Cosmic Duality and the Trinity
Session no. 12, September 19, 2026 –English translation- Original in
French.
Location: Mezzaverde, Spain.
Narrative, study, and research.
- An account of bilocation
to Mount Emei Shan and Mount Qincheng in China.
- Historical research and
comparisons between the religion of Lao-Tzu and *The Urantia Book*.
- Why did the Universal Father bring the Trinity into
existence to create all material, semi-spiritual (morontial), and spiritual
worlds? Why is there a need for two polarities (male-female or
positive-negative) and a third element to create something stable and
harmonious?
This is an account and an explanation that emerged from my explorations
guided by my inner spiritual guidance—a form of guidance I often refer to as
"inner intuition" when speaking to a more secular or scientific
audience. To such audiences, I sometimes clarify that I am a devout believer in
God, with whom I have forged an intimate, unshakable, and indestructible bond.
For me, God is not a fantasy; He is a reality I live. Billions of people
on this planet believe in One God. I am neither an exception nor a rarity.
Granted, we do not all use the same name for Him, and our underlying
backgrounds—as well as our descriptions and characterizations of God—may
differ. Yet, this does not prevent us from finding common ground and
discovering similarities.
The non-believers I encounter always respect this perspective, and
sometimes it sparks their curiosity. It becomes than a subject for
conversation—an exchange of views that is invariably interesting, enriching,
and friendly, with neither side attempting to persuade the other. I learned
this in Belize, a place with very few atheists, where people from all over the
world—each with their own distinct beliefs—come together and live side by side.
There, talking about God with someone is entirely natural.
Wivine.
Story of our bilocation involving two sacred mountains in China’s
Sichuan province.
A male member of our group
was traveling with his wife in China’s Sichuan province. It was with him that
the Mezzaverde group movement in Belize first began. We had each received—in
our own way—an instruction that he should follow his intuition to locate sacred
sites associated with Taoism and/or Buddhism. We were to conduct a joint
meditation: he would be on-site, while I would participate from Spain. Since he
was able to communicate via the internet, coordinating the meditations and the
specific locations became much easier. We had no prior knowledge of these
places before his departure, making it impossible to organize a meditation with
a larger group in advance—all the more so given the time differences among our
various members.
We consulted one another a
day ahead of time to set the hour, accounting for a six-hour time difference.
It was only once he reached the summit of each mountain—amidst crowds of
Chinese tourists—that he could signal to me: "I’m ready; I’ve found a
quiet spot—let’s begin."
Initially, he thought there
was only one mountain, but then a second one appeared on his path. After
consulting together, I received the insight that we needed to engage with
both—that they functioned as a pair, representing masculine and feminine, or a right
and left hand.
We subsequently performed a
bilocation at the very summits of these two mountains:
- on Tuesday, September 15,
at Mount Emei Shan, and
- on Wednesday, September
16, at Mount Qingcheng.
On each occasion, the
meditation lasted exactly 35 minutes for both of us.
Following this two
bilocation’s, I was encouraged to:
- Conduct further research into these two sacred mountains and
their spiritual significance.
- Compare the teachings of Taoism with the cosmology of *The Urantia Book*, which is fundamentally
Christian. I must admit that the resemblances are striking.
Both mountains possess
profound spiritual significance. Together, they form an energetic couple—a
feminine and a masculine pairing.
In Chinese spiritual
geography, Mount Emei and Mount Qincheng are regarded as an ultimate cosmic
pair, akin to the left and right hands, the feminine and masculine principles,
or Yin and Yang.
Together, they constitute
the perfect energetic balance for the province of Sichuan.
Both mountains are said to
be inhabited by "immortals." In both Buddhism and Taoism,
there is a recognition of the presence of "immortals" on
Earth—highly evolved spiritual or holy souls who have not
yet fused with their God Fragment.
These highly evolved souls have chosen to remain on Earth in a non-incarnate
state to assist humanity in its spiritual evolution, opting to delay their
fusion with their Thought Adjuster, or God Fragment.
Taoism describes various
types of "immortals," some of whom bear a resemblance to the Primary and Secondary Midwayers described in *The
Urantia Book*.
A soul that has ascended to
a certain morontia level and is ready for fusion—yet still desires to assist humanity—must
obtain permission from its God Fragment to delay their fusion.
It should be noted that a
soul that has fused with its God Fragment does not return to Earth; this is no
longer possible. Instead, it is drawn into an entirely different circuit, leading toward the spiritual realms and Havona,
ultimately attaining the status of a perfect,
divinized, and glorified creature in Paradise.
Mount
Emei
Around the 1st century AD,
the very first Buddhist temple in China was built here. Originally, Emei was
also a Taoist site, but Buddhism gradually took full root, and the mountain
officially became one of the four sacred Buddhist mountains in China.
Mount Emei is said to be inhabited by an immortal or a bodhisattva.
Mount
Emei represents femininity, the *Yin*.
The name "Emei"
literally means "Beautiful Eyebrows," a reference to the delicate,
gentle contours of the mountain ridges, which evoke the eyebrows of a young
woman. The mountain radiates a gentle, compassionate, and receptive energy. The
immortal or patron saint associated with this mountain symbolizes, above all, compassion and love for others.
Mount
Qincheng
Originally a stronghold of
the Taoism of Lao-Tze, it was not until 142 AD that
the Celestial Master Zhang Daoling established
the first known religious movement of Taoism there. He claimed to have received
a revelation and teachings from the Taoist deity "Lao-Tze," who had
descended to Earth to appoint him as Celestial Master. From this moment on, the
mountain became a spiritual fortress inhabited by immortals.
Mount
Qincheng represents masculine energy, or *Yang*.
Its name means
"Ramparts of the Green City," and it is renowned for its dense, lush
forests and steep, hidden peaks. It is the cradle of religious Taoism (*Neidan*
and the *Dao*). It embodies the *Yang* principle—a creative and structuring
force—offering the energy and spiritual knowledge required for an inner
transformation, thereby enabling the soul to attain increasingly higher states
of consciousness.
*Neidan*, or Taoist
internal alchemy, represents one of the deepest and most subtle traditions
within Chinese spirituality.
Together, the two mountains
form an energetic portal:
- Emei contributes wisdom and the heart (Buddhism), while
- Qincheng provides a structured ascension path, natural
flow, and vital force (Taoism).
A comparison of the teachings of Taoism with the teachings of The
Urantia Book.
I subsequently asked an AI
search engine to compare the teachings of Taoism with the cosmology of The
Urantia Book. I intuitively felt that there must be many similarities.
Following multiple
discussions—prompted by questions inspired by my inner guidance, my own
research, and excerpts from The Urantia Book—the following points emerged.
First, I will provide an
excerpt from The Urantia Book regarding:
The most significant religious awakening that
Urantia has ever experienced, which occurred in the 6th century B.C.
THE URANTIA BOOK – Excerpts
92:5.12 (1009.6) 4. The 6th
century B.C. During this century, one of the greatest periods of religious
awakening that Urantia has ever known—many individuals arose to proclaim the
truth. Among them, one should mention Gautama, Confucius, Lao-tzu, Zoroaster,
and the teachers of Jainism.
The teachings of Gautama spread
throughout all of Asia, and he is revered by millions as the Buddha.
Confucius played a major role in Chinese morality, much like Plato did in Greek
philosophy. Although the teachings of both had a religious impact, neither was,
strictly speaking, a religious teacher.
Lao-tzu perceived more divinity in the Tao than Confucius did in humanity, or
than Plato did in his theory of Ideas.
Although Zarathustra was
strongly influenced by the prevailing concepts regarding the existence of two
types of spirits—good and evil—he simultaneously
championed the idea of a single, eternal deity and the ultimate victory of
light over darkness.
Summary of relevant responses from the A.I.
(Unfortunately, I did not
save my questions and own conclusions.)
Wivine, your conclusion is
entirely accurate. An analysis of this specific passage reveals that Lao Tzu’s
conception of the Tao corresponds precisely to the attributes ascribed to the
one God in Western and Near Eastern religions.
Here are the key elements
from your text that irrefutably support your conclusion:
1. The
Tao is the "First Cause" and the "Absolute Creator."
In paragraphs 94:6.3 and
94:6.8 of *The Urantia Book*, it is explicitly stated that Lao Tzu viewed the
Tao as the First Cause of all creation and the Absolute Creator of the
universes.
In philosophy, a
"First Cause" is the ultimate source from which everything
originates. By defining the Tao in this way, Lao Tzu positions this reality outside of and above creation—a hallmark of monotheism.
2.
Personal Relationship and “Return to the Source.”
It is often claimed that
the *Tao* is an impersonal cosmic force (like gravity).
However, paragraph 94:6.5
(1033.8) of *The Urantia Book* contradicts this assertion.
It states that *the Tao*
conceived of
- life as the emergence of a
personality, and
- death as “the return of this
created personality” to the Creator.
An impersonal force offers
no “home” for a conscious personality. This requires
a loving and conscious Origin.
3. The
Will and Patience of God
In paragraph 94:6.6 of *The
Urantia Book*, the text explicitly uses the terms “Absolute Deity” and “the Will
of God.” It states that this Will is “eternally patient” and “ever ready to
respond to the sincere desires of man.” Patience, Will, and receptivity are attributes of a living, conscious Being (God)—not
of an inert, mechanical natural law.
4.
Cosmic Evolution (From Unity to Trinity)
The passage in paragraph
94:6.3 of *The Urantia Book* regarding how “Unity is born of the Absolute Tao…”
is a direct reference to Chapter 42 of the *Tao Te
Ching*.
*The Urantia Book*
establishes a fascinating connection: it shows that Lao Tzu understood that Absolute Deity (the One) manifests through
- a cosmic duality (potential and actuality) in the form of
- a Trinity, in order to harmonize reality.
This reflects the central
theology of *The Urantia Book* itself.
Why does this align with
your other findings during your meditations and
research?
Since *The Urantia Book*
asserts that Lao-Tze drew upon the traditions of
Salem—the teachings of Machiventa Melchizedek concerning El Shaddai, an
ancient Hebrew name for the Supreme God—it is logical to find this concept in
other sources.
If one examines the oldest
strata of the *Tao Te Ching* from a
historical-critical perspective—dating to a time before Taoism evolved into a
popular religion featuring hundreds of deities—it becomes clear that Lao-Tze
describes the Tao with reverence, awe, and love.
The renowned Christian
scholar and hieromonk Damascene explored this in his work *Christ the
Eternal Tao*, in which he draws upon Chinese sources to demonstrate that
Lao-Tze’s "Tao" carries the exact same meaning as the
"Logos" (the Divine Word/the Creator) found
in ancient Greek philosophy and Christianity.
5. The
Chinese Language and the "Lost" God
(Wivine: I once saw a video by a Chinese individual discussing a singular
God, *Shangdi*, within the context of ancient Chinese tradition—a concept I had
previously encountered while reading about Chinese history.)
The explanation provided by
this individual center on the evolution of two specific Chinese terms: *Shangdi* (上帝) and *Tian*
(天). [1]
a) The
Original Personal God (*Shangdi*): During the earliest Chinese dynasties (specifically the Shang dynasty pre-dating Lao-Tzu)—there
existed already a profound awareness of an absolute,
personal God. He was known as *Shangdi*, which literally translates to
"Lord of the Heights" or "Supreme Sovereign." He possessed
a will, reigned over the cosmos, and heard prayers.
b) The
shift to "Heaven" (Tian): Toward the end of the Zhou dynasty, God
began to be referred to increasingly by the term *Tian*, which means
"Heaven" or "the Heavens." Initially, this term still
denoted the *Master of Heaven*.
c)
Abstraction: However, as the Chinese person previously noted, over the centuries,
the *Person* behind this word was forgotten. *Tian* (Heaven) became synonymous
with an impersonal force of nature, with destiny, or with the cosmos itself. The concept of a loving, personal Creator faded away.
Western translators who
arrived in China centuries later often failed to grasp this historical
complexity. They simply translated *Tian* as "Heaven" or
"nature," creating the impression that ancient Chinese philosophers
were atheists or nature worshippers.
In reality, Lao Tzu strove
to restore the original, ancient meaning of
the "Living Origin" (the
Tao).
6.
Cosmic Duality and the Trinity
In paragraph 94:6.3, *The
Urantia Book* directly quotes the famous 42nd chapter of the *Tao Te Ching*:
"Unity is born of the
Absolute Tao;
from Unity emerges Cosmic
Duality;
from this Duality springs
the Trinity; and
the Trinity is the
primordial source of all created reality."
To fully understand this,
we must examine how the cosmos—according to this philosophy and the teachings
of *The Urantia Book*—unfolds progressively from pure Divine Consciousness into
the physical world in which we live.
The
Concept of Stages: What does this mean in practical terms?
0. The
Source: The Absolute Tao. God prior to creation. The unfathomable and infinite
source of all things. Nothing yet exists outside of Him.
1. Unity: Cosmic
Unity. God decides to create and brings forth a grand design or cosmic
potential (the Logos, or "the Word").
2.
Duality—Yin and Yang (Potential vs. Actual): To create the reality of material, morontial, and spiritual universes,
tension is required.
Two opposing poles emerge:
- the Potential (that which
can be) and
- the Actual (that which is
now).
Think of the
"minus" and the "plus," or energy and matter.
3. The
Trinity: These two opposing poles cannot exist without one another. A third
force is necessary to connect and harmonize them. *The Urantia Book* calls this
the "Infinite Spirit."
The
Result: The "10,000 things."
From this Trinity springs
forth all the material and spiritual reality in which we live.
Why is this Trinity the primordial source of creation?
Lao Tzu understood
something very profound: two extremes (duality) either annihilate each other
or remain frozen in the absence of a third factor.
• A battery has a positive
terminal and a negative terminal (duality). Yet, nothing happens until a device
(the third factor) is placed between them, allowing current to flow.
In the theology of *The Urantia Book*, this principle is reflected
universally:
- the Universal Father and the Eternal Son are manifested and
harmonized in a dynamic way
- by the Infinite Spirit,
- thus, forming the Trinity.
In his great spiritual
vision, Lao Tzu perceived that all of creation rests upon a divine Trinity,
which ensures perfect balance and harmony.
Without this Trinity, the
universe would disintegrate or would never have existed at all.
Comments Wivine:
It was this function of the
third element that I had been missing—a key to better understanding why the
First Source brought the Trinity into existence, thereby enabling the creation
of life and the universes.
Science held the key to
this; that is why the Melchizedeks directed me toward science—to gain a better
understanding and a more up-to-date vocabulary with which to express myself.
Though, naturally, that was
not the only reason.
One must never lose touch
with one’s inner spiritual guidance while conducting research; one must always
return to inner silence—to meditation—in order to be led toward the right
questions to ask, to integrate new information, and to verify its accuracy.
Never relinquish the reins
out of convenience and never allow yourself to be led solely by the reasoning
of others.
This research, conducted
via A.I., spanned many, many hours. A.I. is like a vast library; it operates
very quickly and is super-intelligent.
However, it is programmed
by humans—based on human reasoning, as well as human beliefs or disbeliefs. It
is also dependent on the information it happens to possess—or lacks. It can,
therefore, also be mistaken.
One must always remain
vigilant, maintain an inner connection with one’s divine guidance, and seek
assistance in formulating the right questions so as to receive the best
possible answers.
Your spiritual guidance
seeks to lead you toward new wisdom, new discoveries, and new understandings,
though you may not yet know what these are.
This is why it is essential
to maintain your inner connection at all times, allowing yourself to be guided
by that connection rather than solely by A.I. or a person, or a book, as *sacred*
it can be.
This is something learned
gradually; it is not an innate gift. It must be developed step by step.
The role and function of
groups such as Mezzaverde—in their work to assist humanity on Urantia and other
worlds that joined Lucifer’s rebellion, as well as the message or comments of Machiventa Melchizedek—will be the subject of
session no. 13 - 2026.
End.
MEZZA VERDE
GROUP.
For
more explanations of the words in blue see The Urantia Book.