The term 'Theotokos' Mother of God, contains the whole mystery of the Incarnation. The mystery of the incarnation begins with God's asking a woman freely to give him a body; showing that the particular person whom he chose to consult was a woman. Woman gave Our Lord His human nature that he might give us a rebirth in freedom and love. It was through Her that He became the bridge between the Divine and the Human. No one, therefore, who thinks logically about Christ can divide Son and Mother. The relation of Mary to Christ extends beyond Bethlehem and Calvary even to His Mystical Body the Church. Since Mary is the mother of Christ, She is also the Mother of everyone whom Christ redeemed. Born of the virgin Mary; this is a true statement not only of Christ but also of every Christian who is 'born again'. In virtue of Our common Baptism did we become children of Mary. If Christ is a Mediator between God and humanity; Mary is the Mediatrix between Christ and us. In this one Woman are virginity and motherhood united, as if God willed to show us that both are necessary for the world. Things seperated in other creatures are united in Her; and so are we united to God in Her. The love of God would so inflame her heart , her body, her soul that when Jesus was born the world could say of Him; "This is a child of Love." Mary is here recapturing woman's vocation from the beginning, namely, to be to humanity the bearer of the Divine; every mother is this when she gives birth to a child. The mother in the order of the creation brings the spirit that issues from the Hand of God to the cradle of the earth. Can religion do without motherhood? It certainly does not do without fatherhood. She is the image of the eternal within the temporial for she is the giver of life. She thus becomes co-worker with Divinity; she bears what God alone can give.

And to those who would discount the labour of Mary's womb, it should be pointed out that without the labour of Mary's hands, there would be no blessed Saviour, either.

ary's last recorded words in the Gospels are at a wedding in Cana, where Jesus performs his first miracle. She said, "Do whatever he tells you." This is a statement of complete faith in the ability of Jesus to perform miracles, and shows her to be his first true disciple. The human race became incorporated to the first Adam by being born of the flesh; incorporation to the new Adam, Christ, is by being born of the Spirit. This spiritual birth is symbolized in Christ's life by a virgin birth. This is also symbolic of the pristine earth in the spring when she brings forth new life. Mary, the woman, presided at the three great moments of life: at a birth on the occasion of the Visitation, at a marriage at the Marriage Feast of Cana, and a Death, or surrender of Life, at the Crucifiction of Her Divine Son.
 

Father, Mother and Child (often a Savior-Son) is an ancient trinity, naturally reflected in the world around us. Just as Mary is strongly linked to Isis, so the Holy Family, Joseph, Mary and Jesus, is linked to the trinity of Osiris, Isis and Horus. In Christianizing the pagan world, this family trinity was familiar and, therefore, effective in encouraging conversion to a religion that seemed so similar to native worship In the process of the Hellenistic world's adoption of Christianity, many essential features of the pagan mystery religions now found successful expression in the Christian religion: the belief in a savior deity whose death and rebirth brought immortality to man, the themes of illumination and regeneration, the ritual initiation with a community of worshipers into the salvational knowledge of cosmic truths, while some of the mystery religions emphasized the evil imprisonment of matter, which only initiates could transcend, early Christianity heralded Christ as inaugurating the redemption of even the material world. Jesus Christ was not a mythical figure but an actual historical person who fulfilled the Judaic messianic prophecies and brought the new revelation to a universal audience, with potentially all of mankind as the new initiates rather than a select few. What was to the pagan mysteries an esoteric mythological process-the death-rebirth mystery-had in Christ become concrete historical reality, enacted for all humanity to witness and openly participate in, with a consequent transformation of the entire movement of history.

From this viewpoint, the pagan mysteries were not so much an impediment to the growth of Christianity as they were the soil from which it could more readily spring. But unlike the mystery religions, Christianity was proclaimed and recognized as the exclusively authentic source of salvation, superseding all previous mysteries and religions, alone bestowing the true knowledge of the universe and a true basis for ethics. Such a claim was decisive in the triumph of Christianity in the late classical world.

Now let's address your questions on the Biblical support of the Trinity. You are right in stating there is no one verse that explicitly defines the Trinity. However, in order to consistently interpret the Bible, the Trinity is the only logical solution. We can build this argument on three bases: the Bile's claim to who God is, what God's attributes are, and what our actions toward God should be.


Some have tried to give human illustrations for the Trinity, such as H2O being water, ice and steam (all different forms, but all are H2O). Another illustration is an egg having a shell, egg yolk and egg white, but this egg illustration shows that there would be "parts" to God, which isn't the case. God the Son (Jesus) is fully, completely God. God the Father is fully, completely God. And God the Holy Spirit is fully, completely God. Yet there is only one God. In our world, with our limited human experience, it's tough to understand the Trinity. But from the beginning we see God this way in Scripture. Notice the plural pronouns "us" and "our" in Genesis 1:26 -- Then God said, "Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground."


The most difficult thing about the Trinity is that there is no way to adequately explain it. The Trinity is a concept that is impossible for any human being to fully understand, let alone explain. God is infinitely greater than we are, therefore we should not expect to be able to fully understand Him. The Bible teaches that the Father is God, that Jesus is God, and that the Holy Spirit is God. The Bible also teaches that there is only one God. Though we can understand some facts about the relationship of the different persons of the Godhead to one another, ultimately, it is incomprehensible to the human mind. However, this does not mean it is not true. Keep in mind when studying this subject that the word "Trinity" is not used in Scripture. This is a term that is used to attempt to describe the triune God, the fact that there are 3 coexistent, co-eternal persons that make up God. Understand that this is NOT in anyway suggesting 3 Gods. The Trinity is 1 God made up of 3 persons. There is nothing wrong with using the term "Trinity". It is shorter to say the word "Trinity" than to say "3 coexistent, co-eternal persons making up 1 God." If this presents a problem to you, consider this: the word grandfather is not used in the Bible either. Yet, we know there were grandfathers in the Bible. Abraham was the grandfather of Jacob. So don't get hung up on the term itself. What should be of real importance is that the concept that is REPRESENTED by the word "Trinity" does exist in Scripture. With the introduction out of the way, verses will be given in discussion of the Trinity. 1) There is one God: Deuteronomy 6:4; 1 Corinthians 8:4; Galatians 3:20; 1 Timothy 2:5. 2) The Godhead consists of three Persons: Genesis 1:1; 1:26; 3:22; 11:7; Isaiah 6:8; 48:16; 61:1; Matthew 3:16-17; Matt 28:19; 2 Corinthians 13:14. In the passages in the Old Testament, a knowledge of Hebrew is helpful. In Genesis 1:1, the plural noun "Elohim" is used. In Genesis 1:26; 3:22; 11:7 and Isaiah 6:8, the plural pronoun for "us" is used. That "Elohim" and "us" refer to more than two is WITHOUT question. In English, you only have two forms, singular and plural. In Hebrew, you have three forms: singular, dual, and plural. Dual is for two ONLY. In Hebrew, the dual form is used for things that come in pairs like eyes, ears, and hands. The word "Elohim" and the pronoun "us" are plural forms - definitely more than two - and must be referring to three or more (Father, Son, Holy Spirit). In Isaiah 48:16 and 61:1, the Son is speaking while making reference to the Father and the Holy Spirit. Compare Isaiah 61:1 to Luke 4:14-19 to see that it is the Son speaking. Matthew 3:16-17 describes the event of Jesus' baptism. Seen in this is God the Holy Spirit descending on God the Son while God the Father proclaims His pleasure in the Son. Matthew 28:19 and 2 Corinthians 13:14 are examples of 3 distinct persons in the Godhead. 3) The members of the Godhead are distinguished one from another in various passages: In the Old Testament, "LORD" is distinguished from "Lord" (Genesis 19:24; Hosea 1:4). The "Lord" has a "Son" (Psalm 2:7, 12; Proverbs 30:2-4). Spirit is distinguished from the "LORD" (Numbers 27:18) and from "God" (Psalm 51:10-12). God the Son is distinguished from God the Father (Psalm 45:6-7; Hebrews 1:8-9). In the New Testament, John 14:16-17 is where Jesus speaks to the Father about sending a Helper, the Holy Spirit. This shows that Jesus did not consider Himself to be the Father or the Holy Spirit. Consider also all of the other times in the Gospels where Jesus speaks to the Father. Was He speaking to Himself? No. He spoke to another person in the Godhead - the Father. 4) Each member of the Godhead is God: The Father is God: John 6:27; Romans 1:7; 1 Peter 1:2. The Son is God: John 1:1, 14; Romans 9:5; Colossians 2:9; Hebrews 1:8; 1 John 5:20. The Holy Spirit is God: Acts 5:3-4; 1 Corinthians 3:16 (The One who indwells is the Holy Spirit - Romans 8:9; John 14:16-17; Acts 2:1-4). 5) The subordination within the Godhead: Scripture shows that the Holy Spirit is subordinate to the Father and the Son, and the Son is subordinate to the Father. This is an internal relationship, and does not deny the deity of any person of the Godhead. This is simply an area which our finite minds cannot understand concerning the infinite God. Concerning the Son see: Luke 22:42; John 5:36; John 20:21; 1 John 4:14. Concerning the Holy Spirit see: John 14:16; 14:26; 15:26; 16:7 and especially John 16:13-14. 6) The tasks of the individual members of the Godhead: The Father is the ultimate source or cause of: 1) the universe (1 Corinthians 8:6; Revelation 4:11); 2) divine revelation (Revelation 1:1); 3) salvation (John 3:16-17); and 4) Jesus' human works (John 5:17; 14:10). The Father INITIATES all of these things. The Son is the agent through whom the Father does the following works: 1) the creation and maintenance of the universe (1 Corinthians 8:6; John 1:3; Colossians 1:16-17); 2) divine revelation (John 1:1; Matthew 11:27; John 16:12-15; Revelation 1:1); and 3) salvation (2 Corinthians 5:19; Matthew 1:21; John 4:42). The Father does all these things through the Son, who functions as His agent. The Holy Spirit is the means by whom the Father does the following works: 1) creation and maintenance of the universe (Genesis 1:2; Job 26:13; Psalm 104:30); 2) divine revelation (John 16:12-15; Ephesians 3:5; 2 Peter 1:21); 3) salvation (John 3:6; Titus 3:5; 1 Peter 1:2); and 4) Jesus' works (Isaiah 61:1; Acts 10:38). Thus the Father does all these things by the power of the Holy Spirit. None of the popular illustrations are completely accurate descriptions of the Trinity. The egg (or apple) fails in that the shell, white, and yoke are parts of the egg, not the egg in themselves. The Father, Son and Holy Spirit are not parts of God, each of them is God. The water illustration is somewhat better but still fails to adequately describe the Trinity. Liquid, vapor, and ice are forms of water. The Father, Son, and Holy Spirit are not forms of God, each of them is God. So, while these illustrations may give us a picture of the Trinity, the picture is not entirely accurate. An infinite God cannot be fully described by a finite illustration. Instead of focusing on the Trinity, try to focus on the fact of God's greatness and infinitely higher nature than our own. "Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! Who has known the mind of the Lord? Or who has been his counselor?" (Rom 11:33-34)

Definition of the
Trinity (Triunity) of God
Trinity: Webster’s dictionary gives the following definition of trinity: “The union of three divine persons (or hypostases), the Father, Son, and Holy Spirit, in one divinity, so that all the three are one God as to substance, but three Persons (or hypostases as to individuality).” Synonyms sometimes used are triunity, trine, triality. The term “trinity” is formed from “tri,” three, and “nity,” unity. Triunity is a better term than “trinity” because it better expresses the idea of three in one. God is three in one. Hypostases is the plural of hypostasis which means “the substance, the underlying reality, or essence.”

The three Persons are the same in substance, i.e., in essence or in their essential nature, but distinct in subsistence which describes God’s mode or quality of existence in three Persons. By mode of existence we do not mean one God acting in three different ways, but one Divine Being existing in three distinct Persons within one Divine Substance or Essence. Again, this is not exactly three individuals as we think of three personal individuals, but one Divine Being who acts and thinks as one within a three-fold personality. This is incomprehensible to our finite and limited minds, but it is the teaching of the Scripture. “In the Being of God there are not three individuals, but only three personal self distinctions within the one Divine Essence.”

(5) 1 Corinthians 8:4-6 “Therefore concerning the eating of things sacrificed to idols, we know that there is no such thing as an idol in the world, and that there is no God but one. For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords, yet for us there is but one God, the Father, from whom are all things, and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him.”

(6) Ephesians 4:4-6 “There is one body and one Spirit, just as also you were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is over all and through all and in all.”
 

While there is no explicit statement in the Old Testament affirming the Triunity, we can confidently say that the Old Testament not only allows for the Triunity, but also implies that God is a triune Being in a number of ways:

(1) The name Elohim, translated God, is the plural form of El. While this is what is called a plural of plenitude pointing to the power and majesty of God, it certainly allows for the New Testament revelation of the Triunity of God.

(2) There are many instances where God uses the plural pronoun to describe Himself (see Gen. 1:26; 3:22; 11:7; Isa. 6:8).

(3) In the creation account, both God the Father and God the Holy Spirit are seen in the work of creation. It is stated that God created heaven and earth (Gen. 1:1), but that it was the Holy Spirit who moved over the earth to infuse it with life in the sense of protecting and participating in the work of creation (Gen. 1:2).

(4) Writing about the Messiah, Isaiah reveals Him to be equal with God, calling Him the “Mighty God” and “Eternal Father” (Isa. 9:6).

(5) Several passages reveal a distinction of Persons within the Godhead.

In Psalm 110:1, David demonstrates there is a distinction of Persons between “LORD,” the one speaking, and the one addressed called by David, “my Lord.” David was indicating the Messiah was no ordinary king, but his own Lord, Adoni (my Lord), one who was God Himself. So God the first Person addresses God the second Person. This is precisely Peter’s point when He quotes this Psalm to show the resurrection of the Messiah was anticipated in the Old Testament.
The Redeemer (who must be divine, Isa. 7:14; 9:6) is distinguished from the Lord (Isa. 59:20).
The Lord is distinguished from the Lord in Hosea 1:6-7. The one speaking here is Yahweh, the Lord, yet, note the statement in verse 7, “I will have compassion … and deliver them by the Lord their God.”
The Spirit is distinguished from the Lord in a number of passages (Isa. 48:16; 59:21; 63:9-10).
(6) In the Messianic prophecy of Isaiah 7:14, God made it clear that the One who would be born of the virgin would also be Immanuel, God with us.

(7) Two other passages which imply the Trinity are Isaiah 48:16 and 61:1. In Isaiah 48:16 all three Persons are mentioned and yet seen as distinct from each other. See also Gen. 22:15-16.

New Testament Scriptures
The case for the Triunity of God is even stronger in the New Testament. Here it can be unequivocally demonstrated the Father is God, the Son is God, and the Holy Spirit is God. Furthermore, the New Testament teaches us that these three names are not synonymous, but speak of three distinct and equal Persons.

(1) The Father is called God (John 6:27; 20:17; 1 Cor. 8:6; Gal. 1:1; Eph. 4:6; Phil. 2:11; 1 Pet. 1:2).

(2) Jesus Christ, the Son is declared to be God. His deity is proven by the divine names given to Him, by His works that only God could do (upholding all things, Col. 1:17; creation, Col. 1:16, John 1:3; and future judgment, John 5:27), by His divine attributes (eternality, John 17:5; omnipresence, Matt. 28:20; omnipotence, Heb. 1:3; omniscience, Matt. 9:4), and by explicit statements declaring His deity (John 1:1; 20:28; Titus 2:13; Heb. 1:8).

(3) The Holy Spirit is recognized as God. By comparing Peter’s comments in Acts 5:3 and 4, we see that in lying to the Holy Spirit (vs. 3), Ananias was lying to God (vs. 4). He has the attributes which only God can possess like omniscience (1 Cor. 2:10) and omnipresence (1 Cor. 6:19), and He regenerates people to new life (John 3:5-6, 8; Tit. 3:5), which must of necessity be a work of God for only God has the power of life. Finally, His deity is evident by the divine names used for the Spirit as “the Spirit of our God,” (1 Cor. 6:11), which should be understood as “the Spirit, who is our God.”

Ryrie writes: “Matthew 28:19 best states both the oneness and threeness by associating equally the three Persons and uniting them in one singular name. Other passages like Matthew 3:16-17 and 2 Corinthians 13:14 associate equally the three Persons but do not contain the strong emphasis on unity as does Matthew 28:19.”18

The New Bible Dictionary, adds to this the following evidence:

The evidence of the NT writings, apart from the Gospels, is sufficient to show that Christ had instructed his disciples on this doctrine to a greater extent than is recorded by any of the four Evangelists. They whole-heartedly proclaim the doctrine of the Trinity as the threefold source of redemption. The outpouring of the Spirit at Pentecost brought the personality of the Spirit into greater prominence and at the same time shed light anew from the Spirit upon the Son. Peter, in explaining the phenomenon of Pentecost, represents it as the activity of the Trinity: ‘This Jesus … being … exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this which you see and hear’ (Acts 2:32-33). So the church of Pentecost was founded on the doctrine of the Trinity.

In 1 Cor. there is mention of the gifts of the Spirit, the varieties of service for the same Lord and the inspiration of the same God for the work (1 Cor. 12:4-6).

Peter traces salvation to the same triunal source: ‘destined by God the Father and sanctified by the Spirit for obedience to Jesus Christ’ (1 Pet. 1:2). The apostolic benediction: ‘The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all’ (2 Cor. 13:14), not only sums up the apostolic teaching, but interprets the deeper meaning of the Trinity in Christian experience, the saving grace of the Son giving access to the love of the Father and to the communion of the Spirit.

What is amazing, however, is that this confession of God as One in Three took place without struggle and without controversy by a people indoctrinated for centuries in the faith of the one God, and that in entering the Christian church they were not conscious of any break with their ancient faith.19

From the above evidence, it should be clear that the Scripture teaches God is one and three.


It is often suggested that the Egyptian triad was the model for the Christian, though the Christian concept of a total unity does not correspond to the Egyptian concept.
The concept of the Christian Trinity is not defined from the New Testament, rather it belongs to the times of the first Christians. Its background was the troubled disunity of a God acting on earth as a distinct figure without God's omnipotence (i.e. Jesus) and a third emanation of God, a spirit acting within the community of the first Christians (i.e. Holy Spirit). Still, the concept of the Trinity would take centuries to develop, and with many controversies.
Before arriving at the final definition of trinity, the early church went through a numer of development stages. The need to safeguard monotheism was the main motive in the debates. One early explanation of the three emanations was to define Jesus as subordinate to God. A second theory was to define the three as modes of the disclosure of God, all being part of the same being.
It was first late in the 4th century, that the final definition of trinity was set down. At the Council of Nicaea in 325 a hard-to-get definition of Jesus made him both distinct from God, yet of the same substance. At this time, the Holy Spirit still came out as little defined. A long process involving Athanasius and the Cappadocian Fathers (Basil of Caesarea, Gregory of Nyssa, and Gregory of Nazianzus) would eventually come to define trinity as it ever since has been understood.
Christianity has a second trinity, which is weaker in its formulation, yet important with many cults: Jesus, and his mother Mary and father Joseph. The latter, rarely plays much of a role, but the link between Mary and Jesus has many interesting similarities with Isis and Horus of Ancient Egyptian religion. In both religions, the father is a detached figure, Joseph appears not very different from Osiris in many ways.
 

Sophia, one of humanity’s oldest deities, is often described as the Threefold Goddess--the Maiden, Mother, and Crone--who represents three phases of women’s spiritual power: independence, creativity, and wisdom. It was Her Divine guidance that was invoked when life-altering decisions were to be made. Sophia is the archetypal Divine Feminine wisdom of the past brought into the present to direct and manifest the future.

Thus, Holy Wisdom is a female image for the whole of the “triune” God—for “[the eternal] Mother, her beloved Child, and the Spirit of their mutual love”; she is Wisdom’s transcendent Vitality, Wisdom’s immanent Word, and Wisdom’s radiating Energy. So, Mother-Sophia, Child-Sophia, and Spirit-Sophia; Wisdom’s Transcendent Depth, Wisdom’s Immanent Word, and Wisdom’s Radiating Energy. When spoken of in these ways, the symbol of the “triune” God is depicted in a female metaphor as “a threefold reality [that is] hidden in the fullness of her power, eternally uttering the distinct word of herself, and pouring forth her personal love.” (Ibid., p. 215) So, People of God! Let us: “Laud and magnify God, the everlasting Wisdom, the holy, undivided … Trinity[, worthy of adoration].…” (Sayers, p. 114) Let us pray: O Holy Wisdom, Triune God, You are Sacred Three and Blessed One. We pray to You, O Mother-Sophia, that we may give forth new life. We pray to You, O Christ-Sophia, that we may be rooted deeply in this life. We pray to You, O Spirit-Sophia, that we may soar beyond all present possibilities. To You, O Holy Wisdom, Triune God, be all honor and glory, now and forevermore. Amen.


There are three fundamental ways in which Ultimate Reality is defined: personal being (a personal and loving God), impersonal being (as origin and target of all personal beings) or an eternal truth or principle that governs the universe. Are these three possibilities mere manifestations of the same Ultimate Reality?


In Buddhism, we take refuge in Three Jewels -- Buddha, Dharma, and Sangha. These refuges are a very deep practice. They are the Buddhist trinity:
I take refuge in the Buddha, the one who shows me the way in this life. I take refuge in the Dharma, the way of understanding and love. I take refuge in the Sangha, the community that lives in harmony and awareness.


The three gods-Brahma, Vishnu and Siva together form the Hindu Trinity. Brahma creates the world, Vishnu sustains it and Siva destroys it. Hindus are divided into three main groups based on the deity they worship. The worshippers of Siva are known as Saivas, worshippers of Sakti (consort of Siva) as Saktas and worshippers of Vishnu as Vaishnavas. Each of these gods has a consort, and the gods and their consorts have many manifestations. Each god also has a vehicle on which they ride, and a symbol. Brahma Brahma, the creator, from the cosmological point of view is the Golden Embryo (Hiranyagarbha), the ball of fire, from which the universe develops. The icon of Brahma has four heads facing the four quarters and they represent the four Vedas, the four Yugas (epochs of time), and the four Varnas (divisions of society based on nature, nurture and vocation). There are four arms holding different objects and in different poses. The objects usually shown are Aksamala (rosary), Kurca ( a bunch of Kusa grass), Sruk (ladle), Sruva (spoon), Kamandalu (water pot) and Pustaka (book). The rosary represents time, and the water pot; the casual water, from which all creation has sprung. The Kusa grass, the ladle and the spoon being sacrificial implements, represent the system of sacrifice which means to be adopted by the various creatures to sustain one another. The book represents knowledge, sacred and secular. The poses of the hand (Mudras) are Abhaya (assuring protection) and Varada (granting boons). Saraswati is his consort. She is the goddess of knowledge and music. Hamsa (goose/swan) is his vehicle. The temples dedicated to Brahma are rare. One of them is at Puskar in Rajasthan. Vishnu Vishnu is also known as Mahavishnu, represents Sattvaguna and is the centripetal force as it were responsible for sustenance, protection and maintenance of the created Universe. Another name of Vishnu is Narayana. Vishnu is always described as Nialamegahasyana, of a dark blue hue like than of the rain-bearing cloud.The icon of Vishnu has one face and four arms each one holding Sankha (conch), Chakra (discus), Gada (mace), Padma (lotus) and wears a necklace with the famous gem Kaustubha dangling on the lock of hair Srivatsa, on the left chest. He also wears a garland (of gems or fragrant flowers) Vaijayanti by name. The Sankha represents the five elements like the earth, water etc; chakra stands for the cosmic mind, Gada indicates the cosmic intellect and the Padma points to the evolving world. The curl of hair, Srivatsa, represents all objects of enjoyment, the products of nature. The gem Kaustubha, resting on it, stands for the enjoyer. The garland Vaijayanti is symbolical of the subtle elements. Vishnu's consort is the beautiful Lakshmi, who came from the sea and is the goddess of wealth, prosperity, honour and love. Vishnu's vehicle is the half man, half-eagle known as the Garuda. Vishnu is supposed to have 10 incarnations (Dasavatara). SIVA Siva, last deity of the Trinity is responsible for the dissolution of the Universe. Literally, Siva is one in whom the Universe 'sleeps' after destruction before the next cycle of creation. Iconographically Siva may have two, three, four, eight, ten or even thirty-two hands. Some of the various objects shown in the hands are :Trisula (trident), Chakra (discus), Parasu (battle axe), Damaru (drum), Aksamaba (rosary), Mrga (deer), Pasa (noose), Danda (staff), Pinaka or Ajagava (bow), Khatvanga (magic wand), Pasupata (spear), Padma (lotus), Kapala (skull-cap), Darpana (mirror), Khadga (sword) and soon. The icon of Siva is never worshipped as the Mulamurti (original, installed in the sanctum sanctorum), but only as an Utsavamurti (the icon used during festivals for taking out in a procession). Lord Siva is a great master of dance (Nataraja). It is believed that all the 108 modes of dancing known to the treatises on dancing have come from him. Siva's consort is Parvati (also known as Uma, Sati, Kali and Durga). His vehicle is bull (Nandi). Ganapati and Subrahmanya are his son's.




The "Godhead" has always been understood by Christian theologians to refer to the divine Trinity--Father, Son and Holy Spirit: one God manifest in three Persons. The Greek word itself does not mean "trinity," but simply "Godhood"--the nature of God: God as He has revealed Himself. But that is the point; He has revealed Himself as a triune God. He is one God (Deuteronomy 6:4; James 2:19), yet not as the ineffable, unapproachable unitary God of the Muslims but as invisible omnipresent Father and as visible , approachable Son, and also as indwelling, guiding Spirit. This remarkable structure of God, like His eternal power, is clearly reflected in His physical creation, which could almost be said to be a model of the Godhead. That is, the created universe is actually a tri-universe of space, matter and time, with each permeating and representing the whole. However, the universe is not partly composed of space, partly of matter, partly of time (like, for example, the three sides of a triangle). A trinity is not a trio or a triad, but a tri-unity, with each part comprising the whole, yet all three are requ ired to make the whole. Thus, the universe is all space, all time, and all matter (including energy as a form of matter); in fact, scientists speak of it as a space-matter-time continuum. Furthermore, note the parallels between the tri-universe and the divine Trinity in terms of the logical order of the three components. Space (like the Father) is the invisible, omnipresent background of everything. Matter (like the Son) reveals the univer se (like the Godhead) in visible, understandable form. Time (like the Spirit) is the entity by which the universe (like the Godhead) becomes applicable and understandable in events and experience. But that is not all. Space is a tri-unity comprised of thr ee dimensions, with each dimension permeating all space. The reality of any portion of space is obtained by multiplying the three dimensions together (the "mathematics of the Trinity" is not 1 + 1 + 1 = 1, but rather 1 x 1 x 1 = 1). Further, space is iden tified in one dimension, seen in the second dimension, experienced in the third dimension. Similarly, time is future, present and past. The future is the unseen source of time, manifest moment-by-moment in the present, experienced and understood in the pa st. Finally, matter is unseen, omnipresent energy, manifesting itself in various forms of measurable motion, then experienced in corresponding phenomena. For example, light energy generates light waves which are experienced in the seeing of light. Sound e nergy generates sound waves which we experience when we hear sound. Thus the physical universe is a great "Trinity of trinities," with the inner relationships of each element beautifully modeling the relationships of Father, Son and Holy Spirit. All of this does not prove that God is a Trinity, but it certainly is a re markable fact. It is an amazing effect which can be explained on the assumption that God is a triune God, and has made His creation to reflect Himself, but it is very hard to explain any other way.

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