“When all was as yet Chaos (Kon-ton) three spiritual Beings appeared on the stage of future creation: (1) Ame no ani naka nushi no Kami, "Divine Monarch of the Central Heaven"; (2) Taka mi onosubi no Kami, "Exalted, imperial Divine offspring of Heaven and the Earth"; and (3) Kamu mi musubi no Kami, "Offspring of the Gods," simply.
These were without form or substance (our arupa triad), as neither the celestial nor the terrestrial substance had yet differentiated, "nor had the essence of things been formed."” .................The Secret Doctrine, Volume I, 214
Many wisdom traditions and spiritual thoughts have tried to define the concept of a Trinitarian deity within the constraints of individual cultures and languages. This article tries to find similarities in this concept starting from a Theosophical background. The reason I have chosen the Theosophical reference is due its simpler format with specific attributes through an Anthropo-Cosmogenesis understanding.
The Chaos which pre-existed to the first emanation is positioned in the Zohar, the foundational work in the literature of Jewish mystical thought known as Kabbalah, as the Ain-Soph, the Absolute Endless No-thing, uses also the form of the One, the manifested “Heavenly man” (the first cause) as its chariot (Merkabah, in Hebrew; Vahan, in Sanskrit) or vehicle to descend into, and manifest through, in the phenomenal world. This is referred to by Madame Blavatsky as the "Divine Monarch of the Central Heaven" or in the Christian theology as God the Father.
Given the advancement of our current understanding of cosmology and in the context of probable existence of a multiverse, it is adequate to position the emanation of the primal cause within the current beginning of time and thus include a limited aspect of space-time and manifold Divine manifestation in this universe. From a primal singularity of pure Being which is the energy of consciousness, the Father begets the Son and all created material-energy matrix in this Space-time. This matrix is without essence which necessarily would define materiality or substantiality.
I do not wish to get into a debate at this juncture as to the how the Absolute can use anything, or exercise any attribute whatever, since, as the Absolute, it is a pure Being. There is voluminous literature on both Onto-Theological and Theo-ontological perception of God. My position is that from a rational perspective, an Onto-Theological approach can be adopted but from a limited consciousness and inner experiential perspective we need to adopt a faith based Theo-Ontological approach. However both methodologies provide a very limited and true perception of the Divine. It is only through dissolution of manifestation that a true perception of the Divine is possible.
Having arrived at this Causa Sui, as the first level of Divine manifestation, it is the First Cause (Plato’s Logos) the original and eternal idea, that manifests through Adam Kadmon, the Second Logos, so to speak. This second Logos is the truly begotten, meaning one with unmodified Divine consciousness or Christ consciousness, as incarnated in Jesus. This is the second level of which Blavatsky speaks of as "Exalted, imperial Divine offspring of Heaven and the Earth".
The next level of emanation is the Divine essence as manifest in all creation. There is a seamless implicit order that links all three levels and connects back to the Godhead or Ain-soph.
This seamless implicit order which acquires specific attributes in manifestation thus defining a specific created entity are grouped into categories (Aristotle's Categories) which are the "Offspring of the Gods".
The important thing to remember is that all these three levels are yet without substance or materiality. While there is total absence materiality in the first level, the next two levels operate within the manifest material domain. Materiality of these levels is realized only through an observing or thinking mind which operates at a fragmented level of consciousness.
Love to you all.