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List of Title Abbreviations (in alphabetical order)

SD INDEX Traces de Bouddhisme en Norvege. See Holmboe

SD INDEX Tractates de Anima . . . . See Cordovero

SD INDEX Tradadhafshu. See Fradadhafshu

SD INDEX Tradition(s)

ancient, convey truths II 224, 235, 410
based on soul's memory II 424
corroborated by esotericism I 646
history &, are proofs II 336
living II 351
more reliable than history I 676; II 136-7, 349, 424
myths are I 425; II 235
proofs afforded by, rejected I 317
prove prehistoric civilization (Bailly) II 742-3
unbroken, of sanctuaries II 443
universal, safest guide II 349
universal, scientific weight of II 136-7, 217, 340
universal, supports occultism II 194

SD INDEX Tragos (Gk) goat, Azazel, Genesis & II 387

SD INDEX Traite de l'astronomie indienne . . .See Bailly


on cruciform couch II 558-9
initiate & three days' II 580
samadhi or mystic II 569n
seer & sushumna ray during I 515
third eye active in II 294

SD INDEX Trans. of the Geol. Soc. of Glasgow.See Thomson, Sir Wm.

SD INDEX Trans. of the Royal Soc. of Edinburgh.See Thomson, Sir William

SD INDEX Trans. of the Soc. of Biblical Archaeology.See Smith, George

SD INDEX Transcendentalists, Hegel & German I 50

SD INDEX Trans-Himalayan. See also Cis-Himalayan

arhat esoteric school I 157
esoteric doctrine & seven principles II 636
esotericism & Stanzas II 22n

OG Transmigration -- This word is grossly misunderstood in the modern Occident, as also is the doctrine comprised under the old Greek word metempsychosis, both being modernly supposed to mean, through the common misunderstanding of the ancient literatures, that the human soul at some time after death migrates into the beast realm and is reborn on earth in a beast body. The real meaning of this statement in ancient literature refers to the destiny of what theosophists call the life-atoms, but it has absolutely no reference to the destiny of the human soul, as an entity. Theosophy accepts all aspects of the ancient teaching, but explains and interprets them. Our doctrine in this respect unless, indeed, we are treating of the case of a "lost soul, "is "once a man, always a man." The human soul can no more migrate over and incarnate in a beast body than can the psychical apparatus of a beast incarnate in human flesh. Why? Because in the former case, the beast vehicle offers to the human soul no opening at all for the expression of the spiritual and intellectual and psychical powers and faculties and tendencies which make a man human. Nor can the soul of the beast enter into a human body, because the impassable gulf of a psychical and intellectual nature, which separates the two kingdoms, prevents any such passage from the one up into another so much its superior in all respects. In the former case, there is no attraction for the man beastwards; and in the latter case there is the impossibility of the imperfectly developed beast mind and beast soul finding a proper lodgment in what to it is truly a godlike sphere which it simply cannot enter. Transmigration, however, has a specific meaning when the word is applied to the human soul: the living entity migrates or passes over from one condition to another condition or state or plane, as the case may be, whether these latter be in the invisible realms of nature or in the visible realms, and whether the state or condition be high or low. The specific meaning of this word, therefore, implies nothing more than a change of state or of condition or of plane: a migrating of the living entity from one to the other, but always in conditions or estates or habitudes appropriate and pertaining to its human dignity.

In its application to the life-atoms, to which are to be referred the observations of the ancients with regard to the lower realms of nature, transmigration means briefly that the particular life-atoms, which in their aggregate compose man's lower principles, at and following the change that men call death migrate or transmigrate or pass into other bodies to which these life-atoms are attracted by similarity of development -- be these attractions high or low, and they are usually low, because their own evolutionary development is as a rule far from being advanced. Nevertheless, it should be remembered that these life-atoms compose man's inner -- and outer -- vehicles or bodies, and that in consequence there are various grades or classes of these life-atoms, from the physical upwards (or inwards if you please) to the astral, purely vital, emotional, mental, and psychical. This is, in general terms, the meaning of transmigration. The word means no more than the specific senses just outlined, and stops there. But the teaching concerning the destiny of the entity is continued and developed in the doctrine pertaining to the word metempsychosis.

WW Transmigration The subject is so difficult for the reason that it touches upon esoteric matters, and there is a great deal that cannot be said for reasons I think should be obvious to you all. But this much it will be proper to say: first, transmigration in one or another form was recognized by all the ancient world, in the sense that there is a close relationship between the 'souls' of all beings lower than man, commonly set forth under the saying the 'animal world' -- and this belief also includes the vegetable and the mineral. The popular conception of transmigration, as we explained at our first class, is that if a man does not reincarnate in a human body, he may, according to the unworthy life he may have led in a previous existence, find his next embodiment in an animal form. As we then remarked, that was what is called the so-called Pythagorean idea of metempsychosis, which however, was denounced by several of the most prominent ancient philosophers, as absurd, or ludicrous, or impossible. Syrianus, Iamblichus, Porphyry, Plotinus, Proclus, Hierocles, Plutarch the biographer, and indeed all the Neo-Platonic school refused to accept the so-called Pythagorean metempsychosis, that is to say, as it has been misunderstood in Christian times. Yet each and every one of these philosophers, and, as I have said, the whole of the ancient world, and the vast majority of mankind today, believe that there is a relation between the soul of man after death and the kingdoms of nature below man.

Now there is a certain truth in transmigration, using the word in its popular and misunderstood sense of the soul of man passing over or transmigrating into animals. It is this: the Higher Triad, that is to say Atma-Buddhi-Manas, can under no circumstances incarnate in an animal (sub-human) body; with one exception -- and I touch on this most reluctantly -- where it is conceivable that one of the Teachers or some other perfected being belonging to mankind, might under extraordinary circumstances find it advisable or necessary to enter an animal body. It is, however, an almost unheard-of and inconceivable probability, but it is a possibility; it can be done.

The lower quaternary, or the inferior four principles composing Man, is animal in its nature. At death it breaks up and goes to pieces, as the body breaks up and goes to pieces, returning the elements of which it was composed to the earth, to the astral world, and to the lower manasic sphere, from each of which it drew its respective elements. But those elements have been somewhat individualized with the power, the dignity, the divinity of human thought; and that impress persists, remains on the elements which compose man's lower nature. These elements inform, that is to say ensoul, the lower creatures. The higher of these lower elements which made up the lower quaternary of man will form the souls of the higher animals; the middle will form the souls of animals inferior to those, and the lowest portions, the dregs of the lower quaternary, will go to form the sensitive parts of plants. This does not mean that animals have no principles in the sense of our seven principles, except such as are drawn from the human dross and dregs and lees, which man casts off or leaves behind him after death. But the animals, the plants, even the mineral, draw this in; they aspire toward them. There is an old saying that the Gods eat men, live on men. We aspire to the Gods, to the spiritual beings higher than ourselves in the universe. From them we get our higher principles, from them we draw our inspiration, flashes of intuition, impulses to good; our moral sense is strengthened. In other words, everything which is higher than ourselves is like sunlight to us, enlightening us on our forward way as we progress; we live in the light of those who have gone beyond us. Even so are we gods to the lower creatures, strengthening them, leading them upward, feeding them, as it were, on what we have left behind. Therefore the coarse, ignorant, evil life which some men may have led stamps the atoms of his lower nature with a coarse, evil, and bestial impulse, and by a species of attraction, like to like, they seek out and are sought out by creatures similar to themselves.

SD INDEX Transmigration. See also Reincarnation

doctrine of I 261, 293, 440
gilgoulem [gilgulim] or I 568
of life-atoms II 671-2n
of souls & kundalini-sakti I 293


SD INDEX "Transmigration of the Life Atoms." See Blavatsky, H. P.


SD INDEX Traume eines Geistersehers. See Kant, I.

SD INDEX Treatise concerning The Principles of Human Knowledge.See Berkeley, G.

SD INDEX Treatise on Colour. See Newton,Opticks

SD INDEX Treatise on Electricity . . . . See Maxwell, J. C.

SD INDEX Treatise on Optics. See Brewster, D.

SD INDEX Tree(s). See also Asvattha, Sephirothal Tree, Yggdrasil

of Ahura Mazda II 97
armies of Assyria called II 496
of Bodhi II 589
of evolution II 259n
ferns larger than California giant II 733
w golden fruit given Jupiter I 128-9n
have souls (Hinduism) I 454
initiates, sorcerers or II 494-6, 560
Jesus called, of Life II 496
Jewish, & cross-worship phallic II 588
meaning of, symb II 587-9
on Mt Meru, serpent guards I 128-9n
mundane I 211; II 259n
savage tribes live in II 676
serpent, crocodile &, worship I 403-11
seven, or senses, mind II 637-8
symbolize secret knowledge I 128n
withering, or left-path adepts II 496

SD INDEX "Tree is known by its fruit" (Matthew 12:33) I 421

SD INDEX Tree of Being (Universe), triple seed of II 589

SD INDEX Tree of Eden I 114; II 97

initiates or II 494

SD INDEX Tree of Knowledge

Adam Kadmon II 4, 293
Adam tasted of, received intellect II 175
becomes Tree of Life II 587
dragons guard I 128-9n
esoteric or Secret Doctrine II 202
Eve, Juno, & fruit of I 128-9n
fourth race had tasted of II 134
fruits of, give life eternal II 588
of good & evil I 247; II 4, 124, 214-15, 293, 626n
fr India II 215
Metatron-Shekinah become II 215-16 &n
Ophis represents II 214-15
serpent, apple &, interpreted II 354-5
soma is fruit of II 499n
suffering generated under II 124
various II 215-16

TG Trees of Life. From the highest antiquity trees were connected with the gods and mystical forces in nature. Every nation had its sacred tree, with its peculiar characteristics and attributes based on natural, and also occasionally on occult properties, as expounded in the esoteric teachings. Thus the peepul or Ashvattha of India, the abode of Pitris (elementals in fact) of a lower order, became the Bo-tree or ficus religiosa of the Buddhists the world over, since Gautama Buddha reached the highest knowledge and Nirvana under such a tree. The ash tree, Yggdrasil, is the world-tree of the Norsemen or Scandinavians. The banyan tree is the symbol of spirit and matter, descending to the earth, striking root, and then re-ascending heavenward again. The triple-leaved palasa is a symbol of the triple essence in the Universe -- Spirit, Soul, Matter. The dark cypress was the world-tree of Mexico, and is now with the Christians and Mahomedans the emblem of death, of peace and rest. The fir was held sacred in Egypt, and its cone was carried in religious processions, though now it has almost disappeared from the land of the mummies; so also was the sycamore, the tamarisk, the palm and the vine. The sycamore was the Tree of Life in Egypt, and also in Assyria. It was sacred to Hathor at Heliopolis; and is now sacred in the same place to the Virgin Mary. Its juice was precious by virtue of its occult powers, as the Soma is with Brahmans, and Haoma with the Parsis. "The fruit and sap of the Tree of Life bestow immortality." A large volume might be written upon these sacred trees of antiquity, the reverence for some of which has survived to this day, without exhausting the subject.

SD INDEX Tree of Life. See also Asvattha, Yggdrasil

Adam driven fr, expl II 216
Babylonian II 104
Christians borrowed I 410
described I 405-6; II 216-17
Ennoia represents II 214-15
glyph of immortal being I 406
on Gnostic gems II 458
initiate crucified on II 560
kabbalistic I 614
life known only by I 58-9
microcosmic in macrocosmic II 97
Persian, & androgynes II 134
roots of, in heaven I 406
serpent connected w I 405
symbol fr India II 215
Tree of Knowledge becomes II 587
various II 97
Venus sign & II 30-1

SD INDEX Tree of the Hesperides, golden apples of I 128-9n

SD INDEX Tree of Wisdom (Eden), eating fruit of II 272

SD INDEX Trees of Righteousness, initiates called, in Asia Minor II 494

SD INDEX Trent, Council of II 209

WG Treta, third; name of the second of the four yugas or ages. It contains 1,296,000 years of mortals. (See Yuga.)

SD INDEX Treta, Tretagni (Skt) sacred triad of fire I 523

SD INDEX Treta-Yuga (Skt) II 308n. See also DvaparaYuga, Kali-Yuga, Satya-Yuga, Yugas

Brahma sacrifices to open II 625n
length of II 69
occurs in Bharata (Varsha) II 322
of third race II 520n
Vishnu as Chakravartin in II 483

TG Trefoil. Like the Irish shamrock, it has a symbolic meaning, "the three-in-one mystery" as an author calls it. It crowned the head of Osiris, and the wreath fell off when Typhon killed the radiant god. Some see in it a phallic significance, but we deny this idea in Occultism. It was the plant of Spirit, Soul, and Life.

TG Treta Yuga (Sk.). The second age of the world, a period of 1,296,000 years.

TG Triad, or the Three. The ten Sephiroth are contemplated as a group of three triads: Kether, Chochmah and Binah form the supernal triad; Chesed, Geburah and Tiphereth, the second; and Netzach, Hod and Yesod, the inferior triad. The tenth Sephira, Malkuth, is beyond the three triads. [W.W.W.]

The above is Orthodox Western Kabalah. Eastern Occultists recognise but one triad -- the upper one (corresponding to Atma-Buddhi and the "Envelope" which reflects their light, the three in one) -- and count seven lower Sephiroth, every one of which stands for a "principle", beginning with the Higher Manas and ending with the Physical Body -- of which Malkuth is the representative in the Microcosm and the Earth in the Macrocosm.

KT Triad or Trinity. In every religion and philosophy -- the three in One.

WGa Triad, the triad consists of Atma-Buddhi-Manas, and is the reincarnating man. It is the upper third of the Septenary; which see. Its symbol is an equilateral triangle.

SD INDEX Triad(s). See also Pyramids, Sephirothal Triad, Triangle

Agni, Vayu, Surya (Vedic) I 90
Akkadian II 54
Aristotle's, misinterpretation I 615-18
arupa I 213-14
becomes the Tetraktys I 60, 99
Chaldean II 26n
crocodile symb of human I 220 &n
diagram of I 242
emanates seven other numbers I 427
Father, Mother, Son I 18
female II 463
first II 80
firstborn, or O2, N2, H2 I 623
Gnostic I 351
higher, emanates quaternary II 595
higher, lower, & planets II 462
immortal, spiritual I 237
initial, manifested, creative I 278
intelligible & intellectual II 599
kabbalistic I 352, 354-5, 384
lower, emanated by quaternary II 595
monad evolves, & retires I 427, 573-4
planetary I 574 &n
Pythagorean I 440-1; II 599-600
root of manifestation I 15, 18
Theban, explained II 464
three in one I 278
Trimurti or II 591
upper Sephirothal I 130
which disappears at death I 122n


SD INDEX Triangle(s)

becomes Tetraktis I 60
in a circle I 613-14
circle, point & I 320-1
cube, circle & I 612
Deity is abstract, (occultism) I 19
double, & races (Isis Unveiled) II 533
double interlaced I 118; II 36, 533, 591-2
equilateral, Parker on I 316
Father-Mother-Son II 582
fire in possession of II 79
first came three or the II 594
first of the geometric figures II 575
first One or I 131
Gnostic I 351
kabbalistic I 354-5
kosmic, explained I 614-15
lower line of II 80
manifested, & hidden Tetraktys II 312n
marriage ceremony & I 614-15n
mysterious seven born fr upper II 574
point becomes, & quaternary II 612
pyramids & I 616-17
Pythagorean I 612; II 24, 111n
quaternary &, septenary man II 591-3
quaternary, Tetraktys & I 614
side lines of II 57
space, matter, spirit II 612
in the square II 36, 626
symbol of Deity I 113n
symbology of, (Ragon) II 575
ten dots & seven points I 612; II 111n
vehicle of Deity II 582

SD INDEX Triassic Period

marsupial fossils II 684
third race & mammals in II 713

SD INDEX Tribe(s), Tribal

cycles within national I 642
every, exalts its deity II 507
or karmic cycles I 642
savage, live in trees II 676

SD INDEX Tribes of Israel

disappeared during captivity II 130
ten lost I 651; II 130
two, Judah & Levi II 130
zodiacal signs & I 400, 651; II 200n

SD INDEX Tribhuja (Skt), triangle II 576

TG Tri-bhuvana, or Tri-loka (Sk.). The three worlds -- Swarga, Bhumi, Patala -- or, Heaven, Earth, and Hell in popular beliefs; esoterically, these are the Spiritual and Psychic (or Astral) regions, and the Terrestrial sphere.

WGa Tribhuvana, the words called Swarga, Bhumi, and Patala; vulgarly heaven, earth, and hell, but in occultism the Terrestrial, Psychic, and Spiritual spheres. See also Tri-Lokas.


SD INDEX Tri-bochana. See Trilochana

SD INDEX Tricephalos (Gk), three-headed Mercury II 542

TG Tridandi (Sk.). The name generally given to a class or sect of Sanyasis, who constantly keep in the hand a kind of club (danda) branching off into three rods at the top. The word is variously etymologized, and some give the name to the triple Brahmanical thread.

FY Tridandi (tri, "three," danda, "chastisement"), name of Brahmanical thread.

TG Tri-dasha (Sk.). Three times ten or "thirty". This is in round numbers the sum of the Indian Pantheon -- the thirty-three crores of deities -- the twelve Adityas, the eight Vasus, the eleven Rudras and the two Ashvins, or thirty-three kotis, or 330 millions of gods.

IN Tridasa (Skt) "Thrice ten," in round numbers the sum of the Hindu pantheon, 330 million deities (lives).

SD INDEX Tridasa (Skt) [thrice ten] Vedic deities I 71n

SD INDEX Tridunameis (Gk) [Three Powers], lower triad inPistis Sophia II 462, 512

SD INDEX Trigonias, fossil shells II 196

SD INDEX Trigonocephalus (of Portugal) man's saliva & venom of I 262n

SD INDEX Trigram(s) (of Fo-He) ciphers known before II 554

TG Trigunas (Sk.). The three divisions of the inherent qualities of differentiated matter -- i.e., of pure quiescence (satva), of activity and desire (rajas), of stagnation and decay (tamas). They correspond with Vishnu, Brahma, and Shiva. (See "Trimurti".)

SD INDEX Trigunas (Skt) three qualities I 348. See also Rajas, Sattva, Tamas


TG Trijnana, (Sk.). Lit., "triple knowledge". This consists of three degrees: (1) belief on faith; (2) belief on theoretical knowledge; and (3) belief through personal and practical knowledge.

TG Trikaya (Sk.). Lit., three bodies, or forms. This is a most abstruse teaching which, however, once understood, explains the mystery of every triad or trinity, and is a true key to every three-fold metaphysical symbol. In its most simple and comprehensive form it is found in the human Entity in its triple division into spirit, soul, and body, and in the universe, regarded pantheistically, as a unity composed of a Deific, purely spiritual Principle, Supernal Beings -- its direct rays -- and Humanity. The origin of this is found in the teachings of the pre-historic Wisdom Religion, or Esoteric Philosophy. The grand Pantheistic ideal, of the unknown and unknowable Essence being transformed first into subjective, and then into objective matter, is at the root of all these triads and triplets. Thus we find in philosophical Northern Buddhism (1) Adi-Buddha (or Primordial Universal Wisdom); (2) the Dhyani-Buddhas (or Bodhisattvas); (3) the Manushi (Human) Buddhas. In European conceptions we find the same: God, Angels and Humanity symbolized theologically by the God-Man. The Brahmanical Trimurti and also the three-fold body of Shiva, in Shaivism, have both been conceived on the same basis, if not altogether running on the lines of Esoteric teachings. Hence, no wonder if one finds this conception of the triple body -- or the vestures of Nirmanakaya, Sambhogakaya and Dharmakaya, the grandest of the doctrines of Esoteric Philosophy -- accepted in a more or less disfigured form by every religious sect, and explained quite incorrectly by the Orientalists. Thus, in its general application, the three-fold body symbolizes Buddha's statue, his teachings and his stupas; in the priestly conceptions it applies to the Buddhist profession of faith called the Triratna, which is the formula of taking "refuge in Buddha, Dharma, and Sangha". Popular fancy makes Buddha ubiquitous, placing him thereby on a par with an anthropomorphic god, and lowering him to the level of a tribal deity; and, as a result, it falls into flat contradictions, as in Tibet and China. Thus the exoteric doctrine seems to teach that while in his Nirmanakaya body (which passed through 100,000 kotis of transformations on earth), he, Buddha, is at the same time a Lochana (a heavenly Dhyani-Bodhisattva), in his Sambhogakaya "robe of absolute completeness", and in Dhyana, or a state which must cut him off from the world and all its connections; and finally and lastly he is, besides being a Nirmanakaya and a Sambhogakaya, also a Dharmakaya "of absolute purity", a Vairotchana or Dhyani-Buddha in full Nirvana! (See Eitel's Sanskrit-Chinese Dictionary.) This is the jumble of contradictions, impossible to reconcile, which is given out by missionaries and certain Orientalists as the philosophical dogmas of Northern Buddhism. If not an intentional confusion of a philosophy dreaded by the upholders of a religion based on inextricable contradictions and guarded "mysteries", then it is the product of ignorance. As the Trailokya, the Trikaya, and the Triratna are the three aspects of the same conceptions, and have to be, so to say, blended in one, the subject is further explained under each of these terms. (See also in this relation the term "Trisharana".)

SKv Trikaya, Dharmakaya, Sambhogakaya, Nirmanakaya The Trikaya or the three glorious vestures in which the Hierarchies of spiritual beings clothe themselves are the Dharmakaya, Sambhogakaya, and the Nirmanakaya. These glorious vestures which are composed of spiritual, ethereal, and astral substances are unfolded and strengthened as a man progresses on the upward path to Nirvana. The highest Cosmic Spirits function in the Dharmakaya, the intermediate grades of spiritual beings in the Sambhogakaya, and the guardian spirits of humanity, such as a Buddha of Compassion, in the Nirmanakaya. The highest robe, the Dharmakaya or the body (kaya) of the Law (dharma), is that vesture in which all Nirvanins live. One who chooses to live in the Dharmakaya loses all sense of egoity and is freed from all the limitations and sufferings of the worlds of form beneath -- "The dew-drop slips into the shining sea" of Oneness with Reality. The second and intermediate robe, the Sambhogakaya, or the vesture of sambhoga -- delightful participation -- is that lofty ethereal body in which a Buddha or a god may partake of a certain portion of the wisdom and bliss and repose of Nirvana and the freedom from earthly concerns and at the same time retain his self-consciousness as an individual. The third and lowest vesture of an astral texture, the Nirmanakaya, or the 'creating' or 'forming' kaya or body, is chosen by a Bodhisattva who becomes a Buddha of Compassion. He gives up the unspeakable bliss of Nirvana in order to live a 'Secret Life' of service to humanity.

Dr. de Purucker in his Occult Glossary describes a Nirmanakaya thus:

He is one who lives on the plane of being next superior to the physical plane, and his purpose in so doing is to save men from themselves by being with them, and by continuously instilling thoughts of self-sacrifice, of self-forgetfulness, of spiritual and moral beauty, of mutual help, of compassion, and of pity.

The Nirmanakaya is sometimes considered as the highest vesture because of the wondrous self-sacrifice involved. When Gautama the Buddha died, his Divine Ego entered the Dharmakaya, his Spiritual Ego the Sambhogakaya, and his enlightened Human Ego or the Bodhisattva-part of him chose the Nirmanakaya.


TG Tri-kuta (Sk.). Lit., "three peaks'. The mountain on which Lanka (modern Ceylon) and its city were built. It is said, allegorically, to be a mountain range running south from Meru. And so no doubt it was before Lanka was submerged, leaving now but the highest summits of that range out of the waters. Submarine topography and geological formation must have considerably changed since the Miocene period. There is a legend to the effect that Vayu, the god of the wind, broke the summit off Meru and cast it into the sea, where it forthwith became Lanka.

TG Trilcohana (Sk.). Lit., "three-eyed", an epithet of Shiva. It is narrated that while the god was engaged one day on a Himalayan summit in rigid austerities, his wife placed her hand lovingly on his third eye, which burst from Shiva's forehead with a great flame. This is the eye which reduced Kama, the god of love (as Mara, the tempter), to ashes, for trying to inspire him during his devotional meditation with thoughts of his wife.

SD INDEX Trilithic Raised Stones in Asia, Europe, Etruria, etc II 346n

SD INDEX Trilobites

not result of gradual change II 697
in oceans of Primary Age II 160

SD INDEX Trilochana (Skt) three-eyed

Rudra-Siva called II 502n
three-eyed II 295

TG Trailokya, or Trilokya (Sk.). Lit., the "three regions" or worlds; the complementary triad to the Brahmanical quaternary of worlds named Bhuvanatraya. A Buddhist profane layman will mention only three divisions of every world, while a non-initiated Brahman will maintain that there are four. The four divisions of the latter are purely physical and sensuous, the Trailokya of the Buddhist are purely spiritual and ethical. The Brahmanical division may be found fully described under the heading of Vyahritis, the difference being for the present sufficiently shown in the following parallel: --

Brahmanical Division of the Worlds. -- Buddhist Division of the Regions.

1. Bhur, earth. -- 1. World of desire, Kamadhatu or Kamaloka.
2. Bhuvah, heaven, firmament. -- 2. World of form, Rupadhatu.
3. Swar, atmosphere, the sky. -- 3. The formless world, Arupadhatu.
4. Mahar, eternal luminous essence. -- [See 3 above]

All these are the worlds of post mortem states. For instance, Kamaloka or Kamadhatu, the region of Mara, is that which mediaeval and modern Kabalists call the world of astral light, and the "world of shells". Kamaloka has, like every other region, its seven divisions, the lowest of which begins on earth or invisibly in its atmosphere; the six others ascend gradually, the highest being the abode of those who have died owing to accident, or suicide in a fit of temporary insanity, or were otherwise victims of external forces. It is a place where all those who have died before the end of the term allotted to them, and whose higher principles do not, therefore, go at once into Devachanic state -- sleep a dreamless sweet sleep of oblivion, at the termination of which they are either reborn immediately, or pass gradually into the Devachanic state. Rupadhatu is the celestial world of form, or what we call Devachan. With the uninitiated Brahmans, Chinese and other Buddhists, the Rupadhatu is divided into eighteen Brahma or Devalokas; the life of a soul therein lasts from half a Yuga up to 16,000 Yugas or Kalpas, and the height of the "Shades" is from half a Yojana up to 16,000 Yojanas (a Yojana measuring from five and a half to ten miles!!), and such-like theological twaddle evolved from priestly brains. But the Esoteric Philosophy teaches that though for the Egos for the time being, everything or everyone preserves its form (as in a dream), yet as Rupadhatu is a purely mental region, and a state, the Egos themselves have no form outside their own consciousness. Esotericism divides this "region" into seven Dhyanas, "regions", or states of contemplation, which are not localities but mental representations of these. Arupadhatu: this "region" is again divided into seven Dhyanas, still more abstract and formless, for this "World" is without any form or desire whatever. It is the highest region of the post mortem Trailokya; and as it is the abode of those who are almost ready for Nirvana, and is, in fact, the very threshold of the Nirvanic state, it stands to reason that in Anupadhatu (or Arupavachara) there can be neither form nor sensation, nor any feeling connected with our three dimensional Universe.

WG Tri-lokas, the three worlds -- of men, gods and semi-divine beings. (tri, three; lokas, worlds.)


SD INDEX Trimorphos (Gk) three-formed

Diana-Hecate-Luna I 387 &n
three moon-phases or I 395
various equivalents of I 396

TG Trimurti (Sk.). Lit., "three faces", or "triple form" -- the Trinity. In the modern Pantheon these three persons are Brahma, the creator, Vishnu, the preserver, and Shiva, the destroyer. But this is an after-thought, as in the Vedas neither Brahma nor Shiva is known, and the Vedic trinity consists of Agni, Vayu and Surya; or as the Nirukta explains it, the terrestrial fire, the atmospheric (or aerial), and the heavenly fire, since Agni is the god of fire, Vayu of the air, and Surya is the sun. As the Padma Purana has it: "In the beginning, the great Vishnu, desirous of creating the whole world, became threefold: creator, preserver, destroyer. In order to produce this world, the Supreme Spirit emanated from the right side of his body, himself, as Brahma; then, in order to preserve the universe, he produced from the left side of his body Vishnu; and in order to destroy the world he produced from the middle of his body the eternal Shiva. Some worship Brahma, some Vishnu, others Shiva; but Vishnu, one yet threefold, creates, preserves, and destroys, therefore let the pious make no difference between the three." The fact is, that all the three "persons" of the Trimurti are simply the three qualificative gunas or attributes of the universe of differentiated Spirit-Matter, self-formative, self-preserving and self-destroying, for purposes of regeneration and perfectibility. This is the correct meaning; and it is shown in Brahma being made the personified embodiment of Rajoguna, the attribute or quality of activity, of desire for procreation, that desire owing to which the universe and everything in it is called into being. Vishnu is the embodied Sattvaguna, that property of preservation arising from quietude and restful enjoyment, which characterizes the intermediate period between the full growth and the beginning of decay; while Shiva, being embodied Tamoguna -- which is the attribute of stagnancy and final decay -- becomes of course the destroyer. This is as highly philosophical under its mask of anthropomorphism, as it is unphilosophical and absurd to hold to and enforce on the world the dead letter of the original conception.

FY Trimurti, the Indian Trinity -- Brahma, Vishnu and Siva, Creator, Preserver and Destroyer.

WGa Trimurti, the name of the Hindu trinity, of Brahma, Vishnu, and Siva, or creation, preservation, and destruction. In some old pictures the Trimurti is shown appearing on a lotus which springs from Krishna's body.

SKv Trimurti, Brahma, Vishnu, Siva The Trimurti is the Hindu Solar Triad; a compound of tri -- three, and murti -- manifestation or form. This Trimurti or 'Trinity' is composed of Brahma, the Emanator or Evolver, Vishnu, the Sustainer or Preserver, and Siva, the Beneficent Destroyer and Regenerator. Brahma is derived from the verb-root brih -- to expand; and Vishnu from the verb-root vis -- to pervade. Siva is a word meaning 'kindly,' 'auspicious'; thus Siva is often called 'the Propitious One,' because she destroys the old and worn out and degenerate, and awakens something higher and more spiritual. Imagine life, if the old never died, if all things remained the same forever! Could anything more terrible be conceived of in a Universe which is built up of beings permeated with the impulse of becoming?

The One Mightiest God of the Solar System is called Brahma when he becomes Rajasic or active and brings forth the Solar System; is called Vishnu when by means of his Sattvika quality of purity and truth he preserves all created things through the successive cycles of existence; is called Siva when, filled with the quality of Tamas, he destroys the Solar System and dies, and then reposes for a long cycle in the depths of some greater being than himself, only to come forth refreshed again to evolve still higher.

In Isis Unveiled, Volume II, pages 277-8, H. P. Blavatsky says that Brahma, Vishnu, and Siva "are a trinity in a unity, and like the Christian trinity, they are mutually convertible. In the esoteric doctrine they are one and the same manifestation of him 'whose name is too sacred to be imagined.' "

SP Trimurti -- the triple form or trinity of Hinduism:

Brahma -- the creator
Visnu -- the preserver
Siva -- the destroyer.

SD INDEX Trimurti (Skt) having three forms

Brahma, Siva, Vishnu II 313
hypostases of I 571
Sephirah, Hokhmah, Binah is I 355
Soma embodies triple power of I 398
three kabbalistic heads or I 381
triad or II 591
Vedic, or Agni, Vayu, Surya I 90

SD INDEX Trinite Chretienne devoilee. See Lizeray, H.

TG Trinity. Everyone knows the Christian dogma of the "three in one" and "one in three "; therefore it is useless to repeat that which may be found in every catechism. Athanasius, the Church Father who defined the Trinity as a dogma, had little necessity of drawing upon inspiration or his own brain power; he had but to turn to one of the innumerable trinities of the heathen creeds, or to the Egyptian priests, in whose country he had lived all his life. He modified slightly only one of the three "persons". All the triads of the Gentiles were composed of the Father, Mother, and the Son. By making it "Father, Son, and Holy Ghost", he changed the dogma only outwardly, as the Holy Ghost had always been feminine, and Jesus is made to address the Holy Ghost as his "mother" in every Gnostic Gospel.

WW Trinity (Christian) … I would like to develop the Christian doctrine concerning the Trinity, because upon it hangs … a good comprehension of what the Christians regard as one of the greatest mysteries of their faith…

Let us take the question of the Trinity first. You will remember that we came to the conclusion that the Christians were Trinitarians: they believe in a Trinity. This Trinity was composed of three persons, Father, Son, and Holy Ghost. The Trinity is not an original Christian doctrine. It was born in the early centuries of Christianity, and the reference to what are called the "three witnesses", in the well-known verse, I John 7, 8, has been proved to be an interpolation; the three oldest codices -- the Sinaitic, the Vatican, the Alexandrian, do not have it. The early Christian teaching about the Trinity was substantially this: all three persons of the Trinity are co-eternal, co-substantial, have one will; yet as there are three persons in one god-head, it is conceived to be in the nature of the Trinity that these three persons can exist, each one not separate, not apart, from the other two, but in some indefinable manner can have an individual being -- as they put it, three persons in one God; not three Gods but one God, yet three persons. We can figure it possibly as a triangle, looking at it from a theosophical point of view. I do not know that the Christians will so accept it, but at least it will give some conception of what their idea seems to be. We will call this (…pointing to the apex) the Father, this (pointing to left-hand corner) the Son, and this the Holy Ghost.

Some of the greatest quarrels in the history of Christianity have arisen with regard to the mutual relations and dignities of the three persons, especially as concerned in the 'incarnation' and status of the Word, Jesus Christ. In the early centuries of Christianity, as said, there was no set doctrine; ideas were inchoate, vague, floating, before they crystallized in the Nicene Symbol (the Nicene Creed.) The word Nicene is from the name of a town in Bithynia, in Asia Minor, Nicaes, Nikaia in Greek, (and it is commonly called Nice in English, hence 'Nicene'). A council was held there in the beginning of the 4th century, in 325 A.D., which had been convoked by the Emperor Constantine to determine certain theological quarrels, and here the dogmas of the Christian faith found their embodiment or exposition in the Nicene Symbol or the Nicene Creed, that settled -- since this Council is considered 'ecumenical' or universal -- so far as those churches which accepted the Nicene Creed were concerned, the dogma of the divinity of the Son, leaving the status of the Holy Ghost still rather vague. Then later, the Council held at Constantinople in 381 (the 'second general' Council) settled a quarrel regarding the divinity of the Holy Ghost. It set forth that the three persons are one Godhead: the Father and the Holy Ghost and the Son; the son was from God, "begotten, not made." Being of one substance with the Father, the Holy Ghost was considered as co-essential, that is, of the same essence, co-substantial; therefore, Father, Son, and the Holy Ghost are one. In the present Nicene Creed as used by the Western Church (not by the Greek) there are the words "and from the Son" -- the famous 'filioque' clause. Those words were first put in the Nicene Creed as an interpolation in the 6th Century. The Greek church does not recognize that the Holy Ghost proceeds from the Father and the Son. The Greek says that the Holy Ghost proceeds from the Father alone. Up until the 9th century the Roman Catholic church fought strongly for the same conception, although the Filioque Clause, meaning "and from the son" ("the Holy Ghost proceedeth from the Father and from the Son, who together with the Father and the Son is worshiped and glorified") was finally accepted. We thus see that this creed is an evolution, a fruit of changing ideas.

The Latin Church, that is the Church of Rome, now professes what is called the "Double procession", that is to say, the procession, emanation of the Holy Ghost from the Father -- one; and from the Son -- two. The Greek Church holds to the "single procession," to wit, that the Holy Ghost proceeds from the Father alone. Historically, from the standpoint of priority of belief, they are correct. Mystically, possibly as much can be said for the one as for the other; but unquestionably the early Christian faith was "from the Father", and "and from the Son". The Filioque Clause, about which there have been so many quarrels, was an interpolation of the 6th century. In the 9th century, as said before, the Roman Church still strongly opposed it; but in the 11th century it was the accepted and orthodox symbol, or form rather, of faith, of the Western Church. This includes the Church of Rome and nearly all Churches which in the West have more or less taken their origin from the Church of Rome -- the Anglican Communion, the Lutheran Communion, etc. [[Elsewhere]] I … have a great deal more to say about these things and the degree and amount by which the new faith, later called Christianity, was affected by the golden thread of Theosophy running down from archaic ages.

SD INDEX Trinity (ies). See also Logos, Triad, Trimurti

Christian, purely astronomical II 358, 540
Diana-Hecate-Luna I 387
double mystery of I 58
dragon, second person of II 355
Egyptian II 462
esoteric & Christian I 18-19, 574n
Greek, Chaos-Gaia-Eros I 109
highest I 429-30
Hindu, Christian, & Brahmin forgery I xxxi &n
Kabbala on, (Skinner) II 38
kabbalistic I 337, 343, 346, 384, 447
kosmos emanated fr I 337
Kwan-yin & I 136
light, heat, moisture I 2-3
matter-force-chance I 505
Moon prototype of our I 387, 396
origin of Christian I 113n
perfect cube among Christians I 19
personal, of Christians II 236n
primordial cosmic II 107
Reuchlin on II 601
St Michael just below II 479
spirit, soul, & matter I 49
Sun, Mercury, Venus II 540
in Tao-teh-ching (Amyot) I 472
Theban II 464
three aspects of universe I 278
three steps of Vishnu & I 433n
triangle symbol of (occult) I 19
unified in supersensuous world I 614
unity & quaternary I 58-9
Voice-Spirit-Word or I 337


SD INDEX Trinity College (Cambridge) II 132

SD INDEX Trinosophists (Masonic order) founded by Ragon II 575

TG Tripada (Sk.). "Three-footed", fever, personified as having three feet or stages of development -- cold, heat and sweat.

SD INDEX Tripartite, Earth is II 758

TG Tripitaka (Sk.). Lit., "the three baskets"; the name of the Buddhist canon. It is composed of three divisions: (1) the doctrine; (2) the rules and laws for the priesthood and ascetics; (3) the philosophical dissertations and metaphysics: to wit, the Abhidharma, defined by Buddhaghosa as that law (dharma) which goes beyond (abhi) the law. The Abhidharma contains the most profoundly metaphysical and philosophical teachings, and is the store-house whence the Mahayana and Hinayana Schools got their fundamental doctrines. There is a fourth division -- the Samyakta Pitaka. But as it is a later addition by the Chinese Buddhists, it is not accepted by the Southern Church of Siam and Ceylon.

WG Tri-pitakas, the three classes of the sacred books of the Buddhists, viz: Sutra-Pitaka, Vinaya-Pitaka and Abhidharma-Pitaka. (tri, three; pitaka, basket, collection.)

SD INDEX Tripitaka (Buddhist "Three Baskets") I xxxviii

SD INDEX Tripurantaka Siva (Skt) statue of, in India House II 591

SD INDEX Tripurasura (Skt)

Karttikeya slayer of II 549n
statue of Mahadeva destroying II 591

TG Triratna, or Ratnatraya (Sk.). The Three Jewels, the technical term for the well-known formula "Buddha, Dharma and Sangha" (or Samgha), the two latter terms meaning, in modern interpretation, "religious law" (Dharma), and the "priesthood" (Sangha). Esoteric Philosophy, however, would regard this as a very loose rendering. The words "Buddha, Dharma and Sangha", ought to be pronounced as in the days of Gautama, the Lord Buddha, namely "Bodhi, Dharma and Sangha"; and interpreted to mean "Wisdom, its laws and priests", the latter in the sense of "spiritual exponents", or adepts. Buddha, however, being regarded as personified "Bodhi" on earth,. a true avatar of Adi-Buddha, Dharma gradually came to be regarded as his own particular law, and Sangha as his own special priesthood. Nevertheless, it is the profane of the later (now modern) teachings who have shown a greater degree of natural intuition than the actual interpreters of Dharma, the Buddhist priests. The people see the Triratna in the three statues of Amitabha, Avalokiteshvara and Maitreya Buddha; i.e., in "Boundless Light" or Universal Wisdom, an impersonal principle which is the correct meaning of Adi-Buddha; in the "Supreme Lord" of the Bodhisattvas, or Avalokiteshvara; and in Maitreya Buddha, the symbol of the terrestrial and human Buddha, the "Manushi Buddha". Thus, even though the uninitiated do call these three statues "the Buddhas of the Past, the Present and the Future", still every follower of true philosophical Buddhism -- called "atheistical" by Mr. Eitel -- would explain the term Triratna correctly. The philosopher of the Yogacharya School would say -- as well he could -- Dharma is not a person but an unconditioned and underived entity, combining in itself the spiritual and material principles of the universe, whilst from Dharma proceeded, by emanation, Buddha ['reflected' Bodhi rather], as the creative energy which produced, in conjunction with Dharma, the third factor in the trinity, viz., 'Samgha', which is the comprehensive sum total of all real life." Samgha, then, is not and cannot be that which it is now understood to be, namely, the actual "priesthood"; for the latter is not the sum total of all real life, but only of religious life. The real primitive significance of the word Samgha or "Sangha" applies to the Arhats or Bhikshus, or the "initiates", alone, that is to say to the real exponents of Dharma -- the divine law and wisdom, coming to them as a reflex light from the one "boundless light". Such is its philosophical meanings. And yet, far from satisfying the scholars of the Western races, this seems only to irritate them; for E. J. Eitel, of Hongkong, remarks, as to the above: "Thus the dogma of a Triratna, originating from three primitive articles of faith, and at one time culminating in the conception of three persons, a trinity in unity, has degenerated into a metaphysical theory of the evolution of three abstract principles"! And if one of the ablest European scholars will sacrifice every philosophical ideal to gross anthropomorphism, then what can Buddhism with its subtle metaphysics expect at the hands of ignorant missionaries?

TG Trisharana (Sk.). The same as "Triratna" and accepted by both the Northern and Southern Churches of Buddhism. After the death of the Buddha it was adopted by the councils as a mere kind of formula fidei, enjoining "to take refuge in Buddha to take refuge in Dharma", and "to take refuge in Sangha", or his Church, in the sense in which it is now interpreted; but it is not in this sense that the "Light of Asia" would have taught the formula. Of Trikaya, Mr. E. J. Eitel, of Hongkong, tells us in his Handbook of Chinese Buddhism that this "tricho-tomism was taught with regard to the nature of all Buddhas. Bodhi being the characteristic of a Buddha" -- a distinction was made between "essential Bodhi" as the attribute of the Dharmakaya, i.e., "essential body"; "reflected Bodhi" as the attribute of Sambhogakaya; and "practical Bodhi" as the attribute of Nirmanakaya. Buddha combining in himself these three conditions of existence, was said to be living at the same time in three different spheres. Now, this shows how greatly misunderstood is the purely pantheistical and philosophical teaching. Without stopping to enquire how even a Dharmakaya vesture can have any "attribute" in Nirvana, which state is shown, in philosophical Brahmanism as much as in Buddhism, to be absolutely devoid of any attribute as conceived by human finite thought -- it will be sufficient to point to the following: -- (1) the Nirmanakaya vesture is preferred by the "Buddhas of Compassion" to that of the Dharmakaya state, precisely because the latter precludes him who attains it from any communication or relation with the finite, i.e., with humanity; (2) it is not Buddha (Gautama, the mortal man, or any other personal Buddha) who lives ubiquitously in "three different spheres, at the same time", but Bodhi, the universal and abstract principle of divine wisdom, symbolised in philosophy by Adi-Buddha. It is the latter that is ubiquitous because it is the universal essence or principle. It is Bodhi, or the spirit of Buddhaship, which, having resolved itself into its primordial homogeneous essence and merged into it, as Brahma (the universe) merges into Parabrahm, the ABSOLUTENESS -- that is meant under the name of "essential Bodhi". For the Nirvanee, or Dhyani-Buddha, must be supposed -- by living in Arupadhatu, the formless state, and in Dharmakaya -- to be that "essential Bodhi" itself. It is the Dhyani Bodhisattvas, the primordial rays of the universal Bodhi, who live in "reflected Bodhi" in Rupadhatu, or the world of subjective "forms"; and it is the Nirmanakayas (plural) who upon ceasing their lives of "practical Bodhi", in the "enlightened" or Buddha forms, remain voluntarily in the Kamadhatu (the world of desire), whether in objective forms on earth or in subjective states in its sphere (the second Buddhakshetra). This they do in order to watch over, protect and help mankind. Thus, it is neither one Buddha who is meant, nor any particular avatar of the collective Dhyani Buddhas, but verily Adi-Bodhi -- the first Logos, whose primordial ray is Mahabuddhi, the Universal Soul, ALAYA, whose flame is ubiquitous, and whose influence has a different sphere in each of the three forms of existence, because, once again, it is Universal Being itself or the reflex of the Absolute. Hence, if it is philosophical to speak of Bodhi, which "as Dhyani Buddha rules in the domain of the spiritual" (fourth Buddhakshetra or region of Buddha); and of the Dhyani Bodhisattvas "ruling in the third Buddhakshetra" or the domain of ideation; and even of the Manushi Buddhas, who are in the second Buddhakshetra as Nirmanakayas -- to apply the "idea of a unity in trinity" to three personalities -- is highly unphilosophical.

TG Trishna (Sk.). The fourth Nidana; spiritual love.

WG Trishna, thirst; thirst for life.

OG Trishna -- (Sanskrit) The meaning of this word is "thirst" or "longing," but it is a technical term imbodying the idea that it is this "thirst" for the things which the human ego formerly knew, and which it wills and desires to know again -- things familiar and akin to it from past experiences -- which draws the intermediate nature or human ego of man back again to incarnation in earth-life. It is attracted anew to what is to it old and familiar worlds and scenes; it thirsts for the manifested life comprising them, for the things which it formerly made akin to itself; and thus is it attracted back to those spheres which it left at some preceding period of its evolutionary journey through them, when death overtook it. Its attraction to return to earth is naught but an operation of a law of nature. Here the intermediate nature or human ego sowed the seeds of thought and of action in past lives, and here therefore must it of necessity reap their fruits. It cannot reap where it has not sown, as is obvious enough. It never goes whither it is not attracted or drawn. After death has released the intermediate nature, and during long ages has given to it its period of bliss and rest and psychical recuperation -- much as a quiet and reposeful night's sleep is to the tired physical body -- then, just as a man reawakens by degrees, so does this intermediate nature or human ego by degrees recede or awaken from that state of rest and bliss called devachan. And the seeds of thoughts, the seeds of actions which it had done in former lives, are now laid by in the fabric of itself -- seeds whose natural energy is still unexpended and unexhausted -- and inhere in that inner psychical fabric, for they have nowhere else in which to inhere, since the man produced them there and they are a part of him. These seeds of former thoughts and acts, of former emotions, desires, loves, hates, yearnings, and aspirations, each one of such begins to make itself felt as an urge earthwards, towards the spheres and planes in which they are native, and where they naturally grow and expand and develop. In this our present life, all of us are setting in motion causes in thought and in action which will bring us back to this earth in the distant future. We shall then reap the harvest of the seeds of thought and action that we are in this present life planting in the fields of our human nature. In the Pali books of the Orient this word is called tanha.

SKf Trishna Literally 'thirst' or 'desire'; derived from the verb-root trish -- to thirst, to desire. In Eastern philosophy Trishna is applied to that desire for manifested life which brings humans back and back again into earth-life. Trishna is synonymous with the Pali word Tanha (q. v.).

SP Trsna [trishna] -- thirst or craving. Pali tanha.


TG Trishula (Sk.). The trident of Shiva.

SD INDEX Trismegistus. See Hermes Trismegistos

SD INDEX Tristan da Cunha Island, Atlantic ridge extends to II 333

SD INDEX Trisula (Skt) trident of Siva II 548-9

TG Trisuparna (Sk.). A certain portion of the Veda, after thoroughly studying which a Brahman is also called a Trisuparna.

SD INDEX Trisuparna (Skt), Brahman whose forefathers drank Soma I 210; II 590

SD INDEX Triteye [Tritiya] (Skt) three rajamsi or worlds II 621-2

SD INDEX Tritheim, Johannes, or Trithemius

on astral light II 512n
----- Concerning the Seven Secondaries
seven spiritual intelligences I 453n

TG Trithemius. An abbot of the Spanheim Benedictines, a very learned Kabbalist and adept in the Secret Sciences, the friend and instructor of Cornelius Agrippa.

TG Triton (Gr.). The son of Poseidon and Amphitrite, whose body from the waist upwards was that of a man and whose lower limbs were those of a dolphin. Triton belongs in esoteric interpretation to the group of fish symbols -- such as Oannes (Dagon), the Matsya or Fish-avatar, and the Pisces, as adopted in the Christian symbolism. The dolphin is a constellation called by the Greeks Capricornus, and the latter is the Indian Makara. It has thus an anagrammatical significance, and its interpretation is entirely occult and mystical, and is known only to the advanced students of Esoteric Philosophy. Suffice to say that it is as physiological as it is spiritual and mystical. (See Secret Doctrine II., pp. 578 and 579.)

SD INDEX Triton (Gk) [son of Poseidon], Man-Fish or Matsya avatara II 578


man, limiting influence of I 225-6
nature of differentiated substance I 614

WGa Triveni, the junction of the three minor currents respectively called Ida, Pingala, and Sushumna, called also best of all places of pilgrimage or Tirtharaja. This is because the discovery of these powers and currents is made by effort or pilgrimage to them, and when the spot is found complete mastery over self becomes possible.

TG Trividha Dvara (Sk.). Lit., the "three gates", which are body, month, and mind; or purity of body, purity of speech, purity of thought -the three virtues requisite for becoming a Buddha.

TG Trividya (Sk.). Lit., "the three knowledges" or "sciences". These are the three fundamental axioms in mysticism: -- (a) the impermanency of all existence, or Anitya; (b) suffering and misery of all that lives and is, or Dukha; and (c) all physical, objective existence as evanescent and unreal as a water-bubble in a dream, or Anatma.

TG Trivikrama (Sk.). An epithet of Vishnu used in the Rig Veda in relation to the "three steps of Vishnu". The first step he took on earth, in the form of Agni; the second in the atmosphere, in the form of Vayu, god of the air; and the third in the sky, in the shape of Surya, the sun.

TG Triyana (Sk.). "The three vehicles" across Sansara -- the ocean of births, deaths, and rebirths -- are the vehicles called Sravaka, Pratyeka Buddha and Bodhisattva, or the three degrees of Yogaship. The term Triyana is also used to denote the three schools of mysticism -- the Mahayana, Madhymayana and Hinayana schools; of which the first is the "Greater", the second the "Middle", and the last the "Lesser" Vehicle. All and every system between the Greater and the Lesser Vehicles are considered "useless". Therefore the Pratyeka Buddha is made to correspond with the Madhyimayana. For, as explained, "this (the Pratyeka Buddha state) refers to him who lives all for himself and very little for others, occupying the middle of the vehicle, filling it all and leaving no room for others". Such is the selfish candidate for Nirvana.

SD INDEX Triyuga(m) (Skt) [three ages], plants came in, before the gods II 52n

SD INDEX Troad (region around Troy) fire (Kabiri) worship in II 363

SD INDEX Troglodyte (cave dweller) gap betw man &, (Huxley) II 315n

SD INDEX Trojan(s). See also Troy

ancestors pure Aryans II 101
origin of, religion II 796
War closer to 6000 BC II 437n

MO Troll [[Norse]] Nature sprite, mischievous

SD INDEX Tropical Year II 76. See also Sidereal Year

circle of, called serpent II 356
length of, & 370 "leaps" II 505
subraces & II 446

SD INDEX Tropic of Cancer, Atala on same degree as II 403

SD INDEX Tropics (ical)

Fohat & I 204
Poles once had, climate II 11-12, 726
recede four degrees fr poles each sidereal year II 331


end of, foretold by Ophite stone II 342
founding of, interpreted II 796
regarded as myth II 236, 440, 441
Schliemann proved existence of II 236
skeleton of giant killed at II 278
swastika uncovered at II 101, 586

MO Trudgalmer [[Norse]] (trood-yell-mer) Cosmic Thor

SD INDEX True Intellectual System. See Cudworth, R.

SD INDEX Trumholdt, Prof. See Humboldt, F. H. A. von


For a fuller description of this topic by articles, excerpts, and possibly further links; hyperlink to the Truth, Ethics, Duality section of another site.

VS four modes of Truth (I 43) [[p. 20]] The "four modes of truth" are, in Northern Buddhism, Ku "suffering or misery"; Tu the assembling of temptations; Mu "their destructions" and Tau, the "path." The "five impediments" are the knowledge of misery, truth about human frailty, oppressive restraints, and the absolute necessity of separation from all the ties of passion and even of desires. The "Path of Salvation" is the last one.

VS Hast not thou entered Tau, "the Path" that leads to knowledge the fourth truth? (I 45) [[p. 22]] This is the fourth "Path" out of the five paths of rebirth which lead and toss all human beings into perpetual states of sorrow and joy. These "paths" are but sub-divisions of the One, the Path followed by Karma.

SD INDEX Truth(s). See also Paramartha

absolute I 48, 53
always has its champions I 297
ancient, disfigured II 515-16
can never be killed I xl
described as a woman I 352
esoteric, never change I 312
Four (Buddhist) I 45
is the daughter of time II 571
love it, aspire to it II 640
Master unable to give whole I 168
moral death to revealers of I 299
no religion higher than I iii; II iii, 798
not exclusive property of West I 279
occult, tabooed I 297-8
preserved thru initiation I xxxvi
primeval, killed by dogma II 797
relative I 48
rests on facts II 711
reticence concerning I 167
satya age of II 146
search for, endless II 640
should be sole aim of science I 509
spiritual, taught man I 267
there is no new I xxxvi-vii
time best test of, (Laing) II 662
of today, yesterday's falsehoods II 442
tradition based on II 264, 777
universal in antiquity I 285
visible to eye of seer xxxvi

MO Trym [[Norse]] (trim) [noise, battle] A giant: our physical planet Earth

SD INDEX Tsaba. See Tseba'ah

SD INDEX Tsaddiq (Heb, Sadic, Sydic, Zedek in tx)

Agruerus, Saturn are II 142 &n
Kabiri, Titans, sons of II 142, 392
Melchizedek, Father Sadik II 392
Noah was II 391-2

SD INDEX Tsaidam, Western (China) hidden libraries in I xxiv

SD INDEX Tsan (Stanza) fraction I 140

TG Tsanagi-Tsanami (Jap.). A kind of creative god in Japan.

SD INDEX Tsanagi-Tsanami [Isanagi-Isanami] (Jap) I 217, 241

SD INDEX Tsang (Tib), Alaya or I 48

SD INDEX Ts'an t'ung ch'i. See Wei Po-yang

SD INDEX Tsaphon (Heb, Tzaphon in tx) north wind I 466

SD INDEX Tseba'ah (Heb, Tsaba, Saba in tx; sing) II 366, 501.See Tseba'oth (pl)

SD INDEX Tseba'oth (Heb, Sabao, Sabaoth in tx) hosts. See also Iao

genius of Mars I 577; II 538n
Iao-, the ten-lettered god II 603
Jehovah & I 438, 576
Saturn or I 459
stellar spirit I 449
thirty-two paths & II 39
Thoth-, or the Bear II 115n

SD INDEX Tselem (Heb, Tsala, Tzelem in tx) image

Adam the, of the elohim II 137
four Adams & II 457, 503-4
reflects Michael & Samael II 378
several in Kabbala II 633

TG Tsien-Sin (Chin.). The "Heaven of Mind", Universal Ideation and Mahat, when applied to the plane of differentiation: "Tien-Sin" (q.v.) when referring to the Absolute.

SEE ALSO; HSIEN-SIN vice versa

TG Tsien-Tchan (Ch.). The universe of form and matter.

SD INDEX Tsien-Tchan. See Hsien-Chan

SD INDEX Tsin Dynasty. See Ch'in Dynasty

SD INDEX Tsin She Hwang-ti. See Shih Huang Ti

TG Tsi-tsai (Chin.). The "Self-Existent" or the "Unknown Darkness", the root of Wuliang Sheu, "Boundless Age", all Kabbalistic terms, which were used in China ages before the Hebrew Kabbalists adopted them, borrowing them from Chaldea and Egypt.

SD INDEX Tsi-tsai (Chin), self-existent or the Unknown Darkness I 356

SD INDEX T'sod Olaum. See Yesod `Olam

SD INDEX Tsong Kha-pa

avatara of Amitabha Buddha I 108 &n
----- "Aphorisms of Tson-ka-pa"
workers received Thyan-kam I 635

SD INDEX Tsu-no-gai-no-kami (Jap), male being (Shinto) I 217

SD INDEX Tsurah (Heb), prototype of second Adam II 457

SD INDEX Tuan ying t'u (Chinese classic) describes Yellow Dragon II 365

SD INDEX Tuaricks [Tuaregs], Berber nomads II 792

TG Tubal-Cain (Heb.). The Biblical Kabir, "an instructor of every artificer in brass and iron", the son of Zillah and Lamech; one with the Greek Hephaestos or Vulcan. His brother Jubal, the son of Adah and the co-uterine brother of Jabal, one the father of those "who handle the harp and organ", and the other the father "of such as have cattle", are also Kabiri: for, as shown by Strabo, it is the Kabiri (or Cyclopes in one sense) who made the harp for Kronos and the trident for Poseidon, while some of their other brothers were instructors in agriculture. Tubal-Cain (or Thubal-Cain) is a word used in the Master-Mason's degree in the ritual and ceremonies of the Freemasons.

SD INDEX Tubal-Cain (Heb) legendary craftsman

Kabir, metal arts instructor II 390
mineral kingdom symbolized by II 575
Vulcan, Visvakarma or II 384n

TG Tullia (Lat.). A daughter of Cicero, in whose tomb, as claimed by several alchemists, was found burning a perpetual lamp, placed there more than a thousand years previously.

TG Tum, or Toom. The "Brothers of the Tum", a very ancient school of Initiation in Northern India in the days of Buddhist persecution. The "Tum B'hai" have now become the "Aum B'hai", spelt, however, differently at present, both schools having merged into one. The first was composed of Kshatriyas, the second of Brahmans. The word "Tum" has a double meaning, that of darkness (absolute darkness), which as absolute is higher than the highest and purest of lights, and a sense resting on the mystical greeting among Initiates, "Thou art thou, thyself", equivalent to saying "Thou art one with the infinite and the All".

SD INDEX Tum (Egy)

creative force in nature I 312
divider of Earth or Fohat I 674
Fohat or I 673 &n
primordial creator II 580

SD INDEX Tumuli (of Norway, Denmark) II 352

like mounds in USA II 424n, 752

SXa Tum virgam capit, hac animas ille evocat Orco [pallentis] II 28 (Lat) "Then he takes his wand; with this he calls pale ghosts from Orcus." -- Virgil, Aeneid 4.242

MO Tund [[Norse]] [tinder] A river: time

SD INDEX Turamaya, Indian "Ptolemaios" (Weber) II 50

SD INDEX Turanian(s) I 113

Aryans & II 200, 203
borrowed Aryan terms II 452
common religion before separation I xxix
effects of isolation upon II 425
forefathers in Central Asia II 425
Mongolo- I 319
Negro-, & Canstadt Man II 744
races II 421n
religion not new I xxxvi
Shemites or Assyrians & II 203
typified as dwarfs II 754

SD INDEX Turin Papyrus, vindicates Manetho, Ptolemy II 367

TG Turiya (Sk.). A state of the deepest trance -- the fourth state of the Taraka Raja Yoga, one that corresponds with Atma, and on this earth with dreamless sleep -- a causal condition.

SD INDEX Turiya (Skt) fourth state of consciousness

man loses self in I 570
samadhi, nirvana or I 570


TG Turiya Avastha (Sk.). Almost a Nirvanic state in Samadhi, which is itself a beatific state of the contemplative Yoga beyond this plane. A condition of the higher Triad, quite distinct (though still inseparable) from the conditions of Jagrat (waking), Svapna (dreaming), and Sushupti (sleeping).

FY Turiya Avastha, the state of Nirvana.

WG Turiyavastha, the fourth state of consciousness, not attainable by the ordinary man but only by Initiates. (turiya, fourth; avastha, state.)

WG Turiyatita, a state of consciousness beyond turiyavastha; name of an Upanishad. (turiya, fourth; atita, having passed beyond.)

SD INDEX Turkestan, lost cities in Tarim district of I xxivn

SD INDEX Tuscan sages, on Great Year, Plutarch's Sulla I 650

SD INDEX Tuscul. Quaest. See Cicero

TG Tushita (Sk.). A class of gods of great purity in the Hindu Pantheon. In exoteric or popular Northern Buddhism, it is a Deva-loka, a celestial region on the material plane, where all the Bodhisattvas are reborn, before they descend on this earth as future Buddhas.

SD INDEX Tushitas (Skt) twelve gods in second kalpa II 90, 182

WG Tushti, satisfaction; acquiescence; indifference.

TG Twashtri (Sk.). The same as Vishwakarman, "the divine artist", the carpenter and weapon-maker of the gods. (See "Vishwakarman".)

SD INDEX Tvashtri (Skt). See also Visvakarman

divine artist & carpenter II 101
family of, among maruts, rudras II 615
father of gods, creative fire II 101

SXa Tu vestis solem et te sol vestit I 393 (Lat) "You clothe the Sun and the Sun clothes you."

SD INDEX Twan ying t'u. See Tuan . . .

SD INDEX Twelve. See also Dodecahedron, Zodiacs

classes of creators I 213; II 77
gods, apostles, tribes, zodiac signs I 400, 651
great gods created by Brahma II 90
-legged horse of Huschenk II 397-9
nidanas I 39
relation of, to Zodiac I 649
transformations symb by day's "hours" I 450

SD INDEX "Twelve Signs of the Zodiac." See Subba Row

SD INDEX Twelve Tribes of Israel I 400, 651; II 130, 200n

SD INDEX Twentieth Century

disciple may give final proofs I xxxviii
Michelet on I 676
nineteenth & I 378
proof of man's priority to ape in II 690
Secret Doctrine will be vindicated in I xxxvii; II 442

SD INDEX Twice-Born. See also Dvija, Initiate

Brahmins I xxi, 534, 542; II 111
cycles known to II 70
invasion of India by I 270

SD INDEX Twilight(s). See also Sandhya I 289

Hilasira [Hilaeiro] or, & Phoebe (dawn) II 122
pitris issue fr II 163
of a planet II 660n
seven, & seven dawns II 308
Sons of II 18, 91, 120-1, 138
time betw I 144

SD INDEX Twin Souls, esoteric meaning of I 574

SD INDEX Two Brothers (Egyptian tale) II 270n

SD INDEX Two-Horned, term explained II 398

WG Tyaga, forsaking; abandonment of the world of illusion.

SD INDEX Tycho. See Brahe, Tycho

SD INDEX Tyndall, John I 528n

atmospheric vibrations of sound I 633
on atom & force I 510n
atoms instinct w desire for life I 249
called metaphysics "fiction" I 584n, 669
can we grasp ultimate structure? I 670-1
molecularist I 637n
"scientific imagination" of I 483
----- Faraday as a Discoverer
Faraday & Aristotle I 507
----- [Fragments of Science]
chasm betw brain & consciousness II 673
on spontaneous generation II 150-1, 719

TG Tyndarus (Gr.). King of Lacedaemon, the fabled husband of Leda, the mother of Castor and Pollux and of Helen of Troy.

SD INDEX Tyndareus (Gk) father of Castor & Pollux II 121-2

SD INDEX Tyndaridae (Gk) Castor & Pollux as day & night II 122


basic, thrown off by man II 683
cast off human, & lower beings II 263
diversified in post-Atlantis II 425
human repertory of all II 187n, 256-9, 289-90, 659-60, 682, 685, 736n
persistent, in evolution II 256, 257, 259
tend to revert to original II 277
three great human II 780

SD INDEX Types of Mankind. See Nott & Glidden

TG Typhaeus (Gr.). A famous giant, who had a hundred heads like those of a serpent or dragon, and who was the reputed father of the Winds, as Siva was that of the Maruts -- also "winds". He made war against the gods, and is identical with the Egyptian Typhon.

SD INDEX Typhoeus (Gk). See also Typhon

winds sons of, (Hesiod) I 466

TG Typhon (Eg.). An aspect or shadow of Osiris. Typhon is not, as Plutarch asserts, the distinct "Evil Principle" or the Satan of the Jews; but rather the lower cosmic "principles" of the divine body of Osiris, the god in them -- Osiris being the personified universe as an ideation, and Typhon as that same universe in its material realization. The two in one are Vishnu-Siva. The true meaning of the Egyptian myth is that Typhon is the terrestrial and material envelope of Osiris, who is the indwelling spirit thereof. In chapter 42 of the Ritual ("Book of the Dead"), Typhon is described as "Set, formerly called Thoth". Orientalists find themselves greatly perplexed by discovering Set-Typhon addressed in some papyri as "a great and good god", and in others as the embodiment of evil. But is not Siva, one of the Hindu Trimurti, described in some places as "the best and most bountiful of gods", and at other times, "a dark, black, destroying, terrible" and "fierce god"? Did not Loki, the Scandinavian Typhon, after having been described in earlier times as a beneficent being, as the god of fire, the presiding genius of the peaceful domestic hearth, suddenly lose caste and become forthwith a power of evil, a cold-hell Satan and a demon of the worst kind? There is a good reason for such an invariable transformation. So long as these dual gods, symbols of good and necessary evil, of light and darkness, keep closely allied, i.e., stand for a combination of differentiated human qualities, or of the element they represent -- they are simply an embodiment of the average personal god. No sooner, however, are they separated into two entities, each with its two characteristics, than they become respectively the two opposite poles of good and evil, of light and darkness; they become in short, two independent and distinct entities or rather personalities. It is only by dint of sophistry that the Churches have succeeded to this day in preserving in the minds of the few the Jewish deity in his primeval integrity. Had they been logical they would have separated Christ from Jehovah, light and goodness from darkness and badness. And this was what happened to Osiris-Typhon; but no Orientalist has understood it, and thus their perplexity goes on increasing. Once accepted -- as in the case of the Occultists -- as an integral part of Osiris, just as Ahriman is an inseparable part of Ahura Mazda, and the Serpent of Genesis the dark aspect of the Elohim, blended into our "Lord God" -- every difficulty in the nature of Typhon disappears. Typhon is a later name of Set, later but ancient -- as early in fact as the fourth Dynasty; for in the Ritual one reads: "O Typhon-Set! I invoke thee, terrible, invisible, all-powerful god of gods, thou who destroyest and renderest desert". Typhon belongs most decidedly to the same symbolical category as Siva the Destroyer, and Saturn -- the "dark god". In the Book of the Dead, Set, in his battle with Thoth (wisdom) -- who is his spiritual counterpart -- is emasculated as Saturn-Kronos was and Ouranos before him. As Siva is closely connected with the bull Nandi -- an aspect of Brahma-Vishnu, the creative and preserving powers -- so is Set-Typhon allied with the bull Apis, both bulls being sacred to, and allied with, their respective deities. As Typhon was originally worshipped as an upright stone, the phallus, so is Siva to this day represented and worshipped as a lingham. Siva is Saturn. Indeed, Typhon-Set seems to have served as a prototype for more than one god of the later ritualistic cycle, including even the god of the Jews, some of his ritualistic observances having passed bodily into the code of laws and the canon of religious rites of the "chosen people". Who of the Bible-worshippers knows the origin of the scape-goat (ez or aza) sent into the wilderness as an atonement? Do they know that ages before the exodus of Moses the goat was sacred to Typhon, and that it is over the head of that Typhonic goat that the Egyptians confessed their sins, after which the animal was turned into the desert? "And Aaron shall take the scapegoat (Azazel) . . . . and lay his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel . . . and shall send him away . . . into the wilderness" (Levit., xvi.). And as the goat of the Egyptians made an atonement with Typhon, so the goat of the Israelites "made an atonement before the Lord" (Ibid., v. 10). Thus, if one only remembers that every anthropomorphic creative god was with the philosophical ancients the "Life-giver" and the "Death-dealer" -- Osiris and Typhon, Ahura Mazda and Ahriman, etc., etc. -- it will be easy for him to comprehend the assertion made by the Occultists, that Typhon was but a symbol for the lower quaternary, the ever conflicting and turbulent principles of differentiated chaotic matter, whether in the Universe or in Man, while Osiris symbolized the higher spiritual triad. Typhon is accused in the Ritual of being one who "steals reason from the soul". Hence, he is shown fighting with Osiris and cutting him into fourteen (twice seven) pieces, after which, left without his counterbalancing power of good and light, he remains steeped in evil and darkness. In this way the fable told by Plutarch becomes comprehensible as an allegory. He asserts that, overcome in his fight with Horus, Typhon "fled seven days on an ass, and escaping begat the boys Ierosolumos and Ioudaios". Now as Typhon was worshipped at a later period under the form of an ass, and as the name of the ass is AO, or (phonetically) IAO, the vowels mimicking the braying of the animal, it becomes evident that Typhon was purposely blended with the name of the Jewish God, as the two names of Judea and Jerusalem, begotten by Typhon -- sufficiently imply.

SD INDEX Typhon (Egy & Gk). See also Typhoeus

becomes power of darkness II 93
brother of Osiris II 283n, 380
cosmic war betw Osiris & I 202
cuts Osiris into pieces II 93, 385
Diana escapes, as a cat in moon I 387-8
Dragon of Eden (de Rouge) I 399n
equivalents of II 379
fallen angel II 283, 516
falling god of Egypt II 486
of Great Bear & ankh II 547
Hermes or II 380
once great god, later debased II 32n
Osiris & II 379
Pan, goat & II 579
pictured bound to cross II 588
Seth & II 32n, 82n, 231, 366, 380, 385
Seven Rishis, Great Bear & II 549
Thoth as Ibis escapes fr I 362
will be dethroned II 420

MO Tyr [[Norse]] (teer) [Ase, god] A divine power, also the regent of Mars. Tyr sacrificed his hand to help bind Fenris

SD INDEX Tyre, pillars at, & elements I 125-6, 347n

SD INDEX Tyrian(s)

David brought name Jehovah fr II 541
Jews &, kin in Bible I 313n
purple II 430

SD INDEX Tyrrhenian Cosmogony (Suidas), Creation took 12,000 years I 340

SD INDEX Tyrus, King of. See King of Tyrus

SD INDEX Tythea (Gk). See Titaea

SD INDEX Tza [Tsadei] (Heb) [fishing hook], male Hebrew letter I 114n

SD INDEX Tzabaoth. See Tseba'oth

TG Tzaila (Heb.). A rib; see Genesis for the myth of the creation of the first woman from a rib of Adam, the first man. It is curious that no other myth describes anything like this "rib" process, except the Hebrew Bible. Other similar Hebrew words are "Tzela", a "fall", and Tzelem, "the image of God". Inman remarks that the ancient Jews were fond of punning conceits, and sees one here -- that Adam fell, on account of a woman, whom God made in his image, from a fall in the man's side. [W.W.W.]

PV Tzakol [[Quiche]] One of six hypostases of Cabahuil. Especially associated with three other hypostases: Bitol, Alom, and Cajolom; these four are regent gods of the 4 cosmic angles. Their mediation produces light.

SD INDEX Tzaphon. See Tsaphon

TG Tzelem (Heb.). An image, a shadow. The shadow of the physical body of a man, also the astral body -- Linga Sharira. (See "Tzool-mah".)

SD INDEX Tzelem. See Tselem

TG Tzim-tzum (Kab.). Expansion and contraction, or, as some Kabbalists explain it -- "the centrifugal and centripetal energy".

TG Tziruph (Heb.). A set of combinations and permutations of the Hebrew letters, designed to shew analogies and preserve secrets. For example, in the form called Atbash, A and T were substitutes, B and Sh, G and R, etc. [W.W.W.]

SD INDEX Tzite Tree (of Mayans), third race created fr II 97, 181n

PV Tzolkin A sacred 260-day period, the Maya ritual calendar, called cholquih in Quiche. This 260-day count, calculated as 13 times the 20-day month, was intricately connected with other time-reckoning cycles, and applied to all important acts in life.

FY Tzong-ka-pa, celebrated Buddhist reformer of Tibet, who instituted the order of Gelugpa Lamas.

SD INDEX Tzon-kha-pa. See Tsong Kha-pa


TG Tzool-mah (Kab.). Lit., "shadow". It is stated in the Zohar (I., 218 a, i. fol. 117 a, col. 466.), that during the last seven nights of a man's life, the Neshamah, his spirit, leaves him and the shadow, tzool-mah, acts no longer, his body casting no shadow; and when the tzool-mah disappears entirely, then Ruach and Nephesh -- the soul and life -- go with it. It has been often urged that in Kabbalistic philosophy there were but three, and, with the Body, Guff, four "principles". It can be easily shown there are seven, and several subdivisions more, for there are the "upper" and the "lower", Neshamah (the dual Manas); Ruach, Spirit or Buddhi; Nephesh (Kama) which "has no light from her own substance", but is associated with the Guff, Body; Tzelem, "Phantom of the Image"; and D'yooknah, Shadow of the Phantom Image, or Mayavi Rupa. Then come the Zurath, Prototypes, and Tab-nooth, Form; and finally, Tzurah, "the highest Principle (Atman) which remains above", etc., etc. (See Myer's Qabbalah, pp. 400 et. seq.)

TG Tzuphon (Heb.). A name for Boreas, the Northern Wind, which some of the old Israelites deified and worshipped.

TG Tzurah (Heb.). The divine prototype in the Kabbalah. In Occultism it embraces Atma-Buddhi-Manas, the Highest Triad; the eternal divine Individual. The plural is tzurath.

TG Tzure (Heb.). Almost the same as the above: the prototype of the "Image" tzelem; a Kabbalistic term used in reference to the so-called creation of the divine and the human Adam, of which the Kabala (or Kabbalah) has four types, agreeing with the root-races of men. The Jewish Occultists knew of no Adam and, refusing to recognise in the first human race Humanity with its Adam, spoke only of "primordial sparks".

SD INDEX Tzure. See Tsurah

SD INDEX Tzyphon (Heb) genius of doubt (Lacour) II 215-16n