritual language of that, and that is related to this as well, though we won’t be going into that today.

The spiritual hierarchies are also incredibly relevant because they actually make up what we would experience as the planes of the cosmos or the different dimensions of the cosmos. Okay? So the different dimensions, the different space, spiritual planes are not something that we ascertain through, like, scientifically extrapolating it. The planes of the cosmos and the dimensions of the cosmos are ascertained by understanding our own inner world. And that’s how we understand the planes. It’s a direct mirror of ourselves. And so the spiritual hierarchies, when we understand them, actually reveal the different dimensions or the different planes. Again, you know, understanding dimensions, you know, is not just extrapolating some mathematical knowledge and placing it upon the cosmos and saying this.

These are dimensions. These are the planes that should mirror the human being inside. That’s. So in other words, how we understand the spiritual planes is completely experiential. It’s not an extrapolation from some kind of scientific equation, some mathematical scientific equation, okay? It has to work. It has to play on an experiential level, okay? Has to be integrated. All right? So this is another thing that’s incredibly important that really brings in this. This idea of everything being a harmonic is the different planes and dimensions are actually the consciousness of the spiritual beings within the spiritual hierarchies. So the angels that are the different kind of layers of the cosmos, that dimension is actually.

Or that plane is actually the consciousness and the being of that class of angels. So we are today actually operating within the spiritual hierarchies. Literally, we operate within their bodies. Their bodies are the foundation of our existence, okay? So we don’t do anything without affecting the spiritual hierarchies as a whole. We’re like an organism within their being. Just like how within the human being, we have organisms. We have, you know, mitochondria in our cells that carry out the life function in our cells, okay? We have. We’re full of, on a spiritual level, elemental beings. So we are as though the elemental beings within the angels and archangels and archai and the powers.

So we. This is how we sort of have to view things if we’re going to actually be able to enter into these ideas in a functional way that actually evolves us and nourishes us, leads us to spiritual evolution. The tendency is to not view things this way and to view the cosmos as some kind of machine or simulation or external extrapolation that offers no initiative towards spiritual initiation at all, okay? You can also view the different stages of the spiritual hierarchy, the different planes, as different stages of human evolution or different stages of human initiation. In other words, you know, initiation science is completely opened up when we understand the spiritual hierarchies, because the level of exaltation that the angels have is a level that humanity can potentially one day reach, okay? So when we look at, for example, the angels, this is where humanity will be in New Jerusalem or New Jupiter using the anthroposophical system.

When we look at Venus, this is where the level of archangel is, okay? When we look at the archai, that is the level of Vulcan, which is like a Saturn level, okay? So we have to understand that humanity is evolving up this hierarchy of angels and is actually part of this hierarchy of angels. It cannot. We cannot be separated from that, okay? And this is something else that’s very important to acknowledge is that the spiritual hierarchy goes from sort of at the very top, you know, beyond the godhead, you know, with the seraphim, cherubim and thrones.

That is the most sublime, subtle, foundational spiritual force. And then from there you can see increasing density, increasing materialization, and sort of increasing chaos and increasing, you could say increasing evolution. Okay, so it goes from very spiritual and sublime at the top. And then as it goes down, you’re looking at things becoming more complex, life becoming more and more complex. Complex, if you will. We’re building upon it. So then when you get to like human existence, which is it, which is physical, you’re looking at something quite significant and quite special. But it includes the spiritual hierarchies.

Again, we’re not separating out the physical world and saying, oh well, the spiritual world is an imagination world, the spiritual world doesn’t matter. Or the spiritual world really responds. To me, this is a really crazy one that is really common in modern spirituality and modern motivational speaking and stuff is this backwards idea that the entire cosmos, the entire spiritual world is responding to you, to your will, to your desires, to you as a person, when in reality it’s completely co creative. And we actually only really begin to get good at manifesting or get good at life when we can acknowledge God within ourselves and attune our will to God’s will.

So it’s really not about trying to force creation, force manifestations to your lower self at all. That’s when we begin to move up this hierarchy is we realize God is within us and we unite our will with God’s will. And that’s when we really discover who we are, we really start to evolve. Okay, so there is no separation between the spiritual world, what we would call the spiritual world, and the physical world. And there are actually points. And this is our modern task and why this is so important to understand today. Our modern task is to understand in the context of earthly and human development, the points in which the spiritual hierarchies have directly interacted with us, how that happened and why.

Okay, so how exactly does the spiritual hierarchies interact with man? How does that occur and why does that occur? And even going deeper into it, what points in our history have we interacted with angels or perhaps fallen angels? And why? And how can we understand that on a very deep level? Not just stories, not just myths, but how do we understand the dynamics of our connection with the angels? Because there’s a lot of really funky, weird information out there around this that is not going to serve the evolution of humanity. It’s just going to invert our knowledge, really.

And we also have to come to understand exactly how man evolves up the hierarchy of angels, okay, as an extension of the angels themselves. And the key to understanding the evolution of humanity, the true evolution of humanity, is actually to understand the mystery of resurrection and the mystery of eternal life. Because within that mystery is revealed the spiritual hierarchies on a much deeper level, because that’s actually the goal of human life, is to become immortal, is to become eternal through spiritual advancement and ultimately through Christ. And so we’re going to see, especially over the next several hundred years, we’re going to see direct inversions of this, you know, where, you know, we see the idea of eternal life turn into, you know, sort of transhumanism and living forever through, you know, weird eugenic stuff and, you know, calling angels aliens and externalizing and over materializing things that are truly can be directly traced back to the spiritual hierarchy.

So there’s all of these distortions going on that are materialist inversions. And we have to be able to confront them head on if we want to really understand the literal environment in which we live and what we are. So the spiritual hierarchies are not only the various classes of souls or spiritual beings in the cosmos, but also mark the various planes of existence. The cosmos is portrayed as a hierarchy of spiritual beings because it is the existence and consciousness of the angels that hold the cosmos together, that delineate the cosmos and perform all known actions of nature.

Okay? So when you see the wind, when you see lightning, when you see any act of nature, there is an angel involved in that. When you see those classical images from earlier periods of human history that portray fairies, that portray the elements as a human being, that’s a diva, that’s an angel, that’s an entity from the spiritual hierarchies that is literally behind all activity in our world. Okay? So that is how interlaced we are and how important this is. The spiritual hierarchies thus form the structure of creation and evolution, including man, but also life before and after present humanity.

So when we look at, when we actually understand the angelic hierarchies, we actually for once get a glimpse at life before man. Because when you look at the first hierarchy of angels, those angels were basically in a cosmos or solar system that no longer exists, in which we are now an extension of. That’s how immense these beings are. So we’re actually looking at life in a sense, in a sense Humanity was present, in a way, as a potential. But we’re looking at life before, you could say, the Earth as we know it. And we can look at it much long after this Earth.

When we understand the dynamics of the spiritual hierarchies, to us, they are the macrocosmic world and provide the structure of human development. And as we evolve, we move up the spiritual hierarchies. All right, so that is the basic outline of what the spiritual hierarchies are, how we can relate to them, and the sort of mysteries that we can figure out by studying the spiritual hierarchies. And I have to say that when we grasp a concept this big and we just start to begin to work with the information, it’s kind of like a technology within us where just by studying it, just by knowing the information has an intelligence, a life.

And so just by understanding this structure, so much will blossom and so much will open up, and you’ll have this very strong foundation which you can perceive the world through. Because so much of spiritual perception is clouded and incongruent because the conscious mind does not understand the actual structure of the cosmos and the structure of the spiritual world. And so it tries to, you know, fill things in when it’s having a vision or when it’s getting a download. And because there isn’t that strong foundation in the conscious mind for psychic information to come in, it gets all weird and messed up.

So that’s why this is important, you know, for everyone, but especially for mystics. Okay, so let’s get into the. Really, the topic of our conversation today, which is actually the godhead. Now, when I say the godhead, I’m talking about the veiled godhead, the concealed godhead, the very beginning of everything that we can perceive, okay? So it’s actually totally hidden from us. It’s. That’s. That’s. That’s the level that we’re going to the first cause. And I’m just going to bring that image up for you guys again. So this is the top of the spiritual hierarchy. So here’s the original spiritual hierarchies that we’ve covered, okay? And this is the top.

So this is what we’re going to deal with today. We’re going to deal with this top of the spiritual hierarchies, which is the godhead, which is portrayed often as a triune deity or a trinity. So this is what we’re dealing with today. All right? So the concealed godhead is portrayed usually as some kind of triangle, especially in the Western system. Sometimes you’ll see it in the Eastern system as we’ll get into as kind of like a kind of lotus flower that’s common in earlier periods. It wasn’t necessarily that it was a trident or it was like a lotus flower with three, six and nine petals.

But anyway, it’s often a triangle. That’s the most simplistic way of looking at it. And the Godhead is. It goes by really different names. Okay, so a lot of people in modern times will call it Source. Okay, makes sense. It’s also called the three Logi, L, O, G, O, I, or the three Logos. And you’ll find it being called that in theosophy and sometimes Gnosticism or some avenues of hermeticism. They call it the three Logi, the three Logos, the three primordial Logos. And Edgar Cayce calls this the first cause. And some people will call it the first cause.

It’s also called the Absolute, the macroprecypus, the fount, or the fount of deity. You can imagine why it’s called the fount is because literally everything springs forth from this. There is nothing beyond this that we can know about or perceive. It’s also called the Supreme Deity. You may hear it being called the Supreme Deity. It’s also called the three primary forces, or Prime Creator. In Freemasonry, it is called the Great Architect or the Great Builder. Of course it is. In the Orphic tradition, it was called the Thrice Unknown Darkness. And darkness is the symbol that follows the Veiled Godhead because we literally cannot directly perceive it.

We cannot directly look upon it. So in the Orphic tradition, it was called the Thrice Unknown Darkness. So those are sort of different names that you may have heard, and I like to include them because, you know, we’re in this age of information, and there’s so many, so much different language for the same thing. And. And you wonder, okay, is the first cause the same as the Godhead, or is that like second? Or, you know, what is the Supreme Deity and what’s going on with the three logi? So it’s good to just have that all under one umbrella and say, listen, they’re all referring to the same thing.

So when you come across that language, you can go, oh, okay, this is the Godhead, and it’s the. And this is especially the concealed Godhead, in which everything springs forth. So let’s get into defining the Godhead. So the Godhead is really the very top of the hierarchy and the hierarchy of angels. Everything stems forth from the Godhead. All creation stems forth from the Godhead. And so in this way, the triangle really symbolizes the beginning of the universe and the Trinity in a way, also in this context, refers to the beginning of the universe itself. Now, when you are looking up the Godhead, you may sometimes also see it referred to metaphorically as a germ or a seed, like in some of the Eastern creation myths.

The Godhead is referred to as kind of like a germ or like this seed that carries the potential of the world. And so that is also a representation of the Godhead. And from an evolutionary perspective, the Godhead is kind of like. You could see it as before the beginning. You could see it as pre existence, or you could even see it as negative existence. And when you get into, like the Sephirot and the Hebrew system, they go very deeply into, you know, zero or pre existence. And the. This sort of einsoff or. Okay, so the. The Godhead is also veiled.

It’s sometimes also portrayed as being beyond the veil or as being veiled. Okay. So the key here is we kind of have to. We’re kind of in a funny situation because we do have to conceptualize our own creation and the creation of the universe. It’s necessary that we do that to the best of our ability. We need that structure. However, we also have to humble ourselves because we actually can’t fully comprehend the Godhead. We can’t fully comprehend what it is. We can’t really fully comprehend how it operates. So we can only really observe our life and observe creation and the patterns that we’re able to observe in creation.

Let us know aspects of the Godhead. So the human being and nature mirrors the Godhead and expresses the Godhead. And that’s how we know it. But it’s not really possible to know it objectively. So that’s why it’s kind of like a complete mystery. And the one thing that is really consistent through time, as we’re going to see in this talk today, is that the Godhead is portrayed as a trinity. It’s portrayed as a triune deity. It’s generally divided into three different aspects. But it’s special and it’s hard for us to comprehend because it is three different aspects of one entity.

And those three aspects cannot be separated. And they’re made of the same substance. They’re coalescing in the same substrate, if you will. So one substance with three different aspects or expression. Okay. And another way that they’re represented is the triskelion too, as we’ll see anything with three components. So the Godhead is portrayed throughout cultures as a triune being. Okay, Some kind of three headed aspect triangle, triskelion and. All right, so I found this quote actually in, in this old, really older book that was about the Trinity. And I thought it was a really great quote. It’s from Linzel and Woodbridge and it’s on the ineffable nature of the Godhead and how we can’t really perceive it, but that we have to try.

And the quote is from A Handbook of Christian Truth and it says, the mind of man cannot fully understand the mystery of the Trinity. He who has tried to understand the mystery fully will lose his mind, but he who would deny the Trinity will lose his soul. So he who has tried to understand the mystery fully will lose his mind, but he who would deny the Trinity will lose his soul. And I think that that really describes how our approach has to be, which is that we are grappling today with something that is so much larger than us and we just have to try.

And I know that people have a lot of, a lot of sort of positions on especially the, the Trinity and the Christian tradition, but I’m actually not lecturing on the Christian Trinity today. I’m talking about from an occult science perspective, the Godhead. And then we’re going to historically look at triune entities that represent the Godhead. So I’m not, you know, trying to give some kind of, you know, Christian dissertation on how you should pray or get involved in the various different dialectics and debates that exist around the Trinity. Because as many people know, there isn’t actually an agreement on the dynamics of the Trinity within the churches.

So I’m not trying to get into that debate, nor tell you how to pray or what to believe. I am just going to do a very zoomed out perspective of how the Godhead, which is a triune force, has been represented throughout time, including in Christianity. So before the emanation of the universe, there was the Godhead. Before creation, there was the Godhead stirring the great threefold deity. It is this Godhead which is completely veiled or concealed to us. This is at the beginning of our universe and it is the fount of all creation. From the Godhead in a stream and sequence of direct expressions emerged the spiritual hierarchies one by one.

We cannot fully comprehend the Godhead, but we can observe its qualities through what is manifest within us and around us. Okay, so let’s get into the Godhead, different traditions. So how was it portrayed in different traditions? Well, we know that the Trinity has been greatly explored in Christianity. And the Godhead is divided into three forces in the Christian Trinity, and that is the Father, the Son, and the Holy Spirit, or the Holy Ghost. And so we’ll begin here with the Father. So the Father. Here it is. I’ll do the image again. So the Father is at the top of the triangle.

And so it’s like that fount again. And the Father represents divine love. If you were to say, okay, what is the quality of the Father? It is divine love. And how the Father is sometimes portrayed too, in different sort of myths or spirit or, you know, imagery is as though it’s like a lamp or it’s portrayed as kind of like an invisible, heatless, primordial fire. That’s one of the ways in which it is portrayed. The Father is also considered to be divine will. Okay. We’re all actually operating within the Father’s divine will. Right? And also the power.

And in theosophy or hermetic teachings, they view the aspect of the Christian Father as the first logo, so the first logi. And the. It’s also like the unmanifested all. Okay. This is what it ultimately represents. Now, some people, when they’re talking about the Christian Trinity, they’re not really necessarily talking about the unmanifested God. They will kind of attach one of the recapitulations of the. Of it on there, just to be clear. But sometimes also it’s associated with time. And it’s very similar in the east to the illuminated void and Chanyanta. So that is sort of like the idea of the Father.

And the image that you can draw in your mind of the Father in the Godhead is like pure consciousness that’s expanding and sort of thinks outward, is thinking itself outward. That’s the image. All right? So that’s the Father. The Son of the concealed Godhead is actually a direct manifestation of the Father. The Son is the direct image of the Father and is associated with the Word. It is. It is the life and it is the cause. The sun is the cause of creation. Okay? The sun is God revealed. The sun is the second Logos. And the sun is also considered.

And this is S O N. Remember, the sun is also considered invisible primordial light or invisible primordial energy. Okay? So sometimes the Father is portrayed as time, and then the sun is portrayed as in primordial energy or sometimes even space. And the image here of the sun is a head. So it’s like a godhead or a head speaking a tone outward, which is the word. So if you can Imagine like a head speaking the word, and then whatever is around is conforming and shaping around the word that is spoken. That’s sort of a glyph, often of the sun.

And I want to be clear, because one thing that tends to happen in the exploration of something like the Godhead or the spiritual hierarchies is that people tend to flatten it and think that what I’m talking about here in the unmanifested Godhead is Jesus. So I’m actually not talking about Jesus right now. I’m talking about the. The actual force that is the sun, the second logi in the Godhead. So Jesus has not even come to be yet. Okay? So this is sometimes what happens with the spiritual hierarchies, too, is because we are living in such a dense and material cosmos at this point, we kind of want to flatten everything and make it.

And sort of make it the material understanding. But we’re before that right now. We will get to Christ and Jesus. But we’re actually, before we’re. We’re actually discussing, you know, hypothetically, before our cosmos even has come to be, we’re talking about the. The. The dynamics of the germ right now. Okay? Okay. So this is just. We’re just talking about the divine impulse of the sun, right? Which eventually does. Which eventually does evolve and. And does become something that Jesus, the Christ does bear. But we’re not at that point yet, okay? So I really like what CG Harrison says about the nature of the Father and the Son and creation in his book Transcendental Universe.

And so I’m going to read that here to sort of give us some more meat on the bone with the Father and the Son and their relationship. Okay? So C.G. harrison says of God’s nature in itself, we can and do know only one thing that is transcendent love. So the one thing that we can know about God is that he is transcendent love. Now, love is the manifestation of the self to that which is not self, okay? Or love is the manifestation of the higher self, the true I to the lower self, okay? Which is not realized yet.

How then is the love of the Father revealed in and through the Son, who by manifesting in time, returns the love of the Father by revealing it. For otherwise the love of God would manifest only to himself. So the Son is also the love of God, the love of the Father manifest. And the Father is divine love, okay? The Son is therefore the cause of the universe. Or as St. John puts it, all things were made by him, and in him was life. So we perceive the Father through the Son. The way that we get to know the Father, the way that we get to understand it, the way that we get to experience the Father is always through the Son.

Okay? And the Son is the Father’s emanation, direct emanation. It is the Father. Okay? So all things, as St. John puts it, all things were made by him, the Son, and in him was life. For the effect is the unfoldment of the cause in time. So here he’s also revealing that the sun is also the cause, the cause of creation, the cause of the world itself. It is life manifesting in time. Okay, I know that’s. This is a very big concept, but I promise you that the more you study it, the more that you feel into it, you’ll find that it’s quite, quite natural for you to work with, because it’s literally who and what we are.

Okay, let’s get onto the Holy Spirit. We’ve covered the Father, we’ve covered the Son, and now let’s get on to the third component of the primordial Godhead, whose emanation and what we do call the Holy Spirit. So the Holy Spirit. So the Father is the fount, and the Son is the manifest, the direct manifestation of the Father, The Father revealed. Right. So the Holy Spirit then is the reflection of the Father and the Son, or it is the relationship between the Father and the Son. If you can imagine the relationship between the Father and the Son being a thing, that’s what the Holy Spirit is.

So you can also see that as being like the Holy Spirit is the relationship between the known and the unknown. If you can imagine there being a kind of alchemy between the unmanifested Father and the manifested Son, or between the known and the unknown, that alchemical, this is the Holy Spirit. Does that make sense? People also will call it noetic or nous. And it’s kind of like. They’ll also call it like an intelligence that’s produced from the interaction between the Father and the Son, the known and the unknown. Okay. And so the Holy Spirit is really also seen as like a connecting element between Father and Son, and it’s also seen as light.

But because we’re talking about the concealed Godhead, this is hidden light. It’s not visible to us yet. It is to us like the potential of light. But in that realm, we could call it that. It’s also seen as divine activity. It’s called the Holy Ghost or the Paraclete, which means the Great Comforter. Of humanity, because there’s nothing more comforting than actually knowing who you are and who God is. There’s nothing more powerful than that. And that comes to us through the Holy Spirit, which is the third aspect of the Godhead or the third Logos. Okay? The Holy Spirit is also the truth.

Okay? So when you experience something and it resonates and you’re like, oh, my gosh, that’s the truth. That is the Holy Spirit within you. And you can see some people can be completely taken with the Holy Spirit, and that’s a very real thing. People do become very raptured by the Holy Spirit because they’re becoming raptured by the activity of God within them and the truth. And sometimes the Holy Spirit is also talked about as motion because it’s almost as though the Father is sort of fixed and the Son is sort of fixed in a way. And then the Holy Spirit is active.

It’s seeking its activity, its motion. And it can also be. The third Logos can also be associated with form and the springing forth of form. So how the Father, Son and the Holy Spirit can kind of be concluded is that the knowledge of the Father is only communicated through the revelation of the Son in the Holy Spirit. So that’s the relationship. So again, because we’re studying the spiritual hierarchies, which includes what some people would think is a pantheistic view of the cosmos or polytheistic view of the cosmos, it’s really not. That’s not what St. Paul or Dionysius the Arapagite was referring to.

He wasn’t referring to creating some kind of pantheistic, polyistic, polytheistic view. He was describing the sort of higher dealings of the cosmos in which we know angels exist, but we still only have the knowledge of the Father through the revelation of the Son in the Holy Spirit. Okay, so the process is still. The process is still there. So the image of the Holy Spirit can be often symbolized as, like, wind or air moving. And also because it’s associated with, like, the movement of air, like intelligence. We also see the Holy Spirit most represented as the dove, which is a winged.

A winged bird. So I found another really great quote in a really old encyclopedia. It’s a quote from someone called John Ward. And I really liked also how he described the Father, the Son and the Holy Spirit. And he says the difference between the Father and the Son is this. The Father is to express God hidden. The Son is God manifest, and the Holy Ghost is the knowledge or spirit of truth, proceeding from the experience of both as God hidden and revealed. I’ll read that one more time. The difference between Father and Son is this. The Father is to express God hidden.

The Son is God manifest. And the Holy Ghost is the knowledge or spirit of truth. All knowledge has to be the spirit of truth to be real, right? So the Holy Ghost is the knowledge or spirit of truth proceeding from the experience of both as God hidden and revealed. Okay? And that is from John Ward. I also want to read to you something that Rudolf Steiner said about the Holy Spirit and that the Holy Spirit is really the essence within the world that heals. It is what awakens. It is the force inside every human being that makes us whole.

Okay? It unifies us with God. It connects us with Christ. It connects us with Christ through Christ to God the Father. Okay? So here we can see that we are expressing and living through this threefold spiritual structure. And Steiner says, and this is GA93A. All consciousness in the world also lives in man, in abstract thinking, in himself. Man calls it spirit in so forth in so far as it works outside, in creative nature. He calls it the Holy Spirit. This is what underlies all feeling and consciousness. So when you have that sort of. Again, you have that feeling of aha.

When you have that feeling of, ah, reverence, this is the Holy Spirit moving through you, right? Sickness exists only in being separate. Sickness exists only in being separate. The Spirit cannot be sick in itself, but only when it is incarnated in the lower bodies. The word holy means to be whole. It expresses that the Spirit that floods the world outside is healthy. The Holy Spirit is nothing other than the thoroughly healthy Spirit. Hence, he who truly unites with the Holy Spirit receives the power of healing. It must have to do with the Holy Spirit flooding the world.

This is the Spirit who works from man to man as a real healer. So when you hear people using these different healing modalities, maybe hands on healing being incredible healers, even if it’s in the Eastern tradition, they’re using the Holy Spirit. They may not call it that, you may not call it that, but from a spiritual, scientific perspective, that is the Holy Spirit. That’s the Holy Ghost. That’s what we call the third logi. That’s the aspect of the Godhead that is doing that. That’s the part of creation that is working through you. It’s called the Holy Spirit.

Okay? So the Father rests as a pure, invisible potential, pure consciousness and projects forth from Himself a son, his Son. This Son is his exact image and radiates forth the structure and nature of the Father the Son is the Word. The Son thus makes the Father known in the world and is the cause of the world. The Holy Spirit is the unifying intelligence and activity that reveals the relationship between the Father and Son or reveals the relationship between the known and the unknown. Remember, the Father is unknown in this sense and the Son is the Father made known, is the Father revealed.

The Holy Spirit is thus the unifying or healing force within man and cosmos. Okay, so that is sort of like the esoteric Christian version or it’s the esoteric version using Christian components to it. So let’s get into the third part of this lecture and discuss how the Godhead has been observed in prior traditions. So pretty much all religious systems depict God as being a triune being, especially the Father aspect of God as being a triune being, as being, you know, in some way. It’s very common to see, you know, God, especially God the Father being portrayed as having like three heads or there’s some kind of, or.

Or gods will be portrayed in three. This is all expressing the primordial nature of the Godhead. And again, in order to have spiritual perception, in order to really worship properly, you have to understand the structure of the cosmos. You have to be able to conceptualize it. And so this is what the different religious systems were doing. They were conceptualizing the Godhead the best that they possibly could given the level of personality perception and development they were in. And every single epoch has a sort of different, you could say, kind of perception that they’re going to master.

So you’re not going to. We’re going to look through the different traditions now and you’re going to find some things that are really similar. But then you’re also going to find things that seem to be particular to that tradition. That’s normal because every single epoch has a spiritual system or religion in which it explores a certain aspect of God. And they’re not all supposed to, you know, exactly line up. Humanity is not in the same condition, consciousness wise. Of course we’re not. We can’t say that we’re going towards enlightenment or we’re evolving and then look back in the past and say we have the exact same kind of consciousness back there, right? So we have to be able to put things properly in their place and observe the evolution of consciousness from epoch to epoch.

So due to the progression of the ages and evolution and the evolution of consciousness, the Trinity, the triune aspect of God is not expressed exactly the same, but we will be able to find enough similarities to understand what they are talking about and to pull back from a more zoomed out perspective and say, oh, okay, yeah, this is. They’re talking about the Godhead here. So we can view it from a spiritually scientific perspective and know what they’re talking about. We can see the three aspects of the Trinity, and we can then learn a little bit about where humanity was at the time based on how they’re relating to the Trinity.

And whenever. I also want to make one statement here, which is that when you look into sort of the earlier versions of the Trinity, the attitude tends to be one that says, Christianity is invalid and it is a copy of pagan religions. I hear this all the time, often from people who don’t like Christianity. They have a problem with Christianity, and so therefore they’re unable to see the actual esoteric dynamics of Christ in the world. And they just sort of say, listen, because these different pagan traditions came before Christianity. Therefore Christianity is just basically ripping off paganism.

It’s ripping off Egypt, it’s ripping off Sumeria. All Christianity has done is rip off these earlier pagan traditions. There must be like 50 books and hundreds of podcasts where that is their premise. And so I think this is a good time now to explain that that’s not at all what’s going on and that that is a materialist, intellectual perspective that doesn’t really observe how spiritual systems come about or how human beings actually are spiritual, which is that when you go into a spiritual condition, you can perceive God, okay? So you will see a triune being, you will see a triangle, you will see some form of the Trinity.

Okay? So if somebody who had never been exposed to the idea of some kind of image of a trinity, if they went into a spiritual condition, they would perceive that in their own way. Because when you go into a spiritual state, you’re objectively perceiving the spiritual world, which is a world that is just as real and just as objective as the natural world. The spiritual world is not whatever we dream it to be. It’s not whatever we want it to be. It exists as objectively, even more real actually than the physical world. And mostly the physical world is actually carrying out the impulses and tasks of the spiritual world to not do that is death.

So really, the spiritual world and its archetypes, its beings, its structure, is more real than the physical world, actually. Right? So Christians did not get the Trinity from paganism. They didn’t get it from Egypt, and Egypt did not get the Trinity from India, okay? Or from the Eastern traditions, okay? The Trinity is visible with spiritual perception. And forms the backbone of all systems. Because again, if you’re a mystic and you are tasked in your age to describe God, you’re going to see that God is a trinity. You’re going to see angels, you’re going to see the different classes of angels and the different qualities they represent.

And you’ll see that within yourself in the pictures and knowings. So this whole thing about, you know, that Egypt copied India, okay, or that, or that Christianity is copied Egypt is false. Religions don’t come about from some linear procession of ideas, of intellectual ideas. That’s not how spiritual systems come about. Spiritual systems come about because there is. There is a spiritual experience and certain spiritual initiations that need to come to pass in certain ages. And people have these experiences. They align with these experiences, often with great avatars during that period. And it comes about naturally through literally the experience of spirit.

Spirit is revealed and people create their explanations and their constructs around what they are experiencing. And if it works, it works. And if it doesn’t work, it doesn’t come to be built up. Okay, so this is how it is again, when spiritual systems come about, whether it be Buddhism, Taoism, Christianity, Hinduism, doesn’t matter. That has come about from a particular spiritual impulse. Religions are not just ideas carried on like a backpack, you know, from one tradition to another, copying one another intellectually. This is just, that’s just pure materialist assumptions because there is no spiritual experience to let that person know who’s saying that, that if you actually have spiritual perception, you’re going to see angels, you’re going to see the Godhead, you’re going to see that it’s a trinity and you’re going to interact with these beings directly and you’re going to be able to paint a picture and you’re going to be able to tell people about it and lead people to that.

And there’s going to be a sort of synchronization and synergy in certain ages around these ideas. So I just want to say that because, geez, you know, you know, people think that, you know, things like the crucifixion or different events because they’re repeated, that it’s copying. No, these exist in the astral world and they repeated on earth as rites, as rituals to connect with spirit. And they even come to pass in different ways as actual events because they are actual things in the spiritual world and must be expressed here to evolve. Okay, so let’s get into the sort of Hebrew or the Kabbalah in regards to the, what you could call the unmanifested Trinity or the Godhead.

Now in that tradition, and with the Sephirot, the part that is not yet the Tree of Life. So you know how in Kabbalah there’s the Tree of Life and the ten Sephirot above that. So we’re again, we’re talking about the concealed Godhead here. So that is called the Father is Ein, the Son is Ein, Sof, and the Holy Spirit is Einsaf or. Okay. The image for that is very, it’s kind of very Nikola Tesla because the images is often a flower with three, three, six and nine petals. And the colors associated with this are often black and violet.

So I’ll show you a picture of the Sephirot. All right, so you can see there that is the expression of the Godhead in Kabbalah. The center is three and then six, and I believe it’s nine there. Okay. And let’s actually look at these Christian ones as well. These are depictions of the Godhead as the Christ in different Christian sects. So Christ is actually portrayed as a triple headed man. Very often the Father is portrayed that way as well. It’s not common and I don’t think that a lot of people involved in Christianity on the dogmatic side would necessarily agree with it.

But there’s no question that there are so many images of the Christ appearing as a triune being. Here’s another one. Okay. All right. So the other way that the triune nature of the Godhead is portrayed is in our actual evolution. And there are different sort of initiations of the Spirit that are associated with or initiations of the soul that are associated with the three aspects of the Godhead. And sort of working our way up the establishment of manas or spirit self is the mystery of the Holy Spirit. Okay. Then when you have Buddhi consciousness or what, it’s like the level of Buddha, Buddhist, that’s called life Spirit and Anthroposophy, that’s like the mystery of the Sun S O N and then Atman, which is spirit man.

This is the level of human evolution where you literally have overcome matter. It’s associated with Vulcan. Right. Vulcan stage, Saturn stage. And this is the mystery of the Father. So the mystery of the Father is the complete dissolution of matter again back into, you know, the found. So I’ll do that. I’ll go over that one more time. When you develop manas, manas in the Eastern tradition is the purification of the astral body. And if you’re interested in knowing a little bit more about this, I actually have A free course for my members where I describe initiation science and what it is to establish manas, what it is to establish Buddhi consciousness or Buddha consciousness, and what it is to establish Atman or spirit man, and the different spiritual bodies that have to be transformed to get to that, get to these stages.

So I do have that. It is free for members on my website. And there’ll be more classes throughout this year going even deeper into initiation science and cosmos. So when the astral body is purified, that’s called Manas in the Eastern tradition, and then it’s called spirit self in Anthroposophy. And that’s like the mystery of the Holy Spirit. Okay. Then once you have that astral body completely purified, you know, no lower urges in it, what whatsoever, or very little, then you reach Buddhi consciousness, which is also called life spirit. Okay. In the, in the anthroposophical system, and that is the mystery of the Son, the Sun.

Then once you. And that is the glorification of the etheric body. Okay, so your etheric body is glorified, right? And, and then you have the glorification and really the mastership and really dissolution of the physical form and turning the physical form completely into spirit, which is associated with Jesus and the Christ. And that is the initiation called Atman or Spirit man. And that is the mystery of the Father. And that’s how the Trinity is actually visible in initiation science. And it’s also called the higher triad in, for example, the Solomon’s Temple mystery, the Hiram Abiff mystery.

That’s the, the triangle in the molten seed. We’re talking about the upper triad of human consciousness, the higher development of the human being through the glorification of their. Of our different bodies into these higher conditions which are associated with the Godhead, obviously. Okay? So the triune nature of the Godhead is also associated with Hinduism. And the Godhead was expressed as a lot of the time as different individual beings. Okay. So as Brahma, Vishnu and Shiva. And that’s actually how we would have to understand it because we are beings. And so we would often see the Godhead as beings.

And we had to understand how God operated through seeing his actions personified. This is why when you go into the Eastern tradition and earlier traditions, every single expression, every single activity of the Godhead was revealed or shown to humanity as a deity. Right? Because that’s how we would understand the activities and the actions of the Godhead in the world. But there were three major forces that mirror the Trinity in the Western tradition. The Western Tradition comes about in a completely different state of consciousness. When we get to Western, the Western mysteries, we’re at a point where we have to start understanding things objectively.

So not in stories, not super personified like that, but we have to understand everything objectively as. As close to its actual existence as. As we can. Right. So in the Eastern triad, we see it more as portrayed as people, but it’s the same concept. We’re just absorbing it and interacting with it in a little bit of a different way. So here’s an image of the Hindu Trimurti, and that’s T R I M U R T I so you can even look at more pictures. I find them to be so beautiful. So the picture, the larger picture is a picture of basically Brahma in the Elephanta Caves in India.

It’s massive. And then you can see in the lower portion, the lighter picture is Brahma, Vishnu and Shiva. Brahma there is the father. And see, he has the three heads. Then you also have Vishnu and you have Shiva above that. You have another head of Brahma there. So these are depictions of the Trimurti in the Hindu tradition. So Brahma in the Trimurti is the father. He’s parallel to. He represents the same concept as the father. And Brahma is responsible for creation and all existence basically unfolds from Brahma. Right? That’s the father. The son is Vishnu. I’ll put that picture up again.

The son is Vishnu. He’s in the center there. In the lighter picture at the bottom, he is the preserver and the protector of the world. And Vishnu has. What’s really interesting about Vishnu is that he has a bunch of different incarnations in the world. So there are times when Vishnu actually takes a body in the world and he kind of appears in these different avatars and he restores balance and he basically redeems humanity in these different ways. And so you can clearly see that there’s a lot of parallels between the sun, who is Vishnu, the Christ, and the idea of a Christ impulse, the Christ stream.

And, you know, that’s why the Eastern tradition is so beautiful, is that it has such a large view of the cosmos that was not lost. It was lost in the West. It exists in the esoteric form of Christianity. But some of these concepts are definitely gone. Concepts like reincarnation are missing from Christianity. The hierarchy of the angels is not as explored. Even though Paul was and, you know, through the tradition of the Dionysius was going through and talking about the angels, it’s not as expanded as it should Be. But there are aspects that are still present in the Eastern tradition which we can observe.

So the Holy Spirit is associated with Shiva. Now, Shiva is expressed a little bit differently than the Holy Spirit is in Christianity. So Shiva is actually considered to be a destroyer. Shiva is like the destroyer of worlds. You know, the Kali essence kind of is very much Shiva. And the reason why, though, and this is how the Holy Spirit and Shiva are actually not at odds with one another. Even though the Eastern tradition will call Shiva the destroyer, they’re actually saying the same thing. Because when Shiva or the Holy Spirit is present, what is evil automatically is destroyed because the Holy Spirit and Shiva is truth.

Okay, so truth is the great destroyer, but it’s also the great creator. And so Shiva is about destruction, but also noble creation. Right? And that’s the Holy Spirit too. The Holy Spirit can destroy disease when it is properly brought about in the body. The Holy Spirit can destroy corruption in the world when it is brought about in mankind in a meaningful, serious way through moral activity in which the Holy Spirit can begin to come about in the world that will destroy corruption. Okay, so the Holy Spirit or Shiva actually leads to creation. It leads to evolution through destroying what is evil in the world and what is evil inside the human being.

What is not true or not real is dissolved in the presence of the Holy Spirit. The Holy Spirit is the purifier. It is the abyss in a sense, but it is also life. And so you can see that a lot of the time in, like, if you look into Gnosticism, if you look into some sects of early Christianity, you’ll see that the Holy Spirit is sort of like associated with the feminine. It’s considered to be the feminine aspect of the Trinity. But you can’t, you can’t actually apply like sex and gender to the primordial triad. It is before what we would understand as sex and gender even comes to be.

Just want to be clear about that. Okay, so the, the, the idea of the Trinity also exists personified in the Sumerian tradition. Okay. And so let’s take a look at the way that you could say they had their own triune aspect as well. Of course, this is Anu, A, N, U. And Anu is the, basically the king of gods and he is the sky God. And when you hear about someone being a sky God, that is like the father, that is like, you know, Zeus, okay. In the Greek tradition. So let’s take a look at the triad here of Anu.

The center one is Anu, that is the father, that is the Sort of representation of the Father in the Sumerian tradition. And then the Son that has, you know, he looks like he’s got some plants. He’s getting. It looks like he’s doing some gardening. There’s. That is Enki, and that is the associated usually with the Holy Spirit. He’s associated with waters and healing. And then the gentleman on the other side that doesn’t have hands, that is Enlil. And he’s associated with the earth and air. So you can even see this quality of these three special primordial essences that always tend to represent the elements in a certain way as well.

You have Anu, who is the Father, you have the Son, which is usually portrayed as Enlil. And then you also have Enki, which is the waters healing. And that’s parallel to the Holy Spirit. So these were also, in the Sumerian tradition, these were also different realms. And so Anu was the realm of, you could say, the sky, the cosmos, the overarching sky God. And then you had Enki ruling. You had Enki ruling, or Enlil ruling the earth. And then you had sort of Enki as ruling the waters. And I kind of parallel that to, like, the underworld as well.

But yeah, so that is the similarity of the Trinity in the Sumerian tradition as to in the Indian, Hebrew and Christian tradition. I have to say, though, that when it comes to records and understanding history, sometimes people would be the Anu, or they would be the Enki, or they would be the Enlil. And so part of human spiritual initiation for thousands of years has been kind of cosplaying these different people. So you would have mystery plays, you would have spiritual rituals where individuals would literally play these characters. They would literally act as though they were these entities.

And so sometimes when you go back into history, you’re reading about an individual that is titled as Enki, or titled as Enlil, or titled as the Anu. You’re not. It’s not actually those beings. It’s a human being that is of a priestly class that is basically transcribing or a medium for those forces. Kind of like how, you know, in. In Rudolf Steiner’s work, he talks about people being oracles for different things. So when you’re a human being and you’re an oracle for a certain angel, okay, you’re not the angel. You’re a human being that is an oracle for that force.

You’re the representative of it on Earth, or you’re the embodiment of that. It is enmeshing with You, I want to just make that clear. Okay, so let’s get into ancient Egypt. And Egypt is kind of a given. You know, Egypt is often cited as having several different triune gods that they, or they would put all the gods often in little try ins. They did it a lot. The most common image of the trinity though, obviously is Osiris, the father, the Son, Horus and the holy Spirit is Isis. That’s the most common trinity. And we have that image here.

We’ve got in the, in the larger picture, you’ve got Osiris usually at the center there, and then Horus is the hawk headed sun. And then you have Isis obviously on the other side. And so this was the most common expression of the trinity and it really highlights the quality of generation there. Right. And sometimes trinities can, you know, depending on the civilization you’re looking at, can bring about different ideas, they can bring about different sort of visions and be getting at different kinds of creation. Right. But that one was in part about generation. Okay. So the other triads are, you’d sometimes see Ra, Osiris and Horus.

You would see Amun, Ra and Ptah. And then there was the Thebis triad and the Ombas triad. So in Egypt there were lots of different groupings of three. And also under the umbrella of Egypt is obviously this incredible sun worship and this seeing the sun as this incredible deity. Right. This is very deeply part of the Egyptian tradition. And so the trinity can also be seen as different stages of the sun actually. And the trinity could be divided into the rising sun. So the morning sun and then the midday sun and then the setting sun. And the rising sun is blue, right? There’s a beautiful blue kind of veil over the kind of twilight of the first break of the sun.

That’s the rising sun and that’s the father. Okay. So the blue sun and the color blue is like the father. Then the midday sun is bright, it’s yellow, it’s gold, it’s at its highest peak, its highest peak power. That is the sun. That’s the full emanation of the Father in the world. And it’s at its most powerful. And that is symbolized by yellow and sometimes also gold. And then the setting sun. This is the Holy Spirit. The setting sun is when the sun is beginning to dip below the horizon, it turns bright red. Okay. That is the bright red veil of the Holy Spirit of Shiva.

Okay. That is what that represents. So you can see that the trinity is also therefore symbolized in the three primary colors, which is blue, yellow, and red. Okay. And I really love what Manly P. Hall says about the sun and its connection to the Trinity in his book the Secret Teachings of All Ages. So I’m going to read that to you now. Okay. The origin of the Trinity is obvious to anyone who will observe the daily manifestations of the sun. This orbit, being the symbol of all light, has three distinct phases. Rising, midday and setting. The philosophers therefore divided the life of all things into three distinctive growth, maturity and decay.

Between the twilight of dawn and the twilight of evening is the high noon of resplendent glory. God the Father, the creator of the world, is symbolized by the dawn. His color is blue because the sun rising in the morning is veiled in blue mist. God the Son, the illuminating One, sent to bear witness to his Father before all the worlds is the celestial globe at noonday. Radiant and magnificent. The maned lion of Judah, the golden haired savior of the world. Yellow is his color and his power is without end. God the Holy Ghost is the sunset phase, when the orb of the day, robed in flaming red, rests for a moment upon the horizon line and then vanishes into the darkness of night to wander the lower worlds and later rise again, triumphant from the embrace of darkness.

So extremely beautiful imagery there from Manly P. Hall and the secret teachings of all ages about how the sun is an emanation of the Father and of Christ and of the Holy Spirit. It is. You know, when we look at it in our world, we are looking at ourselves and there’s very, very deep spiritual truth to that. And we can also see that sort of in when Ra is in his solar barge and he dips into the underworld, then he rises again. So the story of Ra is also the story of humanity, right? Life and death and the twilight of the morning sun, the highest noonday power, and then the kind of winter phase of dipping behind the horizon.

So we have the colors here then of blue, right? Yellow or gold and red. And you’ll notice that in Egypt these were major colors that they used to portray themselves. And we’re going to look at that now. So isn’t that interesting that you have this description of blue, yellow or gold and red being the different phases of the sun or of God. And then you have them expressing themselves, especially their royalty, as these different phases with red, blue and gold or yellow. All right, so we’ve done the Christian side of it. We’ve did Einsaf, we’ve explored the Eastern tradition, the Sumerian, and now the Egyptian.

So we’re going to move on now to Greece and the Greek expression of the Trinity or their use of triune deities or triads to express the godhead. Now these are probably going to be familiar to you, but the father is obviously Zeus. Right. In the Greek triad, the sun is Poseidon and the Holy Spirit is often portrayed as Hades. Okay. And it’s interesting how the Holy Spirit is considered the setting sun. And then also in the, in the Greek triad, people place Hades as that aspect. And Hades is the God of the underworld. And so you can literally see in the classical solar definition of the Trinity, you see that there is something about the Holy Spirit that is sinking below the horizon line, that’s going into the world of the dead.

And that is portrayed in the Greek tradition with Hades being basically the representative of the sun that sinks into the underworld, the sun that sinks below the horizon. Right. And so here’s an image of the classical Greek gods. Here you have Zeus in the center actually in his temple. This is what it would have looked like during the Greek period. This is a recreation of Zeus sitting at his throne. You’ll notice too, in the Sumerian tradition, you’ll also see the father God or the human representation of the father God. You’ll see him often sitting on a throne.

He’s usually throned. And then there’s usually entities around him. That’s to show his status. Okay. And then you have to his side with the three headed dog there of the underworld, that is Hades. And now Hades has a bident or he has a trident with two prongs. And then the other side of Zeus, there’s, you have the classical Poseidon who has a Promethean flame. He’s got his leg on a fish and he has his trident. The trident is also a representation of the Trinity. But the bident held by the, you know, by Hades is also, is almost the beginning of that dissolution, polarity, duality.

So this is the trinity or a kind of representation of the triune nature of the godhead in the Greek tradition. And it’s really interesting because here on this channel we talk a lot about the creation of the cosmos and how we track that creation of the cosmos through the different planetary spheres. And that really our world comes about from Saturn development. And Saturn is considered the old father or the beginning of creation. And so this is illustrated very well actually in the Greek system. But remember that before the Christ period, where we are now, we saw these actions of the godhead portrayed as the actions of different gods or different beings.

Right. We couldn’t know it directly, so we would look at it as the interactions between Zeus and the interactions between this person and that person. That was actually showing a sort of archetypal pattern going on. Right. So within the Trinity here of Zeus, Poseidon and Hades, we can actually see the creation of the world, which is that from Kronos or Saturn, whom represents the beginning of the world. In occult science emerges Zeus, whom is the God of the sky or the cosmos. Then Poseidon, the sea, the water, who is the sun. So you have Zeus, the father.

Then you have Poseidon, who is the God of the sea and water, who is the sun. And then you have the Holy Spirit, Hades, who is the God of the underworld. So we’re just seeing a different aspect of the triune nature of the godhead in all of these different traditions. You can look and you can see what are they highlighting. Okay. It’s interesting to me that ancient Greece was highlighting the Holy Spirit with the underworld, with this kind of nature. And then when you look at it in Christianity, it’s the comforter. It is good to be able to understand the science, the spiritual, scientific underpinning of things.

So you can go back into these different systems and you can see the different faces of the Godhead and how we understood it as we were evolving. And of course, how could we talk about Greece and the Trinity without mentioning Aristotle and his words on the Trinity? So this is what Aristotle says about the number three and the Trinity. And he says, all things are three and thrice is all. And let us use this number in the worship of the gods. For as the Pythagoreans say, everything and all things are bound by threes for the end.

The middle and the beginning have this number and everything and these compose the number of the Trinity. For as the Pythagoreans say, everything and all things are bound by threes for the end. The middle and the beginning have this number and everything and these compose the number of the Trinity. All right, so we couldn’t close out this portion. Oh, we couldn’t close out this portion without talking about the reality that there are also depictions of triple headed goddesses or triune images of the goddess. And these are usually pushed aside, but technically we’re moving into what is called the Age of the Holy Spirit or the Age of Sophia.

So we’re going to bring those forward today. So there are many depictions actually, though they’re not as popular necessarily of females forming a trinity, females depicting the godhead as well. And one of the most common is actually Hecate. And here’s. Here’s Hecate in her different forms, how she’s been depicted. All right. And these are sort of retaining something of an earlier period, because before we get the incarnation of Christ and consciousness changes, it was the feminine, it was the female, and it was the woman in society that was the bridge between worlds. That was the Sybil, that was the oracle, that was the Pythia.

And it was her work and her job, in a sense, to unite the material world with the spiritual world. And that fell very heavily on kind of the feminine shoulders. We’re all liberated from these things more so now. But the earlier images depict that. That, you know, we did have sort of a different way of living before. We see the incarnation of Christ compared to after. And there were sort of the spiritual world even operated in a different way, you could say. And these images of triple goddesses relate back to a sort of earlier period that was kind of more matriarchal in a way.

But the feminine had, you could say, this spiritual role in society. I kind of talk about this in my first episode of revival, so you can go and check that out. But here’s another image of triple goddesses. So these are actually representations, I believe, Minerva, and they would often be, of course, shown at sacred baths. And this also goes along with the triple hair around the holy wells as well, tapping into a very ancient primordial spirituality that women have had in regards to the keeping of the waters and the keeping of the flame. So, obviously, when it comes to the feminine aspect of the mysteries, we’ve just described the triple aspect of the sun, the blue aspect of the sun, the yellow aspect of the sun, and the red aspect of the sun, and the primary colors representing basically the Trinity there.

But also the moon also has a triune effect. You know, we have the waxing moon, the full moon, and we have the waning moon. Okay? So that is very connected to the female aspect of esoterica, and that is associated also with the triple goddess, which is the mother, the maiden, and the crone. That’s how it’s viewed in. I guess that’s modern language, but it’s actually showing the three phases of a woman. Okay. Of the feminine. And a lot of these depictions is quite literally what people would see when they would enter the spiritual world. Right. So if you.

Some. You know, during that period, people would go into a spiritual state or they would find themselves in a spiritual state, and they would literally see Hecate, they would see sometimes a triune goddess. And then as consciousness evolves, they may not see that. You may. You may see something else as humanity evolves. Right. But people used to actually see these figures. They used to see even angels. And those were the gods. The gods of old are the angels and the archangels. Right. The spiritual hierarchies and the idea of the idea of like a triple goddess or Hecate, that doesn’t.

It doesn’t compete with, you know, depictions of the Trinity that are all male or. It doesn’t. It doesn’t compete with the primordial Trinity, which is actually beyond gender, because everything exists within basically a seed germ form. You know, when. When we talk about the feminine aspect of creation, it’s not competing with any of the male extrapolations. It’s complementary to it. They’re not competing. They’re not competing aspects. They’re complementary. And it’s just about getting it in its right place. Because I know that when people see something like Hecate or they see like, you know, the goddesses, people think like, oh, my God, paganism.

But it’s not about just dismissing something through dogmatism. And that’s. Dogmatism is superstition. It’s based in fear. It’s really about being able to go back and look at these earlier traditions and find their meaning and understand ourselves in that period. It’s not like the only time we ever found meaningful relationship with spirit was 2000 years ago or 10 years ago or whatever. Humanity has always strove to connect with spirit as part of our evolution. And every single spiritual system that has come before us is meaningful and tells us something about ourself. And it’s very helpful to be able to put these things objectively, neutrally, in their proper place, because that allows us to greater perceive the whole.

Okay. Also, the. One of the ones that always really fascinated me was the Roman triad or the Capitoline triad, which is actually really unusual. And it’s actually Zeus. And then on either side is Minerva and Juno. And I have an image of that as well. So this is the Roman triad or the Capitoline triad, and the center there is Zeus, and then you have Minerva and Jupiter. So people have been using the image of the Godhead to express all kinds of things because the Trinity is our primordial essence. And so we would see everything in that image and organize things in that way naturally.

Oops. So there’s other images as well of the triune nature of the deity. And remember, this lecture is really focusing on not so much the manifested world. We are tracing the representation of the primordial godhead, which, again, is veiled so that Primordial trinitarian nature. So there’s other images like the Tricephalus, which is a man with three heads. I think you’ll find that in the Celtic culture with Lugis. And also just throughout, like it’s bizarre. Like sometimes you’ll just find a jar from Ireland or Italy or somewhere and it’ll have like a three headed person on it.

Right. And then you also have individuals with three body parts. Like for example, in this picture we have on the side there, just like a guy with three legs. This is also representing the Trinity. You have the three hairs in the center. And then you have this really interesting image of a triple sun actually, which also represents the God with God. And it looks like there’s even a dragon or a lion eating it, which is extremely alchemical. And here is another image of the Trinity. It’s literally a three headed snake, which is completely appropriate for symbology of a Trinity.

You have the Arwen, which is the three dots and the three rays of light stemming from the the dots. That is an image of creation. That’s called the Arwen, aware that is Celtic. And then you also have the solar cross. And there you have the fa, you have the Father, the Sun as the cross in the center. And then the circle surrounding it is the Holy Spirit. Okay, so you have the Father, the Son, and then you have the Holy Spirit, which is the encompassing force that is sort of surrounding and you could say enveloping, if you will, it’s the intelligence of those two things surrounding it.

That’s what the solar cross represents. And we’ll get a little bit more into the motions of that when we move down into the exploration of the first hierarchy in our next lecture. So, you know, another example of the Trinity is also the three leaf clover. The three leaf clover. Also the fleur de lis, you know, the French image of the lily, the fleur de lis. That’s also a example of the Trinity as well. All right, so let’s go back and take a look at the Spirit spiritual hierarchies and then we’re going to close it out for this lecture today.

And I will appear on my website for my members and I will take your questions. So if you do want to partake in the live Q A, then you can go now and sign up for my premium membership. And that gives you access to obviously this live Q and A. You can participate in it, but you can also have access to the question portion of all of my lectures. So if there’s a lecture also that you Enjoy. Where the question and answer section is on my private platform, you can have access to that Q and A.

You know, the Mystery of Death. All of those lectures are all on my site. You can watch those at your leisure. There’s also hundreds of hours of live Q&As in which we’ve gone deeply into all kinds of topics from creation, psychic development, politics. I mean, it’s all there. And there’s also forums. So if you have things that you want to discuss about your life, about spirituality, it’s a great place. There’s incredible mystics on there every day that are discussing just the deepest conversations. So I’d love to see you over there. And I think you might really like it.

So go check that out if that interests you. And it also allows me to do these free lectures here. That’s what keeps me going. Okay, so let’s just return to how we began. And the reason why we’re talking about the Godhead and the triune nature of the Godhead, again is not to have some big debate about the Christian Trinity or anything like that, or about whatever it is to focus on basically the spiritual hierarchies and the creation of the world, ultimately the creation of the universe. That’s what we’re. That’s what we’re getting into today. And so from the Godhead, from this concealed deity, that the real primordial thing we can know about it is that it is three forces.

I mean, every single. I mean, there were so many examples of different spiritual systems that were showing triune entities, portraying that there was so. There was so much. I couldn’t possibly include it all, you know, so we’re observing something there, and that is that God, which is totally concealed to us. We cannot really objectively know it. We can only know. We can only know what it is through what’s manifest. We know that it is a triune essence. Because everything even. Even like our. Our form is like that. You know, everything is in. In threes, right? Even.

Even the numbers 3, 6, 9 are really 3, if you think about it that way. It’s 2, 3. It’s 1, 3, 2 threes and 3 threes. So we know that, right? And we know that that triune deity is where the entire universe emerges from. And we can observe the universe as basically being the spiritual hierarchies, the structure of the spiritual hierarchies. So this is actually showing creation, the spiritual hierarchies, the first hierarchy, the second hierarchy, the third hierarchy, and the fourth hierarchy in which we are. In which the Beginning of is man. All of these hierarchies are emanating from the Godhead, from the Father, the Son and the Holy Spirit.

The primordial nature of three, we are emanating from that. Everything in creation has emanated from that. And so essentially each hierarchy, we observe the creation of the universe as the creation of the spiritual hierarchies. Each hierarchy of angels is a distinct phase of creation, right? So you see, you know, the first hierarchy, you can see the creation really of the universe, and then you can see the creation of the cosmos right down to man. And through planet, through solar system, all that is visible through the spiritual hierarchies. And so each hierarchy of angels is a different phase of creation.

That’s how we can view it. And it is a distinct phase also in the cosmos and universe. So it’s always building on the last, if you will. And the Godhead is recapitulated and expanded upon in every hierarchy. So as the hierarchies move down, it’s becoming more complex, but it’s all emanating from the Godhead. And then we’re going deeper into creation, from the first hierarchy to man. That is what we would understand as really creation. Okay, so, so let’s just briefly say the first triad again. So the first triad, and really the beginning of the universe as we would know it, is the seraphim, the cherubim and the thrones.

They make up those three classes of angels, make up what’s called the first hierarchy or the first triad. And we technically operate within them, okay? And projected forth from them, also within them is the second triad. So if you can imagine, it’s like this, like a cone and then going deeper. Now you have the second triad that is operating within the first triad. The first triad, of course is operating within the pyramid, the godhead. So emanating from the thrones, emanating from the last aspect of the first triad, you have the second hierarchy, and that is the dominions, the virtues and the powers, okay? And that is then projecting forth within itself, it is projecting the third hierarchy, which is the archai, the archangels and the angels.

That’s three hierarchies of three, okay? That’s our known universe. Then we have the fourth hierarchy of angels in which we are technically part of. We have not exalted to the point where the angels are at, but that is our destiny should we be able to evolve, right? That’s the fourth hierarchy and that’s present day humanity. And there are two future positions. There’s two future Stages for development after humanity and the earth. Okay, so let’s look at that one more time. First hierarchy, seraphim, cherubim and thrones. Second hierarchy, dominions, virtues, powers. Third hierarchy, archai, archangels, angels. The beginning of the fourth hierarchy, man.

And then beneath man, there should be two open spaces for further evolutions of basically man and the earth. The form of man will evolve two more times. Man in this way is similar to the archai, dominions or the seraphim, as they’re the beginning of the. Of the hierarchy. And then through this image, you can see Rudolf Steiner’s extrapolation here, giving you the qualities. The mystical qualities of the angels are in the central column. And then you have the classical Dionysian names, which can also be in Greek sometimes there. All right, so I’m going to conclude this, and then I am going to head over to my website and we’re going to go even deeper into this, and I’m going to take whatever questions you’ve got for me.

So to close this out, the coalescing forces of the concealed Godhead, or the Father, Son, and Holy Spirit, compress until the emanation of the seraphim occurs, or the first angel of the first hierarchy occurs, the seraphim, and through which the forces of the Godhead continue to emerge in the cherubim and the thrones. Here is the sequence of the first hierarchy, Seraphim, cherubim, thrones, direct emanation of the Godhead. So when you hear about the seraphim, the one thing that I believe you hear is that they’re just surrounding the images, that they’re just surrounding the Godhead and they’re just saying, holy, holy, holy.

Okay, this is a clairvoyant vision of the seraphim. I believe it’s the seraphim and not the cherubim. But that is the idea of the first hierarchy. They’re literally just surrounding the Godhead, saying, holy, holy, holy. They’re the first emanation of the Godhead. They’re surrounding it, and they’re sort of like keeping it. But that translates to the first manifestation of our universe. And then after them you have. So after them, here is the first sequence of the first hierarchy. The first period of life in the universe occurs through the seraphim, cherubim and thrones. From the life of the first hierarchy, the second hierarchy emerges, bringing forth first the dominions, then the virtues, and finally the powers.

Here we can observe the second period of life and development in the universe. From them emerges the next hierarchy, the archai, the archangels and the angels. Here, the cosmos as we know it emerges and the immediate parameters of our cosmos become perceptible. So really looking at this graph here, when it comes to man’s perception, really, we can only because we exist within the angels, the archangels and the archai, our perception can’t really go much beyond the archive. That’s basically like what we would see as our cosmos, okay? But there, but there is something beyond it, if you will, and that exists in the consciousness and the bodies of the angels beyond the archive.

The powers are the Elohim, okay, Which is when we are made in the image of. That’s who we are. The entire human form and system is made in the image of them. So you’re looking at a progressive projection downward from these classes of angels into the world. So here the cosmos as we know it emerges. Basically that basically the, the hierarchy of angels above us is basically what we can perceive without going crazy. That’s sort of, that’s our known cosmos, right? So we’ll, we’ll get into the. We’re going to explore every single one of these hierarchies, how the cosmos was created and what they represent, all the way to the Elohim, all the way to the fourth triad, which is where humanity is.

And even the future embodiments, we’re going to get there. I just want to let you guys know that. But we basically know the cosmos as the bodies of, most closely as the bodies of the angels, archangels and archai, and maybe a little bit of the powers, that’s basically what we can perceive. And until we basically develop ourselves, eternal life, then we’ll be harmonic enough to proceed beyond that. But where we are right now, we are limited as to what we can know and perceive, but we’re on that ladder of creation, which is the spiritual hierarchies itself.

So our cosmic world system comes to be in this way. And from the angels and from the third triad, humanity emerges, initiating the fourth and final hierarchy. Thus, from humanity, yet two more cycles will come to pass. And that’s always been a mystery, even in anthroposophy is what are these two, two, like final next evolutions of man? What are these two future worlds that man will move through? What is that like? And so we’re going to try to explore that as well. So thank you guys so much for joining me today for this lecture. I am now going to disappear here and appear there for my members.

It’s my pleasure to connect with you and speak with you today. And don’t forget to sign up for my newsletter or follow me on social media. It’s just Gigi Young, I think, most of the time, so that you can know when the next lecture is in the sequence or what I’m up to or when I’m doing a Q and A. I’d love to see you there. So I will see you guys on the flip side. Sa.
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