TOWARD THE ONE, THE PERFECTION OF LOVE, HARMONY AND BEAUTY, THE ONLY BEING; UNITED WITH ALL THE ILLUMINATED SOULS WHO FORM THE EMBODIMENT OF THE MASTER, THE SPIRIT OF GUIDANCE.

THE SYMBOLISM OF THE TRIANGLE


GATHA: The triangle represents the beginning, the continuation and the end. The triangle is the sign of life which has appeared in three forms, of which the idea of the Trinity is symbolical; the idea of these three aspects of life has existed for a very long time among Hindus who named it Trimurti.

TASSAWUF: It is not only the Hindus but the Egyptians also had this symbol and principle. In India the general explanation is that there is Brahma the Creator, Vishnu the Preserver, and Shiva the Destroyer or Assimilator. Taken literally or analytically this does not impress the western people who have especially analytical minds. Analysis does not explain anything mystical nor anything concerned with infinity, either in the sense of eternity or divinity. These are aspects of reality and divinity, not necessarily derivations. For the worshippers of Shiva say that Vishnu is an aspect of Shiva and the worshippers of Vishnu may hold that Shiva also is Avatar.

These things mean little to the devotee and even among the great Vedantists there have been divisions and schools when actually these are means for the simplification of presentations of the Ultimate. In the Hebrew language the word for truth is EMETH and it is a word made of the first, middle and last letters of the alphabet. In the Egyptian mysteries and also in Sufism there are the three aspects of divine effulgence, representing the sunrise, the noon and the sunset and in Sufi terms Urouj, Kemal and Zeval. Each of these terms have many explanations and each represents an aspect of life which can be easily recognized.

GATHA: As in the Christian Church, the Trinity consists of the Father, the Son and the Holy Ghost, so among the Hindus the Trimurti consists of Brahma, Vishnu and Mahesh; Brahma the Creator, Vishnu the Sustainer and Mahesh or Shiva the Destroyer. By the word Destroyer destruction is not meant but change.

TASSAWUF: It is very difficult to explain the Christian Trinity logically and as the inheritors of the teaching of Mohammed it becomes almost false or at least obscure. For certainly in the highest mystical experiences of reports of the Christian saints there is nothing like a Trinity, or three-in-one. The Clover or Shamrock has been accepted as a symbol of the Christian Trinity and the Trident has been accepted both in Christianity and Hinduism. These assumed a three-in-one as if equals but the idea of equality and inequality can be applied only to finite matters. God is beyond conception and attempts to explain the inexplicable only lead to
confusion.

GATHA: The triangle in all its forms is the basic outline of all forms that exist in the world.

TASSAWUF: This subject has been dealt with at length in Platos "Timaeus" and in the commentaries on it. No doubt this is rather a mystical explanation. We can also see this in the crystalline structures of which so much of the world has been made.

GATHA: The triangle has a horizontal line in it and a perpendicular, and two triangles can very well form a square.

TASSAWUF: We certainly see this in the pyramid which makes use of both the triangle and the square. This has been a subject of much discussion. While there is symbology in it it is also a matter of engineering and the controversies and explanations do not throw much light on the nature of man or the universe. The pyramid is a composite, not a simple symbol.

GATHA: The hand, the head, the leg, the palm, the foot, all show in their form the triangle as the principal outline. In the leaf, the fruit, the tree, or mountain, the triangle is the outline.

TASSAWUF: In the science and art of surveying triangulation has been used. It may be asked, since the world is spherical, how can such methods be of value? It can be answered that in practice they are and life is not determined by any limited system of logic. Especially in the mountain form and volcanic cone this is most evident.

GATHA: The triangle is the riddle which has within it the secret of this life of variety.

RYAZAT: Therefore the Triangle is often assigned to those who are confused, who are caught in life's puzzles or who love enigmas even for themselves. Concentration on it will help straighten the mind. This concentration also helps one turn from the impractical to the practical.

GATHA: But for these three different aspects which stand opposite each other man would not be able to enjoy life; at the same time it is these three aspects again which are the cause of all the illusion; and if the riddle of the idea of trinity has been solved and out of trinity unity has become manifested, then the purpose of this idea of trinity is fulfilled.

TASSAWUF: There are so many ways of examination here. For instance, reference has been made to the Sufi Urouj, Kemal and Zeval; also that these correspond to the Egyptian Ra, Atum and Kheper. The symbols have the same meaning and are most important not only in mysteries but in the explanation of life itself. Indeed we can present them simply as Growth, Maturity and Senescence (or withdrawal). Again in the Indian teachings we have the three Gunas which are another way to explain life. These may be termed 'life,' 'activity' and 'darkness' or torpor. Both these forms of 'trinity' or tri-une-ness can explain the universe but in a different manner from a different standpoint and none of them detracts in the slightest from the ultimate principle of Unity, which in the end is a basic teaching of all
esotericism.

We find this in another way in the German philosopher, Hegel, who gave the idea of thesis, antithesis and synthesis. The fault with this is that it itself is a thesis or idea and the followers of this school and its allies have never considered the antithesis to it or the synthesis therefrom. It is only Sufism among the world's philosophies which is particularly concerned with the synthesis or better the integration of all outlooks.

GATHA: One can understand this by realizing the truth that it is not three that are one, but one that is three. The beginning and the end of all things is one, it is the repetition of one which makes two and it is the division which produces the three. In this riddle of the ideal of Trinity lies the secret of the whole life.

TASSAWUF: The Roman Catholic Church does not encourage intellection concerning the ultimate nature of things. Instead it presents forms of meditation on particular subjects including the Trinity. It may be
questioned whether the Trinity is the ultimate or Unity is the ultimate. So long as the mind of man is concerned with such questions and discussions there will be divisions. It is better here to follow the example of Buddha and not waste time or energy on such discussions.

At the same time there is no doubt that meditation, especially profound meditation can help awaken the light within that helps solve this and all such problems. And for this a concentration on the Triangle itself, using it as a key.

GATHA: The three aspects in which life has manifested and of which the triangle is the symbol are the knower, the known and the knowing faculty; the seer, the seen and the faculty of seeing.

TASSAWUF: We have here still a different presentation of the Triangle and its symbology. This presentation does not interfere with principles of Unity, Monism and Monotheism. These are aspects of the philosophic dictum, 'know thyself ' but who is it that is the knower when it is asked, 'know thyself '?

The rise of the faculty of insight shows that there is a light and it may be called an inner sight. When this begins to manifest much becomes clear. But this is more than a physical light and upon awakening it will be found that the very light itself is the knower, the known and the knowing; the seer, the seen and the faculty of seeing. But this is only true with the spiritual awakening. It is neither true nor false to those who have reached this stage.

One cannot get a true picture of emptiness, or fullness, until the ego is removed. And for this Concentration is practiced for in the concentrative practices one finds that one's very nafs produces the shadows which impede true knowledge. In a similar way too much mental consideration of symbols does not bring the desired results.

There are many books on symbology, some very exact. But the reading, even the memorizing of them does not produce the spontaneous explanation of their significance or throw light upon the problems of oneself or another. When one becomes the Triangle, then one begins to express consciously all the phases of existence and then one can be seer, seen and seeing. A mental picture may help a little; it can also become a great hindrance.

RYAZAT: Therefore the concentration on the Symbol of the Triangle, performed with devotion, can awaken the very knowledge desired.

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