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THE TRINITY AND THE TRIANGLE

The Breath of Life has a three-beat rhythm. This is why the Trinity is holy. First there is the Splendor, which descends, then the Profanation, which moves horizontally, and lastly the Glory, which again climbs.

The Doctors of the Christian church named these Three, respectively: the Father, the Son, the Holy Spirit. They were right, for it was their era, but we say: “the Father, the Son, the Woman.” We could also say, although for less delicate ears: “the Descent, the Suffering in the body, the new Ascension.”

The error of Christian doctrine was to attribute the whole Work to the Christ: that is to say to the incarnation of just the second term. Yet this error can be explained, because the Woman (the Holy Spirit) cannot do anything without the Son, and the glory cannot be attained without the previous profanation. The glory of the Woman is the glory of the Son and in Her is accomplished His redemption. “When the left shall be as the right,” Jesus said.^*1

Our epoch is that of the third term, because the divine Ascension is now beginning, and that is why it is only now that our new dogmas can be clearly announced in the public square. Nothing is comprehensible to the crowds if the hour has not yet sounded. Therefore we render homage to the learned men of the Church for having known how to keep the secret until the end.

The Profanation (the Son) proceeds from the Splendor of the Father (the Fall). This is evident because the rays come from the light and are lost in infinite space. But the Splendor continues until the last stage of the fall and grieves for the children who have lost their way and calls them back. The line is then broken, and it turns. It sees in front of itself the emanation of the first term, the negative of the Father, the luminous points of the descent projected upon the horizontal line of the road of the profanation that has been traveled. This emanation has the vague form of a woman; it is illusion, attraction, the mysterious charm whose promise is not clear. A struggle begins: a voluptuousness. The glory of the Son begins only when the Woman has won, because preciseness of divine memory is necessary to bring about the return of happiness and well-being, and the woman cannot speak while the man is standing.

Naturally, the return does not take place on the horizontal line of sorrows. The return is a new path that will leave a trace where there is as yet none. When the third way has been run, the Triangle will be perfect, and the Three will be One concretely, just as they eternally are in the abstract. It is then that humanity will have its era of complete satisfaction and “all things shall be new” [Revelation 21:5] as promised.

We say, as did the doctors of the earliest Christian church: the Son is born eternally of the Father and the Woman (the Holy Spirit) emanates ceaselessly from the first term. But we add: the Woman is not made manifest except thanks to the defeat of the Son. In this sense she belongs to the Father and to the Son. On this point, we approach Rome while distancing ourselves from Byzantium.

The complete text of our dogma of the Trinity is as follows:

We know that the Trinity is holy. We know that they are Father, Son, and Woman, that Their glory is one and that Their life is eternal.

We know also that humanity is the arena or the projection of the Divine Comedy in three acts: The generation of the Son by the Father, or the fall of the divine into the creation; the profanation of the Father by the Son or the painful affirmation of the Son through created forms; the glorious return of the Son toward the Father, thanks to the attraction of the Spouse, or the work of the divine rebirth.

Human history translates this Divine Comedy thus: first there is the Pyramid (see “Our Social Thesis”),^*2 then its collapse, and finally its rebuilding by new means.

The rebuilding begins today, and the new means are brought by woman, or rather through woman. But we are only in the early hours. We are like a train whose locomotive only has crossed the threshold of the tunnel. The cars are still in darkness, and no one is able to see the new countryside except the travelers in the first compartments.

What they see in the new land is the act of redemption: the woman attracting the man not for his degradation, but to set up again in him the spiritual strength that had been put to sleep in a materialization of fleeting solace.

This cannot be summarized—given the shadows that surround us—more clearly than as follows: the companion of the man in the new land offers the divine energy liberated in her, not for procreation, but to foster in him the vision of the plane of the Splendor. How? It is only possible to know with long preparation, yet the train that we are is advancing, and the number is growing of those who conceive of it naturally.

The hour approaches when everyone will know the secret, and it is then that the selection will be made. For there will be those who succeed and those who do not succeed. That will depend on the interior purity that each brings to the liberating test.

This will be the baptism of the new religion, of the Religion of the Third Term. The respective merit of each person will be manifested infallibly, and the hierarchy that results will be indisputable.

Obviously, those who wish to be the first, those who wish to succeed only to place themselves above the others, will necessarily fail, for pride is a clear proof of non-enlightenment. Pride is there where the spine is not straightened, where the divine does not penetrate because egotism resists. Artificial magic will never obtain the results of natural magic, because only the latter comes from God.

This leads us to say that if it is true that starting now we are entering into the era of liberation, it is no less true that all will not participate in the same measure in the glory of the Son regenerated. The worst will not even be able to pass the opening of the tunnel and will suffocate in the darkness. But their inferiority will not long trouble the celebration of the Groom, for the breath of Life will leave them quickly. There will be weeping and gnashing of teeth, but it will be justice.

The question of divine justice is thorny, and it is even impossible to resolve it by considering it from below, that is to say with care for the welfare of each one. According to us—we insist—human beings do not in themselves present an object of interest, just as for an electrical engineer the question is not one of making all wires good, but of choosing the best for the electrical installation that he proposes. The Son must be reborn, and each one is not necessarily required for that: so much the better for those who are useful to Him, so much the worse for those who are not.

On this point, we completely detach ourselves from the Christian spirit that gives short shrift to supreme values while losing itself in the labyrinth of human miseries, and with joy we greet the modern rebirth of the spirit of generous boldness that lessens vain care for the welfare of each while replacing it with bold scorn of death. It is a good beginning and one that will bear fruit when its spiritualization deepens.

Divine justice is large and vast, but it is not composed only of mercy, of the famous “kindness” imagined by Christians that is a fall and which causes the fall. Mercy is inherent to the Holy Trinity since the Father is a member of it. The second term, the Son, is the sad consequence of Kindness from which comes his revolt along the horizontal line. It is the expiation of the fall, and for that reason the Profanation is a holy work. We will have much to say about it later.

The third term, the Spouse, corrects the rebellious march of the Son by orienting it toward glory. Her hour is sounding today and that is why a change is beginning to take shape in the world. Those humans (the conducting wires) who rigidly remain on the horizontal and do not bend themselves in the direction of the new orientation cease to serve the passage of the Glorious. Because of that, they are destined for degradation, that is to say the descent by stages into the lower kingdoms of life: animals, plants, and minerals. It is at this point, also, that we insert our theory of deposition, which we oppose to Darwinian evolution with all the force of our conviction. But this will be developed later.