The 1-2-3 of God

Terry Patten Guided Meditations, Integral Life Practice, Short Practices, Spirituality Leave a Comment

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We are related to everything—including Spirit, the great Mystery, Suchness, and the Ever-Present—through perspectives. And the perspectives through which we can relate to Spirit are very similar to the perspectives through which we relate to one another:

  • We can contemplate, think, know, and talk about Spirit in the 3rd-person.
  • We can relate with Spirit and listen to, pray to, receive, or commune with Spirit in a 2nd-person relationship.
  • And we can meditate and feel and know ourselves and speak as Spirit in a 1st-person apprehension of our source and substance.

The 1-2-3 of God practice (sometimes referred to as the “Three Faces of Spirit”) will help dramatically deepen your own ongoing practice by getting you in touch with each of these three fundamental dimensions of spiritual unfolding.


Just as human beings intrinsically possess 1st-, 2nd-, and 3rd-person perspectives of the world, so do we possess those same perspectives in our experience of spirituality. And while these dimensions of the divine can be found in just about any spiritual lineage—Christian, Buddhist, Jewish, Hindu, Islam, etc.—many of these traditions only explicitly emphasize one or two of these perspectives, resulting in one or more important aspects of spirituality often being left out of their conceptions of Spirit.

Spirit in 3rd-Person

Spirit in 3rd-person is often described as the “great web-of-life,” and is frequently experienced when observing objects of miraculous beauty such as the Grand Canyon, exquisite music, transcendent art, or the mind-boggling elegance of deep-space photography.

Many astronauts returning to Earth have experienced powerful statesof transcendence triggered by simply looking at our planet floating in the vacuum of space, the sublime fragility and significance of the human condition being reflected in their retinas. To quote John Glenn:

“To look out at this kind of creation and not believe in God is to me impossible. It just strengthens my faith.”

Or, consider the words of another NASA hero, Apollo 14 astronaut Edgar Mitchell:

“On the way home from the moon, looking out at the heavens, this insight—which I now call a transcendent experience—happened. I realized that the molecules of my body had been created or prototyped in an ancient generation of stars—along with the molecules of the spacecraft and my partners and everything else we could see including the Earth out in front of us. Suddenly, it was all very personal. Those were my molecules. It was an experience of interconnectedness. It was an experience of bliss, of ecstasy… it was so profound. I realized that the story of ourselves as told by science—our cosmology, our religion—was incomplete and likely flawed. I recognized that the Newtonian idea of separate, independent, discreet things in the universe wasn’t a fully accurate description.”

Spirit in 2nd-Person

Spirit in 2nd-person is traditionally defined as the “I-Thou” relationship with the divine, where Spirit is experienced as a living intelligence that we can actually interact with in our own lives. As Ken often says, borrowing from renowned theologian Martin Buber, in the “I-Thou” relationship, God is the hyphen connecting the I and the Thou. And of course, our conceptions of God in 2nd-person evolve right alongside the rest of humanity, growing from magical animistic immersion, to the mythic “old bearded white man in the sky” interpretation, to rational and pluralistic recognitions of divinity within our families, communities, and humanity itself, to the simple intuition that we all exist within the unimaginable Mind of some Supreme Being, by whatever name.

This is reflected beautifully in the closing lines of a love poem written by ee cummings, titled “i am so glad and very”:

we are so both and oneful
night cannot be so sky
sky cannot be so sunful
i am through you so i

Or, from the lips of George Harrison:

It’s been a long long long time
How could I ever have lost you
When I loved you

It took a long long long time
Now I’m so happy I found you
How I love you

So many tears I was searching
So many tears I was wasting, oh oh

Now I can see you, be you
How can I ever misplace you
How I want you
Oh I love you
Your know that I need you
Ooh I love you

Or 12th-century Sufi mystic, Jalāl ad-Dīn Rumi:

A lover asked his beloved,
Do you love yourself more than you love me?
Beloved replied, I have died to myself and I live for you.
I’ve disappeared from myself and my attributes,
I am present only for you.
I’ve forgotten all my learnings,
but from knowing you I’ve become a scholar.
I’ve lost all my strength, but from your power I am able.
I love myself… I love you.
I love you… I love myself.

Also from Rumi:

The Beloved is all; the lover just a veil.
The Beloved is living; the lover a dead thing.

Spirit in 1st-Person

Spirit in 1st-person refers to the actual phenomenological experience of God, in the form of satori, kensho, ecstatic reverie, and other sorts of “peak experiences” of the divine. These are most frequently exercised through some form of contemplative practice, such as meditation or prayer, in which we can directly experience consciousness as the “singular to which the plural is unknown”—and the effortless, open awareness behind all of our experiences is recognized as the consciousness of God (or Godhead, as Christian mystics might prefer). In this space, all of our thoughts, emotions, and experiences, as well as the rest of the world around us, are simply and effortlessly witnessed, in much the same way that clouds float effortlessly through the infinite expanse of the sky. And that effortless expanse at the center of each and every moment IS God transcendent, looking at His/Her own immanence through each of our eyes. A wonderful description of this sort of personal experience of and as God can be found in Ken’s book One Taste:

“It is true that the physical matter of your body is inside the matter of the house, and the matter of the house is inside the matter of the universe. But you are not merely matter or physicality. You are also Consciousness as Such, of which matter is merely the outer skin. The ego adopts the viewpoint of matter, and therefore is constantly trapped by matter—trapped and tortured by the physics of pain. But pain, too, arises in your consciousness, and you can either be in pain, or find pain in you, so that you surround pain, are bigger than pain, transcend pain, as you rest in the vast expanse of pure Emptiness that you deeply and truly are.

So what do I see? If I contract as ego, it appears that I am confined in the body, which is confined in the house, which is confined in the large universe around it. But if I rest as Witness—the vast, open, empty consciousness—it becomes obvious that I am not in the body, the body is in me; I am not in this house, the house is in me; I m not in the universe, the universe is in me. All of them are arising in the vast, open, empty, pure, luminous Space of primordial Consciousness, right now and right now and forever right now. Therefore, be Consciousness.”

Any spiritual tradition is capable of expressing all three of these forms of spiritual experience—in fact, if you are leaving any of these out, chances are your understanding of spiritual realities is incomplete in some way.


Historically, Eastern and Western traditions have emphasized different perspectives in different ways. For centuries Christianity has focused upon 2nd- and 3rd-person aspects of spiritual life, while being distrustful of 1st-person reports of God—using them at times as the grounds for heresy. Buddhism, on the other hand, tends to emphasize first-person experiences and 3rd-person perspectives of spirituality, while often denying the existence of any sort of “personal” God in 2nd-person—a major source of tension for many Christians. Although these traditions express these perspectives in very different ways (some in the spotlight and some in the shadows), all three faces of God can be found at the core of every tradition—for example, Christians are still having powerful 1st-person experiences of transcendence, reverie, and revelation; and Buddhists still practice Spirit-in-2nd-person in the form of compassion, devotion, and kindness.

Strictly speaking, nothing can be said about the true essence of Reality (including that)—but in the finite, manifest domain, the three faces of God appear to be intrinsic to Spirit’s radiant display. And unfortunately, Spirit’s expression as 2nd-person Thou has largely gotten stuck at the mythic-membership fundamentalist level of development. The modern world not only rejected the marginalization and cruelties associated with the mythic god, it threw out God in 2nd-person altogether—and thus a huge baby got thrown out with the bathwater of mythic consciousness: one-third of God’s own ever-present Face. After all, when moving from a 3rd-person description of God directly to a 1st-person experience of God, without the soul-cleansing qualities of extreme humility, grace, and gratefulness that God in 2nd-person bestows upon us, it can be deceptively easy to sneak the whims of the ego into our interpretations of spiritual experience—and, rather than transcending the ego, our spiritual experiences can ironically become the last refuge of the ego. Indeed, one of the key dilemmas for humanity is discovering a way to help the great spiritual and religious traditions grow into their modern, postmodern, and integral forms of being-in-the-world, with all three faces of God shining brightly.

Written by Corey deVos

The 1-2-3 of God: Long Form Practice

For 1st-person, a useful short phrase is “I AM.” One might also use “Myself,” “Pure Awareness,” “Pure Presence,” or “Mirror Mind.”

For 2nd-person, you can use the names of God when approached as Thou: “Jesus,” “Allah,” “Jehovah,” “Amitabha,” “Mary,” and so on.

Possible 3rd-person names or phrases are “The Great Perfection,” “The Web of Life,” and so on.

In this meditation practice, attend to the breath as much as awareness allows, anchor your 3rd-, 2nd-, and 1st-person relationship with the Ultimate using a word or short phrase, and randomly, and with full feeling-awareness of the Ultimate, recall that word or phrase.

Begin by anchoring a relationship to the 3rd-person Ultimate in your body, mind, and feeling. Experience “It” while associating it with a word or phrase you have chosen to invoke and express this 3rd-person relationship.

Then turn with full feeling to face the Ultimate, presuming your full 2nd-person intimacy, and letting that register in breath, body, mind, and feeling, while associating it with a word or phrase you have chosen to invoke and express this 2nd-person relationship.

Then deepen in that intimacy until you open into recognition of no separation at all—your 1st-person identification with and as the Ultimate, letting your breath, body, mind, and feeling register your Ultimate identity, and associating it with a word or phrase you have chosen to invoke and express this 1st-person apprehension.

Then, simply sit, attending to the breath. At random, and anytime your mind wanders, utter, with full feeling, one of three words or short phrases that express your 1st-, 2nd-, and 3rd-person relationships with Ultimate Reality.

The key is to choose words that resonate with you. Feel free to choose others, besides those suggested here. The important thing is that you use phrases that are resonant and evocative for you.

Feel free to repeat a single phrase for several minutes if you like, or even a whole session of meditation. It is okay to continue until another word or phrase spontaneously comes forward.

When meditating this way, we resonate in relationship to the Ultimate, from one perspective or another, again and again. We sit in the silence, listening, opening ourselves up into the Ultimate through all perspectives.

The 1-2-3 of God: Short Form Practice

At any moment, you can experience God as a 3rd-person “It,” a 2nd-person “Thou,” or a 1st-person “I.” Simply repeat the following sentences quietly to yourself, letting each perspective arise gently and naturally.

• “I contemplate God as all that is arising — the Great Perfection of this and every moment.

• I behold and commune with God as an infinite Thou, who bestows all blessings and complete forgiveness on me, and before whom I offer infinite gratitude and devotion.

• I rest in God as my own Witness and primordial Self, the Big Mind that is one with all, and in this ever-present, easy, and natural state, I go on about my day.

If you wish, you can replace the word “God” with any word of your choice that evokes an Ultimate Being. It could be “Spirit,” “Jehovah,” “Allah,” “The Lord,” “The One,” or any other variation you are most comfortable with.

About the Author
Terry Patten

Terry Patten

Terry Patten is a leading voice in the emerging fields of integral evolutionary leadership and spirituality. In his cutting-edge writings, talks, and teachings, he not only inspires transcendental awakening, love, and freedom, but also calls us to accept and incarnate our full humanity. This expresses itself in a profound sense of purpose, spiritual inspiration, and evolutionary activism.

He worked with Ken Wilber and a core team at Integral Institute to develop Integral Life Practice, which distills ancient and modern practices into an intelligent contemporary transformational lifestyle.

He hosts the acclaimed teleseminar series, Beyond Awakening: The Future of Spiritual Practice,, which has spawned a large international community. There, he has held a series of groundbreaking conversations with leading edge spiritual teachers ranging from Ken Wilber to Ram Dass, from Andrew Cohen to Adyashanti, and from Sadhguru Jaggi Vasudev to Steve McIntosh on how spiritual practice is evolving to help conscious individuals rise to the evolutionary challenges of our global crises.

Terry is a faculty member in the Integral Executive Leadership programs at Notre Dame University, a member of the editorial board of the Journal of Integral Theory and Practice, and serves on the board of the Wellsprings Institute for Neuroscience and Contemplative Wisdom. He holds degrees from the University of Michigan and John F. Kennedy University.

Earlier, for 15 years, he lived immersed in a life of intensive spiritual practice in the monastic setting of Vision Mound Seminary with the great spiritual master Adi Da Samraj. There, he was a founding editor of the award-winning Laughing Man magazine. Upon leaving that ashram he founded the catalog company Tools For Exploration, which defined the field of consciousness technologies. While at the helm of Tools, he co-developed a series of biofeedback devices and psychoacoustic recordings, including the Institute of HeartMath's original widely-used heart-rate variability monitor.

Terry is also a social entrepreneur involved in supporting restorative redwood forestry. As an entrepreneur and consultant he has worked for almost thirty years to help leaders bring higher consciousness into practical actions that transform complex human systems. He is also a teacher, coach and consultant who travels widely, challenging and connecting leading-edge individuals and organizations worldwide.

An Integral coach, consultant, teacher, and author of four books, Terry lives in Marin County near San Francisco, CA. He is the senior writer and co-author, with Ken Wilber, Adam Leonard, and Marco Morelli, of Integral Life Practice: A 21st-Century Blueprint for Physical Health, Emotional Balance, Mental Clarity, and Spiritual Awakening.  His personal web site is


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