The Trinitarian Life Cycle is the eternal phenomenalizing as temporal process and that temporal process at some point knowing itself as the Eternal’s self-expression, as a Child of God. But no sooner has the Child known itself in the Parent than it joins the Parent in the creative act, in the phenomenalizing, in the world-ing, in the exegetical transforming.
—from unpublished works
Lately, I have encountered a felt-sense that our spiritual “family” (particularly in the Wisdom tradition) consists of a uninterrupted sequence of indivisible persons, expanding in a linear fashion, throughout temporal time and space processes. I base the logic of my experience not on abstract speculation, but on the mathematical phenomenon of prime numbers. Hang with me here, because this murky idea will eventually become clear as it becomes interwoven into “family.”
From Dr. Beatrice Bruteau’s understanding, the phenomenal diversity of all Christ’s creation belongs to the number “3.” Why this particular three-ness when either “two” or “three” gathered should suffice? Bruteau not only maintains that “three” is the most economic of all numbers representing relational diversity, it is also the most generally applicable. Coming from such an esteemed Trinitarian scholar as Bruteau, it should be of very little surprise that she further charges “three” with advancing the complexity of its prior numerical ancestors in “one” and “two.” This ponderous viewpoint certainly stems from the symmetry-breaking potential of “three” to expand from “one” to “two” into an ecstatic outpouring of relative combinations, culminating in a continuous complexification of divine life as we know it! This is exactly what Bruteau refers to as God’s ecstasy: the undifferentiated insideness of the Parent (One) extroverting into the power of the Child (three-ness).
A dynamic interdependence of persons abiding in mutually indwelling love, ecstatic three-ness is an energetic force that creatively propagates phenomenal life through the One and into a myriad of relational forms. Held together by the ordering content of the Parent’s intrinsic nature, Its worldly offspring gradually become unique particulars that are only divisible by the One and itself. Such an origin in One with a self-replicating “three-ness,” then form a Triune family, a plurality of persons upheld by an indivisible singularity. Since the nature of Triune personhood is not prone to fragmentation nor is it divisible by anything else, it actualizes wholeness. Breaking symmetry from “two,” the Child of the Trinity joins in with a self-creating sequence of persons that preceded it. The Child is this someone who passes off the divine qualities of their Parent to other prime members as it evolves into infinity.
Manifesting our filial personhood in the ever-gushing heart chamber of infinitesimal Love in Trinity, is to fully incarnate our identity as the ultimate self-expression of the Giver of Life, the One who transmits meaning. We can know our undivided substance (the personalized essence of an interior infinity) in-relation to this dynamic give-and-take cycle of three-ness with persons-in-communion. As self-revealing agents of the cosmic experience, we must join in with the Parent in sacramentalizing creation. Our identity as a “spiritual son” or a “spiritual daughter,” is only legitimated by the work that we “see” our transmitting Parent doing. Such voluntary labor is an “effortless flow,” a constant intercirculation of outward radiant energies in tandem with other persons and/or those who are coming into being, for the betterment of all. We realize the self-liberating loving potential of a more complexified union by inter-abiding with others, as they activate an unexpected aliveness within us. Pushed to its most definitive conclusion, we might actually say that the beloved’s Infinite Being exists in us, as us, just as our self-transcending finitude penetrates into It and abide in there.
As persons of the Trinity, the fruits of the labor that we see our Parent plucking are consciously manifested in us. In our remaining form of divinized servitude, we become exegetical interpreters of the sacred mysteries, making the invisible visible. We compulsively pour over with a self-diffusing love, one that is constantly channeled through us by a parenting Source for the enhancement of planetary life. We inwardly know that as finite beings who act as phenomenal extensions of the One “who sent us,” we can do nothing without the Parent’s action. As we become more illumined to the fact that “I-am-as-the-Parent-is,” while retaining our formed particularity, we ecstatically move forward from May-you-be to I-am expressions. The I-am begetter of offspring once gave its very being to us in ecstasy as the May-you-be begotten. When we as the May-you-be begotten turn into the I-am begetter, then the cycle starts all over.
From the interior life of the Trinitarian Family, we spring forth as God’s ecstasy—phenomenal dancers around the fire of this awesome cosmic milieu. Just as our Parent self-bestows their One-ness to us as its sacred progeny in the ever-gushing heart chamber of Love, may we become saturated in Its unitary three-ness—that we may move deeper into the bliss of that which is waiting to be birthed by us. This transmission of power to be as the Parent is, of course through our differentiated natures, perhaps the crux of Wisdom as our lineage expresses it.
May our indivisible family of the One Holy and indivisible Trinity ever-flow from our line into infinity.
[In the Trinity], the Parent is in the Child as the agape movement is satisfied with union with the beloved. And the note of joining takes a new form. The parenting lover experiences self-abandonment in generating the offspring, thereby giving the offspring the power to have offspring in return. This is where insideness turns into outsideness, where one relinquishes control. One gives being but one does not control how it is expressed, one does not know what form it will take, what will happen next, how it will turn out. To pass on the gift of Life is to pass on the ability to give the gift of Life, and what happens past that point is out of one’s hands. That is what I’m calling “ecstasy.”…
—from God’s Ecstasy by Beatrice Bruteau, p. 39