All is One.
There is One God.
God is All.
o
But what about us?
And what about the ten thousand things?
How can we reconcile the One with the Many?
o
If there is only Self there is no Other;
if there is only One without a Second
there is no Universe.
o
If we insist that All is One,
we may conclude that appearances can be deceptive
and that the Many is actually just an illusion.
o
This is the claim of Advaita Vedanta:
the world of appearance is Maya,
the dream of Brahma.
o
If we hold to the One,
either the phenomenal world is an illusion
or consciousness is an illusion.
o
If Monism holds,
either immaterialism is true
or eliminativism is true.
o
Alternatively, we can give up on Unity
and say that there is Duality.
This is traditional Theism:
o
If the Universe is real,
there must be a Creator and a Creation,
God and not-God.
o
In traditional Theism
to say that you are God
is the highest sacrilege.
o
You are not God.
You are a Creature
created by God.
o
Traditional Theism is dualistic:
God is One,
but God and not-God is Two.
o
However, Two logically entails Three.
If there is God and not-God,
we have God, not-God and “God plus not-God”.
o
In the Chinese Yin/Yang symbol
we have the black half, the white half
and the circle uniting them.
o
In Vedanta,
we have sat, chitta
and ananda.
o
In the Hegelian dialectic
we have thesis, antithesis
and synthesis.
o
In Gurdjieff’s system
we have active, passive
and neutral.
o
In the Indian guna system
we have tamas, rajas
and sattwa.
o
In Trika Shaivism
we have Parashiva, Shiva
and Shakti.
o
In Christianity
we have Father, Son
and Holy Spirit.
o
The simplest geometrical three dimensional shape,
the basic building block of reality,
is the tetrahedron.
o
In fact, the very possibility of a dynamic, relational universe
of multiplicity and diversity
depends on the Law of Three.
o
One is static.
Two is unstable.
Three is infinitely creative.
o
Hence the Trinity:
God is One
and God is Three-in-One.
the way of the holy mushroom 