HEAVEN– EARTH– HUMAN: THE THREEFOLD DAO
Tran The Hiep. Email: tranthehiep@proton.me
Table of Contents
Part I – The Trinity and the Structure
of Thought
1. The Universality of the Trinity and Triadic Structures
2. A Metaphysical Interpretation of the Trinity
3. Triadic Structure and the three Modes of Thought
Part II – The theory of the Three Paths
4. Cognitive Structure and the Three Paths
5. On the Three Paths
Part III – Conclusion
Introduction
In religion, one frequently encounters
the pattern of divine triads: a Trinity or three supreme divine beings. In
philosophical and ideological systems, one finds various triadic structures
carrying different symbolic meanings. Attempts to explain this great question
have been made by religious thinkers, mystics, and philosophers for thousands
of years. H. P. Blavatsky declared that all religions originated from a single
source of spiritual wisdom. Meanwhile, Carl Jung developed his theory of
archetypes within the collective unconscious. This essay adopts a different
approach. Through visual-geometric thinking and metaphysical dynamics, it
proposes a common underlying structure hidden beneath both Trinitarian
symbols and many other widespread triadic forms. This is a three-layer cognitive structure based on the three most fundamental questions through which human beings contemplate reality. From this foundational structure, this work develops the model of the Threefold Dao, built upon three fundamental axes, which can be used to interpret nearly all social phenomena, as well as the development of human civilization. This opens up a wide range of possible applications across many domains of human life, at multiple levels.
PART I – THE TRINITY AND
THE STRUCTURE OF THOUGHT
1. The Universality of the Trinity and Triadic Structures:
In religion, one
frequently encounters a pattern of three supreme divine beings:
• In Catholicism, God is said to exist in three
Persons: God the Father (1), God the Son (2), and God the Holy Spirit (3).
Three, yet One — the Holy Trinity.
• In Hinduism, there is the Trimurti:
Shiva (1), Vishnu (2), and Brahma (3).
• In ancient Egypt, there were Osiris (1), Isis
(2), and Horus (3); or earlier, Amun – Ra – Ptah.
• In Jewish mysticism, there is the Supernal
Triangle: Kether – Chokmah – Binah.
• In Daoism, there are the Three Pure Ones:
Yuqing (1), Shangqing (2), and Taiqing (3).
• ...
Alongside these supreme triads, there are
many other triadic structures with different symbolic meanings:
• In ancient Greece, there were the Transcendentals:
Truth (1), Goodness (2), and Beauty (3).
• In ancient China, there were the Three
Sovereigns: the Heavenly Sovereign, the Earthly Sovereign, and the Human
Sovereign; or alternatively Fuxi, Nüwa, and Shennong.
• In the I Ching tradition, there are the Three
Powers: Heaven – Earth – Human.
• In the heavens, there are the Sun – Moon –
Stars.
• In the human being, there are Spirit – Qi –
Essence.
• Within the human body, there are also the three
dantian: the Upper Dantian (1) in the head, the Middle Dantian (2) in the
chest, and the Lower Dantian (3) below the navel.
• In Buddhism, there are the Three Sages
of the Western Pure Land: Amitābha (1), Avalokiteśvara (2), and
Mahāsthāmaprāpta (3); as well as the Three Jewels: Buddha – Dharma – Sangha.
• ...
One may say that triadic structures
are remarkably widespread across many civilizations and religions throughout
history, carrying different layers of meaning and symbolism.
This essay proposes a new approach, one
that does not rely upon religious interpretation. Within this framework,
triadic structures may be viewed as reflections of three fundamental layers of
conception: Being, Relationship, and Phenomenon.
2. A Metaphysical Interpretation of the Trinity:
This section presents a metaphysical
interpretation of the Trinity from the perspectives of geometry, psychology,
and the I Ching tradition. From this foundation, the essay proposes a unified
framework for addressing several major questions:
• Why does God have three Persons? Why do the
three Persons possess such characteristics?
• Why do triadic structures appear not only in
religion and esotericism, but also in many other fields?
2.1. Question 1: “Why Does God Have Three Persons?”
Let us first examine the issue
through geometric reasoning:
• Many metaphysical traditions hold that in the
beginning, before the existence of the universe, God was a single Being. This
reality may be imagined as 1 point. Yet an ideal point occupies no
space. Therefore, Reality at this stage is a single point within a space that
does not yet exist. This may be visualized as the First Person.
• If an absolute point wishes to manifest
further, the first step is self-polarization into two halves. We may imagine a
point being stretched outward, thereby forming a line segment (or a
line). This may be visualized as the Second Person in the process of
manifestation. An ideal line segment, even if extended infinitely into an ideal
line, still does not occupy manifest space (visual space). To put it simply: an
ideal triangle may be
filled with color, whereas an ideal point or line cannot.
• Therefore, for reality to manifest as a
multidimensional entity, a Third Person must necessarily appear beyond the
“polarized line” of the Second Person. We may imagine that with 3
non-collinear points, manifest space begins to emerge. Reality is
now manifested for the first time as a form possessing spatial dimension. A
triangle, with its 3 vertices and 3 sides, may be regarded as the simplest
visible form that can be observed, unlike points and lines, which remain
dimensionless abstractions. In other words, the number 3 may be viewed as
the threshold at which the phenomenal world begins.
• Thus, if we accept the doctrine of
manifestation—that the entire world is the manifestation of God from a single
point—then minimal geometric reasoning may imagine the process as follows: from
a point to a line segment, from a line segment to a triangle. In this
sense, the triangle becomes the first minimal
visual form through which God manifests.
• Might this also be the meaning behind the
statement attributed to Plato: “God always geometrizes”?
If this interpretation is correct, then:
• The Trinity is neither arbitrary nor imposed,
but rather the consequence of the metaphysical principles of manifestation.
Only when the 3 Persons (or 3 points) are present does manifested reality begin
to emerge. In other words, the phenomenal world begins with the number 3
of the triadic structure (“The Three give birth to the ten thousand
things”); before three, both monism and dualism belong to the realm of
ideas.
• Thus, the triadic structure is the minimal
structure of a manifested entity.
A Metaphysical-Dynamic Perspective on
the Activity of the Triangle:
Let us consider a simple model:
• First Person: God is a single point, with no
internal interaction within the structure.
• Second Person: God becomes a line segment. The
elements within the structure may move and interact along a single axis.
• Third Person: God becomes a triangle. The
elements within the structure acquire the capacity for diverse movement, with
countless modes of interaction and activity, leading to polymorphic
transformations throughout the system.
Let us examine this in greater detail under
the following assumptions:
God is the sole existence and
self-manifesting reality. He is capable of generating forces that move the
elements within His own manifested space (here called endogenous forces). God
does not generate external forces to act upon Himself, nor is He acted upon by
any force from outside.
• At the point of origin, God is a single
unified point. At this stage, there are no internal interactions within the
structure. Since there is no internal space in which activity can occur, and no
external force acts upon it, the point remains motionless.
• In order to manifest and become active, God
must restructure Himself by self-polarization. A point stretches itself
into a line segment. God can now move the elements within this line. At
this stage, God becomes a system possessing internal interaction, but only along
its own axis. It cannot rotate in a plane by itself (since there are no
exogenous forces). This constitutes a major limitation in terms of
manifestation and activity.
• Therefore, in order to manifest and operate
more freely, God must undergo a further restructuring. A third point appears
beyond the axis of polarization represented by the Second Person, and the
structure becomes a triangle. Unlike a line segment, the internal
dynamics produced by the movement and interaction of the elements within a
triangle are multidimensional and therefore extraordinarily rich.
More importantly, these internal interactions can transform the triangle into
other shapes, producing polymorphic transformations (deformation, expansion,
contraction, and so forth) throughout the entire system. In other words, the
triangular structure creates the possibility of highly diverse movement and
transformation—something that neither a point nor a line segment can achieve
within its own space.
Thus, within this model of metaphysical
dynamics, the triangle is the first minimal form possessing a closed network
of interactions, multidimensional activity, and multi-state transformation.
(Polygons can do the same, but the triangle is the simplest possible form.)
When viewed from the perspective of psychology, the matter appears as
follows:
• When we use geometric thinking to contemplate
the manifestation of God, what we are actually employing is a form of visual
imagination. A triangle possesses area, and the human mind perceives an enclosed
space. In other words, the mind regards polygons as visual manifestations
possessing dimension; among them, the triangle (3) is the minimal form.
By contrast, a point (1) and a line segment (2) are treated as abstract
existences—that is, conceptual forms rather than genuinely visible forms.
• Moreover, in the metaphysical dynamic model
discussed above, the triangle is also the simplest form capable of motion
through endogenous force. Therefore, in human visual cognition, the triangle
represents not only existence but also the capacity for movement.
• Consequently, if God manifests Himself as a triangle,
the mind perceives this as both visual and highly dynamic. If God remains in
the form of a point or a line segment, the mind regards these as abstract,
non-visual entities capable only of axial motion. This issue belongs to the
domain of human visual cognition, as reflected in geometry.
Thus,
from the perspective of visual-geometric cognition, the Three
Persons may not necessarily be the essence of God Himself, but rather the
structure through which the human mind perceives God's manifestation into this
world.
• This observation does not deny ontology,
mysticism, or metaphysical doctrines concerning the Trinity. Rather, it
identifies a psychological basis that may help explain and complement the
issue.
• The important point is that this explanation
does not require theological belief, but instead rests upon geometric
reasoning. In this way, the Trinity ceases to be an axiom accepted solely
through faith and becomes an intelligible structure accessible to visual and
geometric understanding.
Let us now examine the symbolic system of Yin–Yang theory in order to
observe its similarity to the idea of manifestation.
The
original tradition of Yi Studies emerged long before the doctrine of the
Trinity. Later, Cao Dai—a religion founded in Vietnam—associated the
Three Persons with Taiji, Yin–Yang Duality, and the Four Symbols respectively.
Let us examine the validity of this correspondence:
• Taiji corresponds to the First Person. Taiji
is the highest reality that the human mind can conceive. Taiji cannot truly be
described, because description requires comparison and contrast. It is often
represented by a circle, expressing the idea of "non-polarization"
(and therefore also Wuji, the Unlimited). Yet every symbol is relative. A
circle, for example, possesses size and is therefore relative. For this reason,
the present essay employs the image of 1 single point within a space
that does not yet exist to represent Taiji (a circle reduced to the absolute
limit becomes a point). In either case, the underlying idea remains the same: a
unique, absolute, unpolarized existence.
• Taiji polarizes itself into Yin–Yang
Duality (Yin and Yang), corresponding to the Second Person. Symbolically, Yi
Studies represents Yang by a solid line and Yin by a broken line. One can
readily see the similarity between this symbol and the image of a point
extended into a line segment connecting two polar extremes. Furthermore,
Yin–Yang theory often distinguishes between the Principle of Taiji (Li Taiji)
and the Qi of Yin and Yang. These belong to the realm of ideas rather than
the phenomenal world. This likewise corresponds to the fact that both the
point and the line are formless abstractions in geometric thinking, as
previously discussed.
• Yin and Yang generate pairs of opposites
(Light and Darkness, Day and Night, Male and Female, and so forth). Though they
oppose one another, they also generate and sustain one another. Rather than
mutually annihilating, they create a state of dynamic equilibrium and
continuous transformation. The movement and interaction of these two opposing
aspects are divided into four states—Greater Yin, Greater Yang, Lesser Yin, and
Lesser Yang—known collectively as the Four Symbols.
• "The Four Symbols generate the Eight
Trigrams." The Eight Trigrams consist of eight symbols, each composed
of 3 lines (3 stacked strokes), representing the first entities of the
phenomenal world: Qian (Heaven), Kun (Earth), Li (Fire), Kan (Water), and so
forth.
• Here we encounter a striking correspondence
between Yi symbolism and geometry. Within the Four Symbols, each Symbol
represents a state arising from the interaction and transformation of
opposites, rather than a concrete entity of the phenomenal world. Only with the
Eight Trigrams do we find symbols composed of 3 lines, employed to
represent phenomena within the manifested world. Whether intentional or
not, this 3-part structure resembles the fact that a triangle
requires 3 vertices and 3 sides before it becomes a visible form possessing
dimension in geometric thought, as previously discussed. This is a fascinating
coincidence. It may arise either from a triadic structure inherent in reality
itself or from the visual-cognitive structure through which the human mind
perceives reality.
Thus,
the symbolic system of Yi Studies exhibits a high degree of compatibility with
the explanation of manifestation and triadic structures proposed in this essay.
2.2. Question 2: “Why do the Three Persons possess such
characteristics?”
Section 2.1 explained why the human mind
accepts the idea that “God has Three Persons.” Once this premise is accepted,
people naturally seek to understand the nature of these Three Persons. This
section offers an interpretation of several common understandings found
throughout the world.
First, by combining the principles of the Yijing
tradition with the preceding analysis, this essay proposes the following
interpretation of the characteristics of the Three Persons:
• Cosmological origin theories hold that in the
beginning, before anything existed, only God existed as the sole Being. In
Yin–Yang philosophy, this reality is called the Supreme Ultimate
(Taiji), which we have visualized as a single point in a space that
does not yet exist. As the source from which the world manifests, the First
Person is the principle of Initiation, arising from a Being
characterized by SINGULARITY. Manifestation theory suggests
that the world originates from a thought of the Absolute, an original act of
will. Since there is only One, the personified attributes of the First Person
are willpower and the force of initiation. Nothing exists outside it;
therefore, there is no compromise.
• “The Supreme Ultimate gives rise to the
Yin–Yang Duality; the Yin–Yang Duality gives rise to the Four Symbols.” The
Yin–Yang Duality represents polarity. The Four Symbols represent the
differentiation and internal operation of Yin and Yang through four states that
continuously transform into one another without ever annihilating each other. Therefore,
the Second Person is first and foremost POLARIZATION,
while also serving as the principle that harmonizes the Relationships
arising from the interaction of opposites in DUALITY, thereby
sustaining existence. For this reason, this Person is often personified
through qualities such as love, compassion, and wisdom.
• “The Four Symbols give rise to the Eight
Trigrams, and the Eight Trigrams generate endless transformations.” The
Eight Trigrams symbolize the first entities of the phenomenal world, from which
the world of phenomena unfolds without end. Thus, the Third Person is the
principle of MANIFESTATION, Movement, and the
generation of MULTIPLICITY. As reality manifests ever
further, complexity, subtlety, and intelligence continue to increase (“the
Eight Trigrams generate endless transformations”). Consequently, the
personified attributes of this Person are understood as intelligence,
creativity, and dynamic activity.
• From this perspective, the Three Persons carry
the fundamental meanings of SINGULARITY –
POLARIZATION – MANIFESTATION, corresponding respectively to Being
– Relationship – Phenomenon, as well as Will – Love – Wisdom,
based upon logical reflections on the process by which reality manifests
itself.
Let us
now examine several interpretations of the Three Persons:
In
Hinduism, there is the Trimurti: Shiva – destruction (1), Vishnu
– preservation (2), Brahma – creation (3).
• This personified interpretation in Hinduism is
very close to the framework proposed in this essay, with one notable
difference: Shiva, corresponding to the First Person, is the god of
destruction.
• The reason lies in the Hindu conception that
the universe manifests cyclically (manvantara): creation, preservation,
destruction, and then creation again. Before a new cycle can begin, the old
must be destroyed. Thus, Shiva represents the destructive aspect of the First
Person, while implying that a new beginning will emerge after destruction.
According
to Ancient Egyptian religion: Osiris – Isis – Horus.
• Osiris is associated
with death and judgment, corresponding to the First Person (showing a certain
similarity to Shiva). Isis symbolizes nurture, protection, and healing, fitting
the harmonizing nature of the Second Person. Horus is the god of new life and
the heavens, corresponding to the manifesting nature of the Third Person.
• Notably, this is a Father–Mother–Child model,
possessing a highly personified character.
According
to H. P. Blavatsky, founder of Theosophy in the nineteenth century, the
universe unfolds through the following process of manifestation:
• Following the Absolute comes an unmanifested
Logos, referred to as the “First Cause.” This corresponds to the First
Person.
• Spirit–Matter, or Life, corresponds to
the Second Person. This concept of “Spirit–Matter” appears to represent a union
of spirit and matter. Its dual nature closely resembles the Yin–Yang Duality.
• The Third Person is called Cosmic Ideation,
Mahat, or the Universal Mind, the Soul of the Cosmos. Its qualities of
intelligence and world-formation are very close to the framework of
Manifestation and Intelligence associated with the Third Person in this essay.
Alice
Bailey, a
twentieth-century Theosophist, inherited Blavatsky’s triadic model and
systematized it in greater detail:
• First Person: Unmanifested God. Father. Will.
Positive energy.
• Second Person: Spirit–Matter, Life. Son.
Consciousness. Love–Wisdom. Neutral energy.
• Third Person: Cosmic Ideation, Universal Soul.
Holy Spirit. Form. Active Intelligence. Negative energy.
• These personified attributes—Will,
Love–Wisdom, and Intelligence—are remarkably close to the framework of Will,
Love, and Wisdom proposed in this essay.
In
Buddhism, there is the Western Pure Land Triad: Amitābha – Courage (1), Avalokiteśvara
– Compassion (2), Mahāsthāmaprāpta – Wisdom (3).
• From one perspective, Buddhism is a
non-theistic religion. Yet from another perspective, Amitābha, Avalokiteśvara,
and Mahāsthāmaprāpta may be understood as symbolic representations of the Three
Persons.
• Amitābha symbolizes Courage and serves as the
originating Buddha, corresponding to the First Person. Avalokiteśvara
symbolizes Compassion and corresponds to the harmonizing function of the Second
Person. Mahāsthāmaprāpta symbolizes Wisdom and corresponds to the manifesting
function of the Third Person.
• The meaning of this triad is also very close
to the model proposed by Alice Bailey.
Thus,
this provides a possible answer to the question: “Why do the Three
Persons possess such characteristics?”
• Different religions and schools of thought
offer different interpretations of the Three Persons; the Christian doctrine of
the Trinity is not the only one. Some traditions employ different deities to
represent the idea of three supreme principles. Others attribute personified
qualities to God. These differences arise from cultural, historical, and
philosophical contexts, yet all appear to refer to a common triadic structure.
• Most importantly, regardless of how they are
understood, these are ultimately different ways in which human beings
conceive of God. Consequently, every interpretation is limited and
conditioned by the human mind.
• Once this is understood, one may move beyond
differences in expression and look more deeply into the underlying structure
and essence of the matter.
3. Triadic Structure and the three Modes of Thinking:
Based on the arguments presented above,
theology exhibits a recurring pattern of Three Persons, with the following
corresponding matrix:
• First Person: Father – Shiva – Osiris – Jade
Pure One (Yu Qing)…
• Second Person: Son – Vishnu – Isis – Supreme
Pure One (Shang Qing)…
• Third Person: Holy Spirit – Brahma – Horus –
Grand Pure One (Tai Qing)…
When examined from multiple perspectives,
these Three Persons, or Three Aspects, can be understood as a multi-layered
structure:
• At the theological level: they represent the
essence or manifestation of God, unfolding into reality and known through
revelation.
• At the level of cognition (manifestational
aspect): the triad (three components) is the minimal model that visual-geometric
cognition can perceive as a clearly structured manifestation.
• At the level of cognition (dynamic aspect):
the human mind conceives of the triangle as the minimal form capable of free
movement driven by internal dynamics.
=> In other words, this is how the
human mind structures reality through visual-geometric cognition. From this
perspective, the Three Persons in the sense of the “Trinity” (three yet one)
are imagined as a triangle—a minimal form capable of both manifestation and
autonomous motion.
Thus, these are two different approaches to
reality. The psychological interpretation does not negate the metaphysical one;
rather, it provides an additional layer of explanation and reveals a common
denominator in human cognition: these two approaches can be seen as two
different levels of reading the same underlying structure.
• From the perspective of metaphysical dynamics,
this essay proposes that the process of divine/reality manifestation can be
generalized into a foundational three-step principle: (1) UNITY => (2) POLARIZATION => (3) MANIFESTATION,
corresponding respectively to: (1) Being –
(2) Relation – (3) Phenomenon.
• This process of manifestation corresponds
directly to the model of the I Ching: (1) Taiji => (2) Yin-Yang Duality,
Four Symbols (3) Eight Trigrams => …
(Note: in some Cao Dai interpretations
of the I Ching, the Four Symbols are associated with the Third Person. However,
the Four Symbols actually represent the internal relational dynamics within
Yin-Yang. Within the analytical framework of this essay, both the Yin-Yang and
the Four Symbols belong to level (2) Polarization and Relation, while the Eight
Trigrams correspond to level (3), Phenomena and Manifestation.)
This model allows for a consistent
interpretation of triadic structures across various esoteric traditions. In it,
the Three Persons/ Three Aspects are personified as Will–Love–Intelligence, or
similar ideas such as Courage–Compassion–Wisdom, Truth–Goodness–Beauty, etc.
• The same triad can be viewed in different
ways: as the structure of reality (Being–Relation–Phenomenon), as a
process of manifestation (Unity–Polarization–Manifestation), or as
functional roles in life (Purpose–Mediation–Creation)…
• Different interpretations are merely
projections of the same underlying structure, depending on the observational
reference frame.
Interestingly,
the threefold progression of (1) Unity => (2) Polarity => (3)
Manifestation appears to be a recurring pattern that can be found in many
aspects of life:
• For example, in nature, the formation of a
new living being typically undergoes three stages: (1) Fertilization =>
(2) Cell division => (3) Birth.
• Likewise, in human creative activity, many
things arise through (1) Idea => (2) Contemplation => (3)
Actualization:
+ Building projects: Idea => Design => Construction.
+ Music composition: Inspiration => Melody => Musical piece.
+ Creative writing: Idea => Plot => Literary work.
• …
On this basis, the essay constructs a summary table in which each row represents a corresponding triadic system within the same level of meaning. All of them can be interpreted through the common structure of Unity – Polarization – Manifestation, as follows:
|
Principle |
1 – Unity |
2 – Polarization |
3 – Manifestation |
|
Meaning |
Being |
Relation |
Phenomenon |
|
Christianity |
Father |
Son |
Holy Spirit |
|
Hinduism |
Shiva |
Vishnu |
Brahma |
|
Egypt |
Osiris |
Isis |
Horus |
|
Taoism |
Jade Pure One |
Supreme Pure One |
Grand Pure One |
|
H. P. Blavatsky |
Unmanifested God |
Spirit–Matter |
Cosmic Ideation |
|
Alice Bailey |
Will |
Love-Wisdom |
Active Intelligence |
|
Human being |
Spirit |
Soul |
Body |
|
Philosophy |
Monism |
Dualism |
Triadism |
|
Ontological form |
Unity |
Polarity |
Multiformity |
|
Function |
Origination |
Interaction |
Manifestation |
|
Cognition |
Abstract |
Polarized |
Manifested |
|
Psychology |
Will |
Emotion |
Intellect |
|
Activity |
Existence |
Interaction |
Creation |
|
Geometry |
Point |
Line segment |
Triangle |
|
Dynamics |
Static |
Restricted motion |
Free motion |
|
… |
|
|
|
The
question then arises: “Why is
it that not only in theology and esoteric traditions do we find triadic
structures, but also across many other fields?”
• First, it is entirely possible that this
reflects an actual manifestation of reality as observed by human beings.
• Second, when one attempts to divide an object,
phenomenon, or process, there are countless ways to partition it into more than
two components (multiplicity). However, the triadic structure (three
components) appears to be the minimal model that the visual-geometric
cognition can grasp as a structured form with both manifestation and
dynamics. With fewer than three—when reduced to two (duality)—the mind
tends to perceive it as an internal relation between two poles, not yet as a
fully manifested, visually graspable structure. When reduced to one (unity),
there is no longer any structural differentiation or relational framework at
all.
• (Note: the world also has models such as the Four Elements (Tetra), the Five Elements (Wu Xing), and the Seven Rays (seven fundamental energies)… However, all of these models belong to the level of Phenomena, characterized by diverse manifestations and potentially infinite layers of classification – i.e., pluralism. In contrast, the number 3 refers to the three stages describing the process of emergence, or the three layers of cognition through which reality is understood. This issue will be further clarified in the following sections of the paper.)
From
the perspective of human cognition, at a philosophical level, the author
identifies three modes of contemplation:
• The Contemplation of Being: This
refers to reflection directed toward the origin, principle, or essence of a
subject (such as God, reality, or existence). Within philosophical systems,
this level corresponds to highly metaphysical concepts such as Taiji (I Ching),
Dao (Laozi), Suchness or “form is emptiness” (Buddhism), Parabrahman
(Hinduism), etc.
• The Contemplation of Relations:
This refers to reflection on polarity and the relationships between opposing
aspects. Within various traditions, this includes Yin and Yang, Spirit and
Matter, Being and Non-being, Right and Wrong, Existence and Non-existence, and
so on.
• The Contemplation of Phenomena:
This refers to reflection on manifested phenomena and their diversity. This
mode of thinking typically leads to classification systems and explanatory
frameworks of phenomena. Systems such as the Four Elements, Five Phases, Seven
Rays, etc., as mentioned earlier, can be understood as belonging to this level
of cognition.
Furthermore,
upon closer examination of human cognitive patterns, the author identifies a
triadic structure of thinking itself:
• Monistic thinking (singularity):
Thinking oriented toward purpose, origination of ideas, and decision-making. In
everyday life, this mode asks questions such as “What is the goal?” or “What
should be initiated?”
• Dualistic thinking (duality): Thinking
oriented toward differentiation, evaluation, and balance. In everyday life,
this mode asks questions such as “Is this right or wrong, good or bad,
beneficial or harmful?”
• Pluralistic thinking (multiplicity):
Thinking oriented toward diversity, multi-factor integration, and creativity.
In everyday life, this mode asks questions such as “How can this be done
effectively, beautifully, or optimally?”
These
are three distinct modes of human cognition regarding reality, and they may
correspond respectively to the Three Persons, or to the structure of (1)
Being – (2) Relation – (3) Phenomenon, or to the process of manifestation (1)
Unity – (2) Polarization – (3) Manifestation, depending on the interpretive
frame.
The
essay approaches triadic structures as forms that are simultaneously
epistemological and metaphysical, without committing exclusively to either
dimension.
PART II – THE THEORY OF THE THREE PATHS
4. Cognitive Structure and the Three Paths:
In Part I, this work established a
foundational system of principles: (1) Unity – (2) Polarization – (3)
Manifestation, as a way of understanding the manifestation of the Divine
into the Three Persons. From a theological interpretive perspective:
• From 1 Absolute Being, manifestation
unfolds into 3 aspects—3 distinct types of energy. Everything in
the world is influenced by all three fundamental energies, differing only in
their relative proportions. This is analogous to the 3 primary colors: red
(1), blue (2), and yellow (3); every color in the world arises from these
three, differing only in mixture ratios. This corresponds to the principle: “One
gives rise to Two, Two gives rise to Three, and Three gives rise to the Myriad
Things,” as well as “One Qi transforms into the Three Pure Ones.”
• According to this framework, human beings are
also born under the influence of all Three Persons, though
with differing degrees of dominance. The dominant influence determines the
overall orientation of an individual’s life.
When manifested in human life, these three
principles can be recognized through three distinct cognitive tendencies: monistic
thinking, dualistic thinking, and pluralistic thinking (as
presented in Part I).
• Every individual is capable of thinking in all
three modes, but the degree of these cognitive tendencies varies across people.
In other words, each person has a dominant cognitive orientation. This dominant
mode shapes personality, guides choices and decision-making, and ultimately
influences the overall trajectory of one’s life.
In this Part II, the essay borrows the
terminology of the Three Powers (Heaven–Human–Earth) to classify individuals
into three groups based on their dominant “energy” or cognitive orientation,
and to outline their general life tendencies. Specifically:
• Heavenly Path individuals:
their dominant cognition is monistic thinking, corresponding to the First
Person or Unity.
• Human Path individuals: their
dominant cognition is dualistic thinking, corresponding to the Second Person or
Polarization.
• Earthly Path individuals:
their dominant cognition is pluralistic thinking, corresponding to the Third
Person or Manifestation.
4.1. The Heavenly Path:
The world is said to originate from a
Thought or Will of the Absolute, undivided Being. Therefore, the Heavenly
Path arises from the supreme Taiji (Great Ultimate), and is the path of
origination, will, power, and unity.
With this energetic characteristic,
individuals of the Heavenly Path tend to operate in fields such as politics,
military affairs, organization, and management. Their general tendency is to
ascend to positions of authority and to direct the actions of others.
• Heavenly Path individuals typically have a
concrete purpose behind every action, possess a broad strategic vision, and are
more concerned with macro-level issues than details. Strategic maneuvering and
political calculation are often the means by which they achieve their goals.
The strong will of Heavenly Path
individuals often places them at the forefront of social development.
However, they also tend to disregard the will of others and impose their own
plans and directions upon people around them. In politics, this manifests as
manipulation or coercion through policies and laws; in the military sphere, it
manifests as sweeping force and violence.
• The strengths of Heavenly Path individuals are
courage, strong will, determination, and persistence.
• Their weaknesses lie in an excessive
orientation toward power and rigid will, which may lead to violence, cruelty,
and a lack of compassion (a quality associated with the Human Path).
As a path of power, the Heavenly Path
manifests differently across levels of development:
• At lower levels of development, individuals of
the Heavenly Path direct their will toward personal power and the fulfillment
of ego-driven aims.
• As development progresses, although traces of
the ego may remain, their will gradually becomes more impersonal, serving
larger ideas such as a nation, an era, or a civilizational mission.
At higher levels of development, Heavenly
Path individuals become kings and great conquerors who shape entire epochs.
These may include state founders such as Qin Shi Huang, Genghis Khan, or
Washington; rulers who bring prosperity and stability (the “kingly way”) such
as Emperor Taizong of Tang or Elizabeth I; imperial conquerors such as Julius
Caesar, Alexander the Great, or Napoleon; or outstanding military strategists
such as Sun Tzu, Trần Hưng Đạo, or Suvorov.
• Heavenly Path individuals are those who
generate and establish systems of order—from tribal structures to
territorial states, nations, and even supranational systems—ranging
historically from slave societies and feudal systems to modern state
institutions.
The symbol of the Heavenly Path is the
Sun (the Solar principle), ruler of the heavens. The Sun is both an
essential condition for life (without it, life cannot exist) and, in certain
contexts, a force of destruction. This is why Shiva is also regarded as
a destroyer—the destruction of the old is necessary before the emergence of the
new. Similarly, figures such as Qin Shi Huang or Genghis Khan embody a will of
“breaking mountains and opening lands,” destroying existing
orders in order to establish new ones.
The saying “One general’s success leaves
bones of ten thousand” reflects the nature of the Heavenly Path. Such
individuals consider themselves number one (Taiji, the highest), with their
plans above all else, and all others as secondary. They are willing to initiate
wars of extreme violence that ordinary people would hesitate to undertake. The
history of warfare in humanity is largely shaped under the command of Heavenly
Path individuals. The classical saying “Heaven and Earth are not
benevolent; they treat all things as straw dogs” also reflects this
principle of the Heavenly Path.
4.2. The Human Path:
The Human Path originates from the
Yin–Yang duality, and is the path of harmonization, compassion, and wisdom.
Within the framework of Spirit–Qi–Essence,
the Human Path corresponds to Qi. Qi includes Yin and Yang, which oppose yet
attract each other, thereby generating a relational field of interaction
between 2 opposing poles that continuously cycles and transforms (as expressed
in the Four Symbols). This leads Human Path individuals to constantly reflect
upon the relationship between themselves and their surrounding environment, as
well as with other people.
With this energetic characteristic,
individuals of the Human Path tend to engage in fields concerned with the HUMAN
CONDITION. They often become teachers, counselors, strategists, advisors,
psychologists, writers, and thinkers who deeply contemplate human issues. If
they discover a spiritual ideal, they may enter the religious path and
step onto the Way of cultivation.
• If Heavenly Path individuals are political or
military leaders, then Human Path individuals are the ‘feather-fan’ advisors, strategists
who deliberate upon and analyze the course of events. A political leader
without advisors cannot succeed, while advisors without a leader have no field
in which to exercise their ability.
The development of the Human Path unfolds
through the interaction of opposing forces as follows:
• At earlier stages of development, Human Path
individuals also exhibit certain weaknesses. They tend to be overly idealistic
and impractical, lacking decisiveness in action, and may become absorbed in
theoretical discourse detached from practice. Emotional attachment can easily
lead them astray, while excessive sensitivity and credulity make them
vulnerable to deception. When exposed prematurely to spiritual teachings
without sufficient discernment, they may fall into superstition.
• In everyday human life, constant interpersonal
conflicts give rise to the need for mediation and the harmonization
of relationships in order to reduce tension. At the same time, continuous
reflection upon experience leads to the accumulation of wisdom and
insight. Between individuals, relational interaction gives rise to human sentiment.
Toward the end of the path, after long contemplation of human existence and
worldly affairs, love becomes non-egoic and transforms into compassion and
universal benevolence.
• In ordinary life, Human Path individuals are
often not particularly conspicuous. Their strengths—such as kindness or common
sense—do not easily stand out. However, at their highest level of development,
they become great Sages and Philosophers whose influence
transcends time. These include figures such as Śākyamuni Buddha, Jesus, Plato,
Confucius, and Laozi—whose intellectual and spiritual impact spans thousands of
years and is widely revered. The defining essence of their thought is wisdom
and compassion (benevolence, love, or universal kindness).
Therefore, the Human Path is the path of
preservation (Vishnu), the path of wisdom (Buddha), the path of love (Jesus),
and the path of salvation and compassion for sentient beings (saints and
bodhisattvas). Its symbol is the Moon (Lunar principle)—reflecting human
existence, gently illuminating without burning or harming life.
4.3. Earthly Path:
“Four Symbols give rise to the Eight
Trigrams; the Eight Trigrams transform without end.”
The Earthly Path is the path of Manifestation,
creativity, and intelligence. Whereas
the Sun carries the force of overwhelming destruction, then Mother Earth (Gaia)
emphasizes creation (Brahma): all things proliferate, and a hundred flowers
bloom in abundance.
• The Heavenly Path is oriented toward spirit,
will, and power; the Human Path is oriented toward thought, compassion, and
worldview; the Earthly Path is oriented toward intelligence, mastery of
matter, and diverse creativity within the realm of phenomena.
Those who belong to the Earthly Path are
therefore extremely numerous and diverse, spanning virtually all fields and
professions in society, with many sub-branches: mathematics and engineering
sciences; arts; design and architecture; commerce and trade, and so on.
• Within an organization, Heavenly Path
individuals are typically the leaders and commanders; Human Path individuals
are strategic advisors; while Earthly Path individuals are the technicians and
practitioners who directly execute and complete the work.
With their intelligence and creativity,
Earthly Path individuals form the core group responsible for building the
material civilizations of the world.
• The development of intelligence enabled
prehistoric humans to use tools, discover fire, then domesticate animals,
cultivate crops, hunt more effectively… gradually forming the various
civilizations throughout human history.
• Intelligence is expressed through creativity,
and creativity appears everywhere: from new cuisines, new fashion designs,
remarkable works of art, to architectural structures that transcend time.
• In the modern era, humanity has witnessed an
explosion of intelligence: scientific discoveries, industrial revolutions, and
universal education systems focused on material intelligence… have rapidly
transformed the face of the Earth, giving rise to the modern world. This is the
power of the Earthly Path.
Therefore, while the Heavenly Path produces
the most forceful and determined individuals, and the Human Path produces the
wisest and most compassionate sages, the Earthly Path produces the most intellectually
capable and creatively gifted people in the world.
• These include Pythagoras, Copernicus, Leonardo
da Vinci, Newton, Faraday, Mendeleev, Einstein, Edison, Tesla… and countless
other great minds.
Exploitation and mastery of matter is the strength of Earthly Path individuals. However,
matter can also become a trap that binds human beings within it.
• Money is the most obvious example. Gold is
born within the earth, and money is likewise a crystallization of the Earthly
Path. Earthly Path individuals are often more capable of generating wealth in
the material world; many modern technological billionaires belong to this
category. But while making money may be easy, letting go of it is difficult.
One may create wealth, yet become governed by it; and when the mind is
controlled by matter, liberation is impossible.
• There are also subtler forms of “materiality.”
For example, scientists absorbed in research on the material world, artists
captivated by sensory beauty in form and sound, or architects and engineers
endlessly constructing one project after another…
• The problem of matter is its infinite
variability—its endless transformations (“the Eight Trigrams transform
without end”). One can become lost in this labyrinth across countless
lifetimes without finding a way out, or without ever recognizing the need to
seek the Way. In this sense, it is sometimes called ‘instrumental intellect’,
as opposed to ‘wisdom’: simple, yet profoundly illuminating intelligence.
If the Heavenly Path is the Sun, and
the Human Path is the Moon, then the Earthly Path is the Stars—countless
celestial bodies scattered across an infinite sky.
5. Theory of the Three Paths:
The three modes of thinking arise from the
fundamental principles of (1) Singularity – (2) Polarity – (3) Manifestation,
corresponding respectively to the ontological layers of Being – Relation –
Phenomenon.
• Why do some people gravitate toward
politics, others toward religion, and others toward technology? It is the
psychological orientation of each individual that guides their choices, and
different choices lead to different life trajectories.
• However, the influence of the Three Paths on
human beings is not a form of deterministic fate; rather, it follows a regulating
principle of energy or consciousness. According to the principle that “like
sounds resonate, like energies attract,” it is precisely one’s energy
of consciousness that draws one into a corresponding current. The image that
"clouds drift with the winds of their own altitude" offers a
simple illustration of this idea.
• At the same time, the Three Paths are not
three absolutely separate groups of people. Every individual carries all
three modes of thinking, but in different proportions, thereby producing
different tendencies in cognition and action. The examples provided (Lao Tzu,
Napoleon, etc.) are merely illustrations of the dominant tendency, not a rigid
classification system. Different cognitive energies generate different paths
(dao), yet all Three Paths ultimately remain within the Great Dao. This is
analogous to three currents within the same ocean. Therefore, it should not
be mistaken that this is merely a form of categorization.
Moreover, the structure of thinking is a
deep psychological driving force in human beings, which then manifests into all
levels of social activity. It can be
imagined as three types of energy or three vectorial forces guiding
social expressions. Once this is understood, the cognitive structure provides a
reference framework for interpreting many aspects of human existence.
For example, in religion:
• From a human-centered perspective, each
religion can be seen as a sub-path (a ‘minor path’) within the Human Path,
with variations depending on the degree of influence from the Heavenly and
Earthly energies. Buddhism bears a strong imprint of the Human Path,
where compassion and enlightenment are emphasized. Abrahamic religions
(Judaism, Christianity, and Islam) also belong to the Human Path, but are
strongly influenced by the Heavenly Path, tending toward theocracy, obedience,
and often involving “holy wars.” Taoism, on the other hand, carries
influence from the Earthly Path, emphasizing “techniques”, cultivation of qi,
alchemy, and so on.
• When examining a religion, there are typically
three components: the ultimate principle, doctrine, and community
of practitioners. For example, in Buddhism these correspond respectively to Buddha,
Dharma, and Sangha (the Three Jewels). The ultimate principle
corresponds to Heaven, referring to the ontological foundation or transcendent
source of belief. Doctrine corresponds to Humanity, explaining relationships,
interactions, guidance, and moral instruction. The religious community
corresponds to Earth, producing the diverse and manifold manifestations of the
religion.
• Within a religion, there are also internal
branches. For example, Buddhism has the Three Vehicles: Pratyekabuddhayāna,
Bodhisattvayāna, and Śrāvakayāna. The Pratyekabuddha path is a
path of will, self-awakening, corresponding to Heaven. The Bodhisattva path is
a path of compassion directed toward sentient beings, corresponding to
Humanity. The Śrāvaka path is a path of wisdom through extensive learning,
corresponding to Earth.
Another example from mathematics, belonging
to the Earthly Path:
• In mathematics, a theorem is typically formed
through three steps: (1) Axioms – (2) Deduction – (3) Theorem. Axioms
are given starting points that are either self-evident or unprovable,
corresponding to Heaven. Deduction is the process of examining and
interpreting relationships, corresponding to Humanity. The resulting theorem
and its consequences correspond to Earth, producing diverse manifestations.
We may also consider the field of politics,
which belongs to the Heavenly Path:
• Sun Yat-sen’s Three Principles of the People
consist of: Nationalism (national independence) – Democracy (civil rights and
freedom) – People’s Livelihood (social well-being). These can be interpreted as
follows: National independence corresponds to the autonomy of the
state’s ontological foundation, thus Heaven. Civil rights correspond to
relational structures among individuals in society, thus Humanity. People’s
livelihood corresponds to material and social well-being, thus Earth.
• In addition, under the system of “separation
of powers,” state power is divided into three branches: Legislative –
Judicial – Executive, which from a functional perspective can be mapped as
Legislative = Heaven, Judicial = Humanity, Executive = Earth. However, when
these institutions are viewed as National Assembly – Court – Government,
the mapping shifts at the societal level: National Assembly corresponds to
Humanity (social relations and civil representation), Court corresponds
to Heaven (judgment, decisiveness), and Government corresponds to Earth
(punishment, execution). This reveals the multi-dimensional nature of
the structure, where mappings may shift depending on the observational frame.
In
addition, we may contemplate the flow of historical eras as being driven by
different types of “energies.”
• For example, in the feudal period, the
state was characterized by a highly imposing will, where the attributes of
Heaven were dominant and clearly expressed. Later, republican and democratic
systems emerged in an attempt to balance power and protect the people;
constitutions replaced the will of a single ruler with the collective will of
the people. This model can be understood as an expression of the Human Path. In
the present era, there is increasing discussion of ‘technocratic governance,’
where technological and engineering systems are applied to administration. This
represents the manifestation of the Earthly Path.
• In terms of the temporal dimension in human
conceptualization, it appears that the Past corresponds to Heaven
(singularity – origination), the Present corresponds to Humanity
(duality – interaction), and the Future corresponds to Earth
(multiplicity – manifestation). However, whether the actual trajectory of
civilization truly follows this sequence of principles, or whether it is merely
a perceived correlation, remains a question that requires further examination.
This
concerns the “macrocosm.” We may also reflect upon the “microcosm” in a similar
way:
• Taoism states that the human body contains three
dantian (upper, middle, and lower), and at a higher level, the human being
is a triadic integration of Spirit – Qi – Essence. Western esoteric
traditions similarly propose that the human being consists of Spirit – Soul
– Body.
• We may interpret Spirit as
corresponding to Heaven, Soul/Qi as corresponding to Humanity, and Body/Essence
as corresponding to Earth.
And of
course, human society is not static, but rather a dynamic system of continuous
interaction. One example of the interaction between individuals belonging to
the Heavenly Path, Human Path, and Earthly Path in social life can be described
as follows:
• In ancient feudal systems, we can observe a
tripartite structure of roles: a king or feudal lord corresponding to Heaven; a
group of advisors corresponding to Humanity; and a group of administrators and
executors corresponding to Earth.
• The executive group (Earth) typically does not
debate or advise the ruler; instead, they focus on efficiently implementing
decisions once they have been made.
• Meanwhile, the advisory group (Humanity)
functions as a ‘reservoir of wisdom’ for the ruler. When decisions must be
made, the ruler consults the advisors, who evaluate the situation in terms of
relationships, advantages and disadvantages, right and wrong, short-term and
long-term consequences, and so on. Their counsel may significantly influence
the final decision.
• In many cases, advisors are wise individuals
whose counsel, when heeded by rulers, leads to favorable outcomes.
Historically, some sages even became teachers of kings (e.g., Aristotle), and
were highly respected and consulted. However, due to differences in dominant
cognitive orientation, rulers and advisors often diverge in worldview and
priorities. In many historical and literary cases, rational analysis by
advisors may conflict with the ruler’s personal goals or ego, resulting in
negative consequences for the advisory group. Conversely, rulers who ignore
sound advice often suffer long-term consequences.
• In historical reality, it has been observed
that when power becomes overly concentrated without constraints, it is easily
abused. This gives rise to the need for separation, distribution, and control
of power—one of the key motivations behind modern republican and democratic
institutions. In other words: Use Humanity to regulate Heaven and guide
Earth.
When
observing life in this way, we may see that these cognitive principles cannot
exist independently; they depend on and complement one another, both within
each individual and at the level of society:
• Heaven gives purpose and direction, but Heaven
without Humanity can easily become authoritarian and oppressive.
• Humanity gives harmony and wisdom, but
Humanity without Heaven may lack purpose, and without Earth it may fail to act
effectively.
• Earth gives creativity and the capacity for
manifestation, but Earth without Humanity easily becomes soulless technocracy.
Thus,
once the structure of thinking is understood, human beings and human society
can be viewed from a deeper and more causal perspective. And with right
understanding, humanity may be able to transform society for the better. For example:
• In personal life, every human being
needs a purpose and meaning in life (Heaven), relationships, thought,
and morality (Human), as well as a rich material life and diverse
activities (Earth). A deficiency in any one of these aspects inevitably
brings certain difficulties to life. For instance, a person may live simply and
virtuously, and be respected by others, yet remain troubled because he cannot
afford his children's education or medical treatment in times of illness. Or a
person may be wealthy and successful, yet in old age feel empty, seeing life as
a meaningless dream devoid of purpose. Or a person may possess power and
success, but at the cost of an unhappy family life, and in old age regret being
resented and left without loved ones by his side. Thus, an ideal life may be
one in which a person achieves a balance among the three dimensions of Will,
Compassion, and Intellect, and finds fulfillment in Purpose, Human
Relationships, and Practical Life.
• In family life, there are independent
individuals (Heaven), relationships between husband and wife, parents and
children, siblings, and so forth (Human), as well as a diverse material and
practical foundation of life (Earth). Similar to personal life, deficiency in
any one area may lead to imbalance. The absence of family members (Heaven),
conflicts within family relationships (Human), or poverty (Earth) are all major
issues that can profoundly affect a family. An ideal family strives for
wholeness in all three of these dimensions.
• When reflecting on education, one can
observe a significant imbalance. Contemporary education places excessive
emphasis on material knowledge (Earth), in comparison with purpose and meaning
in life (Heaven), and with human relationships, thought, and morality (Human).
This imbalance may stem from a distortion in the purpose and meaning of
education itself (Heaven), as well as insufficient attention to the formation
of character and the cultivation of human relationships (Human). As mentioned
earlier, human beings need not only employment and material livelihood (Earth),
but also harmony in their relationships (Human) and a sense of purpose and
ideals in life (Heaven). The education of the future may therefore need to be
reoriented toward greater balance, helping individuals to pursue a more
complete life rather than focusing solely on material concerns as it largely
does today.
• In social organization, it must be
remembered that the human being is both the foundation and the center. From the
perspective of the Three Paths, every human being possesses certain fundamental
needs: the need for autonomy over one's body and ideals (Heaven), the
need for freedom of thought and choice (Human), and the need for diverse
creative activities (Earth). These needs must be understood and respected,
because they belong to human nature itself; when they are violated, tensions
and fractures inevitably arise within society. By understanding these
fundamental needs, humanity may create more reasonable social institutions that
safeguard human rights (which arise from these needs), thereby fostering a more
humane and sustainable society.
These
are only a few examples illustrating how the Three Paths may serve as a lens
through which to examine and correct imbalances in life. As a foundational
structure, the Three Paths can be applied to countless domains of human life:
organization, business, politics, society, family, science, technology, and
many others. The potential applications of the Three Paths may be as rich
and diverse as human society itself, for they are connected to the most
fundamental patterns of human thought — from which all diversity has emerged.
• For instance, one of the most significant
issues of our time is the emergence of Artificial Intelligence (AI).
Alongside the hopes placed in it, many people are concerned that AI may bring
destruction in various ways — for example, through AI-assisted totalitarian
societies, or even a dystopian future in which AI rules rather than serves
humanity. In the light of the Three Paths, such dangers may be understood as
manifestations of imbalance: when technology (Earth) becomes excessively
powerful, yet is directed toward misguided purposes (Heaven) and lacks humane
guidance (Human). Understanding this, humanity can develop and use AI as a
powerful intellectual force to help transform the material world in accordance
with the purpose of serving humanity.
PART III – CONCLUSION
a) On the structure of
triadic systems:
Patterns of the Holy Trinity, supreme
triadic deities, and various triadic frameworks carrying symbolic meanings appear
consistently throughout the history of human civilization. This is a
fascinating topic that has attracted the attention of major philosophical minds
for thousands of years.
• Since the late 19th century, H. P.
Blavatsky sparked widespread debate with her claim regarding a common
ancient source of universal wisdom and her identification of structural
similarities in triadic theological concepts. Alice Bailey later
inherited and developed an extensive system of esoteric psychology that
is highly elaborate and noteworthy.
• However, both approaches rely heavily on
metaphysical revelation, which limits accessibility for rational or empirically
oriented thinkers.
Although metaphysical and revelatory claims
cannot be formally proven, this paper appears to have identified a more
fundamental underlying structure—a pattern beneath all triadic systems. That
is a three-stage generative sequence:
(1)
Singularity => (2) Polarity => (3) Manifestation
which reflects a corresponding structure in
human cognition:
(1)
Being – (2) Relation – (3) Phenomenon
That is a cognitive
template within the human mind.
A large number of triads surveyed show that
they reflect different projections of the same underlying structure, though
expressed in different languages or symbols.
• In other
words: there may be a common pattern for all religions and systems of
thought across the world.
This pattern seems to reflect the way
humans attempt to understand reality in its entirety:
• “What is the essence of this matter?” => Being.
• “What relationships does it have?” => Relation.
• “How does it manifest?” => Phenomenon.
Might this be the key to unlocking this
mystery?
b) On the
interpretation of human beings:
The discovery of the underlying structure
led to the formulation of the triad of cognition (monism, dualism, and
pluralism), or the Threefold Dao.
This, in turn, allows for a deeper exploration of human thought itself.
At the individual level, one may engage in
self-reflection to better understand one’s own consciousness and to recognize
one’s dominant characteristics. Once these dominant characteristics are
understood, one may further reflect on the causal conditions and choices in
one’s life.
• When one understands the Dao and understands
oneself, one may consciously walk the path of the Dao, rather than being
unconsciously carried along by the currents of life. “Know thyself”
thus becomes a key that opens the gate to the Dao.
At the macro level, cognitive structure
forms the foundation of human civilization as a whole. Understanding it
allows us to interpret civilizations and historical processes as manifestations
and consequences of underlying cognitive structures.
And here is an illustration of the Threefold Dao model:
• This paper has only outlined a few examples of
how the foundational triadic structure can be used to understand and improve
the human world. It remains a vast field, open for further exploration and
research.
And who knows,
perhaps with all these understandings, humanity may be able to usher in a new
era of peace and happiness?
c) The fundamental
question of reality:
Thus, this paper suggests a foundational
structure that may be used to interpret reality, society, and human cognition
alike. The structure of Being–Relation–Phenomenon seems to reflect
some of the most fundamental contemplations of the human mind when it
strives to touch reality.
The final unresolved question remains:
Is
human cognition structuring reality, or is reality itself imprinting its
structure upon human cognition?
— That is the question.
APPENDIX
Dear readers of the English version of this
work,
This book was originally written in
Vietnamese, because I — Trần Thế Hiệp, its author — am Vietnamese. I know
English, but not sufficient to write such a book in English. Therefore, after
completing the Vietnamese version, I translated it into English with the help
of AI. Although the translation is fairly good, and I have also reviewed it,
certain errors are unavoidable. I sincerely apologize and ask for your kind
understanding. Please bear with any awkward phrasing, and try to see the deeper
meanings I am trying to convey.
In addition to these unavoidable errors, I
am also aware that this book contains a number of Eastern terms that may be
unfamiliar to some Western readers. Therefore, in this Appendix, I would like
to provide further clarification for better understanding.
Dao:
• Dao, or Tao (道): This term is sometimes understood as a religion,
but its original meaning is “the path,” or a way of life… In the Dao De Jing
(or Tao Te Ching), it was used to refer to the Absolute, or the source of all
things. In this sense, Dao is very close to the “Taiji” (Supreme Ultimate).
• In this book, the three components of the
foundational structure, three principles, three directions of thought, three vectorial
forces… are collectively referred to as the Threefold Dao (‘Tam đạo’ in
Vietnamese).
Heaven, Human, and Earth:
• These are the three components of Three Powers,
a concept related to the Eastern study of the I Ching (Yijing), which
summarizes the universe as being governed by three major forces. Each trigram
in the Bagua consists of three lines (yao), which from top to bottom correspond
respectively to Heaven, Human, and Earth.
• In this work, I use the three words Heaven,
Human, and Earth for the Threefold Dao because I want names that are both
concise and highly symbolic, neither overly religious nor too rigid.
Some quotations or concepts in this book
originate from the I Ching, the Dao De Jing, or Daoist philosophy:
• “Taiji gives rise to the Two Forms, the Two
Forms give rise to the Four Symbols, the Four Symbols give rise to the Eight
Trigrams, and the Eight Trigrams transform without end…”: this is a
foundational passage of the I Ching.
• The following phrases are all drawn from the
Dao De Jing: “One Qi transforms into the Three Pure Ones,” “Dao gives
birth to One, One gives birth to Two, Two gives birth to Three, Three gives
birth to all things,” and “Heaven and Earth are not benevolent; they
treat all things as straw dogs”.
• Three Dantian: three major energy centers in
the human body according to Daoism (similar to, but not the same as,
acupuncture points in traditional Chinese medicine).
• Spirit – Qi – Essence (or Shen – Qi – Jing):
Those are three components of the human being in Daoism. They are arguably
equivalent to Spirit, Soul, and Body in Western theology.
My friends, I hope you’ve had an enjoyable and meaningful reading experience.
