T.—The twentieth letter of the alphabet. In the Latin Alphabet its value was 160, and, with a dash over it (T) signified 160,000. It is the last letter of the Hebrew alphabet, the Tau whose equivalents are T, TH, and numerical value 400. Its symbols are as a tau, a cross +, the foundation framework of construction; and as a teth (T), the ninth letter, a snake and the basket of the Eleusinian mysteries.

Taaroa (Tah.). The creative power and chief god of the Tahitians.

Tab-nooth (Heb.). Form; a Kabbalist term.

Tad-aikya (Sk.). “Oneness”; identification or unity with the Absolute. The universal, unknowable Essence (Parahrahm) has no name in the Vedas but is referred to generally as Tad, “ That”.

Tafne (Eg.). A goddess; daughter of the sun, represented with the head of a lioness.

Tahmurath (Pers.). The Iranian Adam, whose steed was Simorgh Anke, the griffin-phœnix or infinite cycle. A repetition or reminiscence of Vishnu and Garuda.

Tahor (Heb.). Lit., Mundus, the world; a name given to the Deity, which identification indicates a belief in Pantheism.

Taht Esmun (Eg.). The Egyptian Adam; the first human ancestor.

Taijasi (Sk.). The radiant, flaming—from Tejas “fire”; used sometimes to designate the Mânasa-rûpa, the “thought-body ”, and also the stars.

Tairyagyonya (Sk.). The fifth creation, or rather the fifth stage of creation, that of the lower animals, reptiles, etc. (See “ Tiryaksrotas ”.)

Taittrîya (Sk.). A Brâhmana of the Yajur Veda.

Talapoin (Siam.). A Buddhist monk and ascetic in Siam; some of these ascetics are credited with great magic powers.

Talisman. From the Arabic tilism or tilsam, a “magic image”. An object, whether in stone, metal, or sacred wood; often a piece of parchment filled with characters and images traced under certain planetary influences in magical formulæ given by one versed in occult sciences to one unversed, either with the object of preserving him from evil, or for the accomplishment of certain desires. The greatest virtue and efficacy of the talisman, however, resides in the faith of its possessor; not because of the credulity of the latter, or that it possesses no virtue, but because faith is a quality endowed with a most potent creative power; and therefore—unconsciously to the believer—intensifies a hundredfold the power originally imparted to the talisman by its maker.

Talmidai Hakhameem (Heb.). A class of mystics and Kabbalists whom the Zohar calls “Disciples of the Wise”, and who were Sârisim or voluntary eunuchs, becoming such for spiritual motives. (See Matthew xix., 11-12, a passage implying the laudation of such an act.)

Talmud (Heb.). Rabbinic Commentaries on the Jewish faith. It is composed of two parts, the older Mishnah, and the more modern Gemara. Hebrews, who call the Pentateuch the written law, call the Talmud the unwritten or oral law. [w.w.w.]

The Talmud contains the civil and canonical laws of the Jews, who claim a great sanctity for it. For, save the above-stated difference between the Pentateuch and the Talmud, the former, they say, can claim no priority over the latter, as both were received simultaneously by Moses on Mount Sinai from Jehovah, who wrote the one and delivered the other orally.

Tamâla Pattra (Sk.). Stainless, pure, sage-like. Also the name of a leaf of the Laurus Cassia, a tree regarded as having various very occult and magical properties.

Tamarisk, or Erica. A sacred tree in Egypt of great occult virtues. Many of the temples were surrounded with such trees, pre-eminently one at Philæ, sacred among the sacred, as the body of Osiris was s to lie buried under it.

Tamas (Sk.). The quality of darkness, “foulness” and inertia; also of ignorance, as matter is blind. A term used in metaphysical philosophy. It is the lowest of the three gunas or fundamental qualities.

Tammuz (Syr.). A Syrian deity worshipped by idolatrous Hebrews as well as by Syrians. The women of Israel held annual lamentations over Adonis (that beautiful youth being identical with Tammuz). The feast held in his honour was solstitial, and began with the new moon, in the month of Tammuz (July), taking place chiefly at Byblos in Phœnicia; but it was also celebrated as late as the fourth century of our era at Bethlehem, as we find St. Jerome writing (Epistles p. 9) his lamentations in these words: “Over Bethlehem, the grove of Tammuz, that is of Adonis, was casting its shadow! And in the grotto where formerly the infant Jesus cried, the lover of Venus was being mourned.” Indeed, in the Mysteries of Tammuz or Adonis a whole week was spent in lamentations and mourning. The funereal processions were succeeded by a fast, and later by rejoicings; for after the fast Adonis-Tammuz was regarded as raised from the dead, and wild orgies of joy, of eating and drinking, as now in Easter week, went on uninterruptedly for several days.

Tamra-Parna (Sk.). Ceylon, the ancient Taprobana.

Tamti (Chald.). A goddess, the same as Belita. Tamti-Belita is the personified Sea, the mother of the City of Erech, the Chaldean Necropolis. Astronomically, Tamti is Astoreth or Istar, Venus.

Tanaim (Heb.). Jewish Initiates, very learned Kabbalists in ancient times. The Talmud contains sundry legends about them and gives the chief names among them.

Tanga-Tango (Peruv.). An idol much reverenced by the Peruvians. It is the symbol of the Triune or the Trinity, “One in three, and three in One”, and existed before our era.

Tanha (Pali). The thirst for life. Desire to live and clinging to life on this earth. This clinging is that which causes rebirth or reincarnation.

Tanjur (Tib.). A collection of Buddhist works translated from the Sanskrit into Tibetan and Mongolian. It is the more voluminous canon, comprising 225 large volumes on miscellaneous subjects. The Kanjur, which contains the commandments or the “Word of the Buddha ”, has only 108 volumes.

Tanmâtras (Sk.). The types or rudiments of the five Elements; the subtile essence of these, devoid of all qualities and identical with the properties of the five basic Elements—earth, water, fire, air and ether; i.e., the tanmâtras are, in one of their aspects, smell, taste, touch, sight, and hearing.

Tantra (Sk.). Lit., “rule or ritual”. Certain mystical and magical works, whose chief peculiarity is the worship of the female power, personified in Sakti. Devî or Durgâ (Kâlî, Siva’s wife) is the special energy connected with sexual rites and magical powers-The worst form of black magic or sorcery.

Tântrika (Sk) Ceremonies connected with the above worship. Sakti having a two-fold nature, white and black, good and bad, the Saktas are divided into two classes, the Dakshinâchâris and Vâmâchâris, or the right-hand and the left-hand Saktas, i.e., “white” and “black” magicians. The worship of the latter is most licentious and immoral.

Tao (Chin.). The name of the philosophy of Lao-tze.

Taöer (Eg.). The female Typhon, the hippopotamus, called also Ta-ur, Ta-op-oer, etc. ; she is the Thoueris of the Greeks. This wife of Typhon was represented as a monstrous hippopotamus, sitting on her hind legs with a knife in one hand and the sacred knot in the other the pâsa of Siva). Her back was covered with the scales of a crocodile, and she had a crocodile’s tail. She is also called Teb, whence the name of Typhon is also, sometimes, Tebh. On a monument of the sixth dynasty she is called “the nurse of the gods”. She was feared in Egypt even more than Typhon. (See “ Typhon”.)

Tao-teh-king (Chin.). Lit., “The Book of the Perfectibility of Nature” written by the great philosopher Lao-tze. It is a kind of cosmogony which contains all the fundamental tenets of Esoteric Cosmo genesis. Thus he says that in the beginning there was naught but limitless and boundless Space. All that lives and is, was born in it, from the “Principle which exists by Itself, developing Itself from Itself”, i.e., Swabhâvat. As its name is unknown and it essence is unfathomable, philosophers have called it Tao (Anima Mundi), the uncreate, unborn and eternal energy of nature, manifesting periodically. Nature as well as man when it reaches purity will reach rest, and then all become one with Tao, which is the source of all bliss and felicity. As in the Hindu and Buddhistic philosophies, such purity and bliss and immortality can only be reached through the exercise of virtue and the perfect quietude of our worldly spirit; the human mind has to control and finally subdue and even crush the turbulent action of man’s physical nature; and the sooner he reaches the required degree of moral purification, the happier he will feel. (See Annales du Musée Guimet, Vols. XI. and XII.; Etudes sur lie Religion des Chinois, by Dr. Groot.) As the famous Sinologist, Pauthier, remarked: “Human Wisdom can never use language more holy and profound ”.

Tapas (Sk.). “Abstraction”, “meditation”. “To perform tapas” is to sit for contemplation. Therefore ascetics are often called Tâpasas.

Tâpasâ-tarû (Sk.). The Sesamum Orientate, a tree very sacred among the ancient ascetics of China and Tibet.

Tapasvî (Sk.). Ascetics and anchorites of every religion, whether Buddhist, Brahman, or Taoist.

Taphos (Gr.). Tomb, the sarcophagus placed in the Adytum and used for purposes of initiation.

Tapo-loka (Sk.). The domain of the fire-devas named Vairâjas. It is known as the “world of the seven sages ”, and also “the realm of penance ”. One of the Shashta-loka (Six worlds) above our own, which is the seventh.

Târâ (Sk.). The wife of Brihaspati (Jupiter), carried away by King Soma, the Moon, an act which led to the war of the Gods with the Asuras. Târâ personifies mystic knowledge as opposed to ritualistic faith. She is the mother (by Soma) of Buddha, “Wisdom ”.

Târakâ (Sk) Described as Dânava or Daitya, i.e., a “Giant-Demon”, whose superhuman austerities as a yogi made the gods tremble for their power and supremacy. Said to have been killed by Kârttikeya. (See Secret Doctrine, II., 382.)

Târakâmaya (Sk.). The first war in Heaven through Târâ.

Târakâ Râja Yoga (Sk.). One of the Brahminical Yoga systems for the development of purely spiritual powers and knowledge which lead to Nirvâna.

Targum (Chald.). Lit., “Interpretation”, from the root targem to interpret. Paraphrases of Hebrew Scriptures. Some of the Targums are very mystical, the Aramaic (or Targumatic) language being used all through the Zohar and other Kabbalistic works. To distinguish this language from the Hebrew, called the “face ” of the sacred tongue, it is referred to as ahorayim, the “ back part ”, the real meaning of which must be read between the lines, according to certain methods given to students. The Latin word tergum, “back ”, is derived from the Hebrew or rather Aramaic and Chaldean targum. The Book of Daniel begins in Hebrew, and is fully comprehensible till chap. ii., V. 4, when the Chaldees (the Magician-Initiates) begin speaking to the king in Aramaic—not in Syriac, as mistranslated in the Protestant Bible. Daniel speaks in Hebrew before interpreting the king’s dream to him; but explains the dream itself (chap. vii.) in Aramaic. “ So in Ezra iv., v. and vi., the words of the kings being there literally quoted, all matters connected therewith are in Aramaic ”, says Isaac Myer in his Qabbalah. The Targumim are of different ages, the latest already showing signs of the Massoretic or vowel-system, which made them still more full of intentional blinds. The precept of the Pirke Aboth (c. i., i), “ Make a fence to the Thorah ” (law), has indeed been faithfully followed in the Bible as in the Targumim ; and wise is he who would interpret either correctly, unless he is an old Occultist-Kabbalist.

Tashilhûmpa (Tib.). The great centre of monasteries and colleges, three hours’ walk from Tchigadze, the residence of the Teshu Lama for details of whom see “Panchen Rimboche”. It was built in 1445 by the order of Tson-kha-pa.

Tassissudun (Tib.). Lit., “the holy city of the doctrine” inhabited, nevertheless, by more Dugpas than Saints. It is the residential capital in Bhutan of the ecclesiastical Head of the Bhons—the Dharma Râjâ. The latter, though professedly a Northern Buddhist, is simply a worshipper of the old demon-gods of the aborigines, the nature-sprites or elementals, worshipped in the land before the introduction of Buddhism. All strangers are prevented from penetrating into Eastern or Great Tibet, and the few scholars who venture on their travels into those forbidden regions, are permitted to penetrate no further than the border-lands of the land of Bod. They journey about Bhutan, Sikkhim, and elsewhere on the frontiers of the country, but can learn or know nothing of true Tibet; hence, nothing of the true Northern Buddhism or Lamaism of Tsong-kha-pa. And yet, while describing no more than the rites and beliefs of the Bhons and the travelling Shamans, they assure the world they are giving it the pure Northern Buddhism, and comment on its great fall from its pristine purity.

Tat (Eg.). An Egyptian symbol: an upright round standard tapering toward the summit, with four cross-pieces placed on the top. It was used as an amulet. The top part is a regular equilateral cross. This, on its phallic basis, represented the two principles of creation, the male and the female, and related to nature and cosmos ; but when the tat stood by itself, crowned with the atf ( or atef ), the triple crown of Horus—two feathers with the uræus in front—it represented the septenary man ; the cross, or the two cross-pieces, standing for the lower quaternary, and the atf  for the higher triad. As Dr. Birch well remarks:

“ The four horizontal bars . . . represent the four foundations of all things, the tat being an emblem of stability”.

Tathâgata (Sk.). “One who is like the coming”; he who is, like his predecessors (the Buddhas) and successors, the coming future Buddha or World-Saviour. One of the titles of Gautama Buddha, and the highest epithet, since the first and the last Buddhas were the direct immediate avatars of the One Deity.

Tathâgatagupta (Sk.). Secret or concealed Tathâgata, or the “guardian” protecting Buddhas: used of the Nirmânakayas.

Tattwa (Sk.). Eternally existing “ That ”; also, the different principles in Nature, in their occult meaning. Tattwa Samâsa is a work of Sânkhya philosophy attributed to Kapila himself.

Also the abstract principles of existence or categories, physical and metaphysical. The subtle elements—five exoterically, seven in esoteric philosophy——which are correlative to the five and the seven senses on the physical plane ; the last two senses are as yet latent in man, but will be developed in the two last root-races.

Tau (Heb.). That which has now become the square Hebrew letter tau, but was ages before the invention of the Jewish alphabet, the Egyptian handled cross, the crux ansata of the Latins, and identical with the Egyptian ankh. This mark belonged exclusively, and still belongs, to the Adepts of every country. As Kenneth R. F. Mackenzie shows, “It was a symbol of salvation and consecration, and as such has been adopted as a Masonic symbol in the Royal Arch Degree ”. It is also called the astronomical cross, and was used by the ancient Mexicans—as its presence on one of the palaces at Palenque shows—as well as by the Hindus, who placed the tau as a mark on the brows of their Chelas.

Taurus (Lat.). A most mysterious constellation of the Zodiac, one connected with all the “First-born” solar gods. Taurus is under the asterisk A, which is its figure in the Hebrew alphabet, that of Aleph; and therefore that constellation is called the “ One ”, the “ First ”, after the said letter. Hence, the “ First-born”

to all of whom it was made sacred. The Bull is the symbol of force and procreative power—the Logos ; hence, also, the horns on the head of Isis, the female aspect of Osiris and Horus. Ancient mystics saw the ansated cross, in the horns of Taurus (the upper portion of the Hebrew Aleph) pushing away the Dragon, and Christians connected the sign and constellation with Christ. St. Augustine calls it “the great City of God ”, and the Egyptians called it the “interpreter of the divine voice ”, the Apis-Pacis of Hermonthis.
(See “ Zodiac ”.)

Taygete (Gr.). One of the seven daughters of Atlas third, who became later one of the Pleiades. These seven daughters are said to typify the seven sub-races of the fourth root-race, that of the Atlanteans.

[ Sanskrit words commencing with the letters Tch are, owing to faulty transliteration, misplaced, and should come under  C.]

Tchaitya (Sk.). Any locality made sacred through some event in the life of Buddha ; a term signifying the same in relation to gods, and any kind of place or object of worship.

Tchakchur (Sk.). The first Vidjnâna (q.v.). Lit., “the eye”, meaning the faculty of sight, or rather, an occult perception of spiritual and subjective realities (Chakshur).

Tchakra, or Chakra (Sk.). A spell. The disk of Vishnu, which served as a weapon; the wheel of the Zodiac, also the wheel of time, etc. With Vishnu, it was a symbol of divine authority. One of the sixty-five figures of the Sripâda, or the mystic foot-print of Buddha which contains that number of symbolical figures. The Tchakra is used in mesmeric phenomena and other abnormal practices.

Tchandâlas, or Chhandâlas (Sk.). Outcasts, or people without caste, a name now given to all the lower classes of the Hindus; but in antiquity it was applied to a certain class of men, who, having forfeited their right to any of the four castes-—Brâhmans, Kshatriyas, Vaisyas and Sûdras—were expelled from cities and sought refuge in the forests. Then they became “bricklayers ”, until finally expelled they left the country, some 4,000 years before our era. Some see in them the ancestors of the earlier Jews, whose tribes began with A-brahm or “ No Brahm ”. To this day it is the class most despised by the Brahmins in India.

Tchandragupta, or Chandragupta (Sk.). The son of Nanda, the first Buddhist King of the Morya Dynasty, the grandfather of King Asoka, “the beloved of the gods” (Piyadasi).

Tchatur Mahârâja (Sk.). The “four kings ”, Devas, who guard the four quarters of the universe, and are connected with Karma.

Tcherno-Bog (Slavon.). Lit., “black god”; the chief deity of the ancient Slavonian nations.

Tchertchen. An oasis in Central Asia, situated about 4,000 feet above the river Tchertchen Darya ; the very hot-bed and centre of ancient civilization, surrounded on all sides by numberless ruins, above and below ground, of cities, towns, and burial-places of every description. As the late Colonel Prjevalski reported, the oasis is inhabited by some 3,000 people “representing the relics of about a hundred nations and races now extinct, the very names of which are at present unknown to ethnologists”.

Tchhanda Riddhi Pâda (Sk.). “The step of desire”, a term used in Râja Yoga. It is the final renunciation of all desire as a sine quânon condition of phenomenal powers, and entrance on the direct path of Nirvâna.

Tchikitsa Vidyâ Shâstra (Sk.). A treatise on occult medicine, which contains a number of

“ magic ” prescriptions. It is one of the Pancha Vidyâ Shâstras or Scriptures.

Tchîna (Sk) The name of China in Buddhist works, the land being so called since the Tsin dynasty, which was established in the year 349 before our era.

Tchitta Riddhi Pâda (Sk) “ The step of memory.” The third condition of the mystic series which leads to the acquirement of adept-ship ; i.e., the renunciation of physical memory, and of all thoughts connected with worldly or personal events in one’s life—benefits, personal pleasures or associations. physical memory has to be sacrificed, and recalled by will power only when absolutely needed. The Riddhi Pâda, lit., the four “ Steps to Riddhi ”, are the four modes of controlling and finally of annihilating desire, memory, and finally meditation itself— so far as these are connected with any effort of the physical brain— meditation then becomes absolutely spiritual.

Tchitta Smriti Upasthâna (Sk.). One of the four aims of Smriti Upasthâna, i.e., the keeping ever in mind the transitory character of man’s life, and the incessant revolution of the wheel of existence.

Tebah (Heb.). Nature; which mystically and esoterically is the same as its personified Elohim, the numerical value of both words— Tebah and Elohim (or Aleim) being the same, namely 86.

Tefnant (Eg.). One of the three deities who inhabit “the land of the rebirth of gods” and good men, i.e., Aamroo (Devâchân) The three deities are Scheo, Tefnant, and Seb.

Telugu. One of the Dravidian languages spoken in Southern India.

Temura (Heb.). Lit., “Change ”. The title of one division of the practical Kabalah, treating of the analogies between words, the relationship of which is indicated by certain changes in position of the letters, or changes by substituting one letter for another.

Ten Pythagorean Virtues. Virtues of Initiation, &c., necessary before admission.

(See “ Pythagoras ”.) They are identical with those prescribed by Manu, and the Buddhist Pâramitâs
of Perfection.

Teraphim (Heb.). The same as Seraphim, or the Kabeiri Gods; serpent-images. The first Teraphim, according to legend, were received by Dardanus as a dowry, and brought by him to Samothrace and Troy. The idol-oracles of the ancient Jews. Rebecca stole them from her father Laban.

Teratology. A Greek name coined by Geoffroi St. Hilaire to denote the pre-natal formation of monsters, both human and animal.

Tetragrammaton. The four-lettered name of God, its Greek title: the four letters are in Hebrew

“ yod, hé vau, hé ” ,or in English capitals, IHVH. The true ancient pronunciation is now unknown; the sincere Hebrew considered this name too sacred for speech, and in reading the sacred writings he substituted the title “ Adonai ”, meaning Lord. In the Kabbalah, I is associated with Chokmah, H with Binah, V with Tiphereth, and H final with Malkuth. Christians in general call IHVH Jehovah, and many modern Biblical scholars write it Yahveh. In the Secret Doctrine, the name Jehovah is assigned to Sephira Binah alone, but this attribution is not recognised by the Rosicrucian school of Kabbalists, nor by Mathers in his translation of Knorr Von Rbsenroth’s Kabbalah Denudata: certain Kabbalistic authorities have referred Binah alone to IHVH, but only in reference to the Jehovah of the exoteric Judaism. The IHVH of the Kabbalah has but a faint resemblance to the God of the Old Testament. [w.w.w.]

The Kabbalah of Knorr von Rosenroth is no authority to the Eastern Kabbalists; because it is well known that in writing his Kabbalah Denudata he followed the modern rather than the ancient (Chaldean) MSS.; and it is equally well known that those MSS. and writings of the Zohar that are classified as “ancient”, mention, and some even use, the Hebrew vowel or Massoretic points. This alone would make these would-be Zoharic books spurious, as there are no direct traces of the Massorah scheme before the tenth century of our era, nor any remote trace of it before the seventh. (See “ Tetraktys ”.)

Tetraktys (Gr.) or the Tetrad. The sacred “Four” by which the Pythagoreans swore, this being their most binding oath. It has a very mystic and varied signification, being the same as the Tetragrammaton. First of all it is Unity, or the “ One” under four different aspects; then it is the fundamental number Four, the Tetrad containing the Decad, or Ten, the number of perfection; finally it signifies the primeval Triad (or Triangle) merged in the divine Monad. Kircher, the learned Kabbalist. Jesuit, in his Œdipus -Ægvpticus (II p. 267), gives the Ineffable Name IHVH—one of the Kabbalistic formulæ of the 72 names—arranged in the shape of the Pythagorean Tetrad. Mr. I. Myer gives it in this wise:

 

                .                               I                               y     =        10

            .       .                           2          The Ineffable   hy       =        15

        .       .      .                        3          Name thus    w hy        =        21

    .       .       .      .                    4                              hw hy        =        26

                                              1O                                                        72

He also shows that “the sacred Tetrad of the Pythagoreans appears to have been known to the ancient Chinese”. As explained in Isis Unveiled (I, xvi.): The mystic Decad, the resultant of the Tetraktys, or the 1+2+3+4=10, is a way of expressing this idea. The One is the impersonal principle ‘God’; the Two, matter; the Three, combining Monad and Duad and partaking of the nature of both, is the phenomenal world; the Tetrad, or form of perfection, expresses the emptiness of all; and the Decad, or sum of all, involves the entire Kosmos.

Thalassa (Gr.). The sea. (See “Thallath”.)

Thales (Gr.). The Greek philosopher of Miletus (circa 600 years B.c.) who taught that the whole universe was produced from water, while Heraclitus of Ephesus maintained that it was produced by fire, and Anaximenes by air. Thales, whose real name is unknown, took his name from Thallath, in accordance with the philosophy he taught.

Thallath (Chald.). The same as Thalassa. The goddess personifying the sea, identical with Tiamat and connected with Tamti and Belita. The goddess who gave birth to every variety of primordial monster in Berosus’ account of cosmogony.

Tharana (Sk.). “Mesmerism”, or rather self.induced trance or self-hypnotisation ; an action in India, which is of magical character and a kind of exorcism. Lit., “to brush or sweep away” (evil influences, thârnhan meaning a broom, and thârnhan, a duster); driving away the bad bhûts (bad aura and bad spirits) through the mesmeriser’s beneficent will.

Thaumaturgy. Wonder or “miracle-working”; the power of working wonders with the help of gods. From the Greek words thauma, “wonder”, and theurgia, “divine work”.

Theanthropism. A state of being both god and man; a divine Avatar (q.v.).

Theiohel (Heb.). The man-producing habitable globe, our earth in the Zohar.

Theli (Chald.). The great Dragon said to environ the universe symbolically. In Hebrew letters it is

TLI= 400+30+10 = 440 when “its crest [ letter] is repressed”, said the Rabbis, 40 remains, or the equivalent of Mem; M=Water, the waters above the firmament. Evidently the same idea as symbolised by Shesha—the Serpent of Vishnu.

Theocrasy. Lit., “mixing of gods”. The worship of various gods, as that of Jehovah and the gods of the Gentiles in the case of the idolatrous Jews.

Theodicy. “Divine right”, i.e , the privilege of an all-merciful and just God to afflict the innocent, and damn those predestined, and still remain a loving and just Deity theologically—a mystery.

Theodidaktos (Gr.). Lit., “God-taught”. Used of Ammonius Saccas, the founder of the Neo-Platonic Eclectic School of the Philalethæ in the fourth century at Alexandria.

Theogony. The genesis of the gods; that branch of all non-Christian theologies which teaches the genealogy of the various deities. An ancient Greek name for that which was translated later as the “genealogy of the generation of Adam and the Patriarchs ”—the latter being all “gods and planets and zodiacal signs ”.

Theomachy. Fighting with, or against the gods, such, as the “War of the Titans”, the “ War in Heaven” and the Battle of the Archangels (gods) against their brothers the Arch-fiends (ex-gods, Asuras, etc.).

Theomancy. Divination through oracles, from theos, a god, and manteia, divination.

Theopathy. Suffering for one’s god. Religious fanaticism.

Theophilanthropism (Gr.). Love to God and man, or rather, in the philosophical sense, love of God through love of Humanity. Certain persons who during the first revolution in France sought to replace Christianity by pure philanthropy and reason, called themselves theophilanthropists.

Theophilosophy. Theism and philosophy combined.

Theopneusty. Revelation; something given or inspired by a god or divine being. Divine inspiration.

Theopœa (Gr.). A magic art of endowing inanimate figures, statues, and other objects, with life, speech, or locomotion.

Theosophia (Gr.). Wisdom-religion, or “Divine Wisdom”. The substratum and basis of all the world-religions and philosophies, taught and practised by a few elect ever since man became a thinking being. In its practical bearing, Theosophy is purely divine ethics; the definitions in dictionaries are pure nonsense, based on religious prejudice and ignorance of the true spirit of the early Rosicrucians and mediæval philosophers who called themselves Theosophists.

Theosophical Society, or “Universal Brotherhood”. Founded in 1875 at New York, by Colonel H. S. Olcott and H. P. Blavatsky, helped by W. Q. Judge and several others. Its avowed object was at first the scientific investigation of psychic or so-called “spiritualistic” phenomena, after which its three chief objects were declared, namely (1) Brotherhood of man, without distinction of race, colour, religion, or social position; (2) the serious study of the ancient world-religions for purposes of comparison and the selection therefrom of universal ethics; (3) the study and development of the latent divine powers in man. At the present moment it has over 250 Branches scattered all over the world, most of which are in India, where also its chief Headquarters are established. It is composed of several large Sections—the Indian, the American, the Australian, and the European Sections.

Theosophists. A name by which many mystics at various periods of history have called themselves. The Neo-Platonists of Alexandria were Theosophists; the Alchemists and Kabbalists during the mediæval ages were likewise so called, also the Martinists, the Quietists, and other kinds of mystics, whether acting independently or incorporated in a brotherhood or society. All real lovers of divine Wisdom and Truth had, and have, a right to the name, rather than those who, appropriating the qualification, live lives or perform actions opposed to the principles of Theosophy. As described by Brother Kenneth R. Mackenzie, the Theosophists of the past centuries—“ entirely speculative, and founding no schools, have still exercised a silent influence upon philosophy; and, no doubt, when the time arrives, many ideas thus silently propounded may yet give new directions to human thought. One of the ways in which these doctrines have obtained not only authority, but power, has been among certain enthusiasts in the higher degrees of Masonry. This power has, however, to a great degree died with the founders, and modern Freemasonry contains few traces of theosophic influence. However accurate and beautiful some of the ideas of Swedenborg, Pernetty, Paschalis, Saint Martin, Marconis, Ragon, and Chastanier may have been, they have but little direct influence on society.” This is true of the Theosophists of the last three centuries, but not of the later ones. For the Theosophists of the current century have already visibly impressed themselves on modern literature, and introduced the desire and craving for some philosophy in place of the blind dogmatic faith of yore, among the most intelligent portions of human-kind. Such is the difference between past and modern THEOSOPHY.

Therapeutæ (Gr.) or Therapeutes. A school of Esotericists, which was an inner group within Alexandrian Judaism and not, as generally believed, a “sect”. They were “healers” in the sense that some “Christian” and “ Mental” Scientists, members of the T.S., are healers, while they are at the same time good Theosophists and students of the esoteric sciences. Philo Judæus calls them “servants of god”. As justly shown in A Dictionary of . . . Literature, Sects, and Doctrines (Vol. IV., art. “Philo Judmus ”) in mentioning the Therapeutes—“ There appears no reason to think of a special “sect”, but rather of an esoteric circle of illuminati, of ‘wise men’ . . . They were contemplative Hellenistic Jews.”

Thermutis (Eg.). The asp-crown of the goddess Isis; also the name of the legendary daughter of Pharaoh who is alleged to have saved Moses from the Nile.

Thero (Pali). A priest of Buddha. Therunnanse, also.

Theurgia, or Theurgy(Gr.). A communication with, and means of bringing down to earth, planetary spirits and angels—the “gods of Light”. Knowledge of the inner meaning of their hierarchies, and purity of life alone can lead to the acquisition of the powers necessary for communion with them. To; arrive at such an exalted goal the aspirant must be absolutely worthy and unselfish.

 Theurgist. The first school of practical theurgy (from qeod, god, and ergon work,) in the Christian period, was founded by Iamblichus among certain Alexandrian Platonists. The priests, however, who were attached to the temples of Egypt, Assyria, Babylonia and Greece, and whose business it was to evoke the gods during the celebration of the Mysteries, were known by this name, or its equivalent in other tongues, from the earliest archaic period. Spirits (but not those of the dead, the evocation of which was called Necromancy) were made visible to the eyes of mortals. Thus a theurgist had to be a hierophant and an expert in the esoteric learning of the Sanctuaries of all great countries. The Neo-platonists of the school of Iamblichus were called theurgists, for they performed the so-called “ceremonial magic”, and evoked the simulacra or the images of the ancient heroes, “gods”, and daimonia (daimovia, divine, spiritual entities). In the rare cases when the presence of a tangible and visible “ spirit ” was required, the theurgist had to furnish the weird apparition with a portion of his own flesh and blood—he had to perform the thepœa or the “creation of gods”, by a mysterious process well known to the old, and perhaps some of the modern, Tântrikas and initiated Brahmans of India. Such is what is said in the Book of Evocations of the pagodas. It shows the perfect identity of rites and ceremonial between the oldest Brahmanic theurgy and that of the Alexandrian Platonists.

The following is from Isis Unveiled: “The Brahman Grihasta (the evocator) must be in a state of complete purity before he ventures to call forth the Pitris. After having prepared a lamp, some sandal-incense, etc., and having traced the magic circles taught him by the superior Guru, in order to keep away bad spirits, he ceases to breathe, and calls the fire (Kundalini) to his help to disperse his body.” He pronounces a certain number of times the sacred word, and “ his soul (astral body) escapes from its prison, his body disappears, and the soul (image) of the evoked spirit descends into the double body and animates it”. Then “his (the theurgist’s) soul (astral) re-enters its body, whose subtile particles have again been aggregating (to the objective sense), after having formed from themselves an aerial body for the deva (god or spirit) he evoked And then, the operator propounds to the latter questions “on the mysteries of Being and the transformation of the imperishable ”. The popular prevailing idea is that the theurgists, as well as the magicians, worked wonders, such as evoking the souls or shadows of the heroes and gods, and other thaumaturgic works, by super natural powers. But this never was the fact. They did it simply by the liberation of their own astral body, which, taking the form of a god or hero, served as a medium or vehicle through which the special current preserving the ideas and knowledge of that hero or god could be reached and manifested. (See “Iamblichus”.)

Thirty-two Ways of Wisdom (Kab.). The Zohar says that Chochmah or Hokhmah (wisdom) generates all things “by means of (these) thirty- two paths”. (Zohar iii., 290a The full account of them is found in the Sepher Yezirah, wherein letters and numbers constitute as entities the Thirty-two Paths of Wisdom, by which the Elohim built the whole Universe. For, as said elsewhere, the brain “hath an outlet from Zeir Anpin, and therefore it is spread and goes out to thirty-two ways”. Zeir Anpin, the “Short Face” or the “Lesser Countenance”, is the Heavenly Adam, Adam Kadmon, or Man. Man in the Zohar is looked upon as the twenty-two letters of the Hebrew alphabet to which the decad is added and hence the thirty-two symbols of his faculties or paths.

Thohu-Bohu (Heb.). From Tohoo—“the Deep” and Bohu “primeval Space”—or the Deep of Primeval Space, loosely rendered as “Chaos” “Confusion” and so on. Also spelt and pronounced “tohu-bohu ”.

Thomei (Eg.). The Goddess of Justice, with eyes bandaged and holding a cross. The same as the Greek Themis.

Thor (Scand.). From Thonar to “thunder”. The son of Odin and Freya, and the chief of all Elemental Spirits. The god of thunder, Jupiter Tonans. The word Thursday is named after Thor. Among the Romans Thursday was the day of Jupiter, Jovis dies, Jeudi in French— the fifth day of the week, sacred also to the planet Jupiter.

Thorah (Heb.). “Law”, written down from the transposition of the letters of the Hebrew alphabet. Of the “hidden Thorah” it is said that before At-tee-k-ah (the “Ancient of all the Ancients ”) had arranged Itself into limbs (or members) preparing Itself to manifest, It willed to create a Thorah; the latter upon being produced addressed It in these words: “ It, that wishes to arrange and to appoint other things, should first of all, arrange Itself in Its proper Forms”. In other words, Thorah, the Law, snubbed its Creator from the moment of its birth, according to the above, which is an interpolation of some later Talmudist. As it grew and developed, the mystic Law of the primitive Kabbalist was transformed and made by the Rabbins to supersede in its dead letter every metaphysical conception; and thus the Rabbinical and Talmudistic Law makes Ain Soph and every divine Principle subservient to itself, and turns its back upon the true esoteric interpretations.

Thor’s Hammer. A weapon which had the form of the Svastika; called by European Mystics and Masons the “ Hermetic Cross”, and also “Jaina Cross ”, croix cramponnée ; the most archaic, as the most sacred and universally respected symbol. (See “ Svastika”.)

Thoth (Eg.). The most mysterious and the least understood of gods, whose personal character is entirely distinct from all other ancient deities. While the permutations of Osiris, Isis, Horus, and the rest, are so numberless that their individuality is all but lost, Thoth remains changeless from the first to the last Dynasty. He is the god of wisdom and of authority over all other gods. He is the recorder and the judge. His ibis-head, the pen and tablet of the celestial scribe, who records the thoughts, words and deeds of men and weighs them in the balance, liken him to the type of the esoteric Lipikas. His name is one of the first that appears on the oldest monuments. He is the lunar god of the first dynasties, the master of Cynocephalus—the dog-headed ape who stood in Egypt as a living symbol and remembrance of the Third Root-Race. (Secret Doctrine, II. pp. 184 and 185). He is the “Lord of Hermopolis” —Janus, Hermes and Mercury combined. He is crowned with an atef and the lunar disk, and bears the “Eye of Horus ”, the third eye, in his hand. He is the Greek Hermes, the god of learning, and Hermes Trismegistus, the “ Thrice-great Hermes ”, the patron of physical sciences and the patron and very soul of the occult esoteric knowledge. As Mr. J. Bonwick, F.R.G.S., beautifully expresses it : “ Thoth has a powerful effect on the imagination . . . in this intricate yet beautiful phantasmagoria of thought and moral sentiment of that shadowy past. It is in vain we ask ourselves however man, in the infancy of this world of humanity, in the rudeness of supposed incipient civilization, could have dreamed of such a heavenly being as Thoth. The lines are so delicately drawn, so intimately and tastefully interwoven, that we seem to regard a picture designed by the genius of a Milton, and executed with the skill of a Raphael.” Verily, there was some truth in that old saying, “ The wisdom of the Egyptians ”.When it is shown that the wife of Cephren, builder of the second Pyramid, was a priestess of Thoth, one sees that the ideas comprehended in him were fixed 6,000 years ago ”. According to Plato, “Thoth-Hermes was the discoverer and inventor of numbers, geometry, astronomy and letters”. Proclus, the disciple of Plotinus, speaking of this mysterious deity, says: “He presides over every species of condition, leading us to an intelligible essence from this mortal abode, governing the different herds of souls”.

In other words Thoth, as the Registrar and Recorder of Osiris in Amenti, the Judgment Hall of the Dead was a psychopompic deity; while Iamblichus hints that “ the cross with a handle (the thau or tau) which Tot holds in his hand, was none other than the monogram of his name”. Besides the Tau, as the prototype of Mercury, Thoth carries the serpent-rod, emblem of Wisdom, the rod that became the Caduceus. Says Mr. Bonwick, “ Hermes was the serpent itself in a mystical sense. He glides like that creature, noiselessly, without apparent exertion, along the course of ages. He is . . . a representative of the spangled heavens. But he is the foe of the bad serpent, for the ibis devoured the snakes of Egypt.”

Thothori Nyan Tsan (Tib.) A King of Tibet in the fourth century. It is narrated that during his reign he was visited by five mysterious strangers, who revealed to him how he might use for his country’s welfare four precious things which had fallen down from heaven, in 331 A.D., in a golden casket and “the use of which no one knew”. These were (1) hands folded as the Buddhist ascetics fold them; (2) a be-jewelled Shorten (a Stupa built over a receptacle for relics); (3) a gem inscribed with the “ Aum mani padme hum” ; and ( the Zamotog, a religious work on ethics, a part of the Kanjur. A voice from heaven then told the King that after a certain number of generations everyone would learn how precious these four things were. The number of generations stated carried the world to the seventh century, when Buddhism became the accepted religion of Tibet. Making an allowance for legendary licence, the four things fallen from heaven, the voice, and the five mysterious strangers, may be easily seen to have been historical facts. They were without any doubt five Arhats or Bhikshus from India, on their proselytising tour. Many were the Indian. sages who, persecuted in India for their new faith, betook themselves to Tibet and China.

 Thrætaona (Mazd.) The Persian Michael, who contended with Zohak or Azhi-Dahaka, the destroying serpent. In the Avesta Azhi-Dahaka is a three-headed monster, one of whose heads is human, and the two others Ophidian. Dahaka, who is shown in the Zoroastrian Scriptures as coming from Babylonia, stands as the allegorical symbol of the Assyrian dynasty of King Dahaka (Az-Dahaka) which ruled Asia with an iron hand, and whose banners bore the purple sign of the dragon, Purpureum signum draconis. Metaphysically, however, the human head denotes the physical man, and the two serpent heads the dual manasic principles—the dragon and serpent both standing as symbols of wisdom and occult powers.

Thread Soul. The same as Sutrâtmâ (q.v.).

Three Degrees (of Initiation). Every nation had its exoteric and esoteric religion, the one for the masses, the other for the learned and elect. For example, the Hindus had three degrees with several sub- degrees. The Egyptians had also three preliminary degrees, personified under the “three guardians of the fire ” in the Mysteries. The Chinese had their most ancient Triad Society: and the Tibetans have to this day their “triple step ” ; which was symbolized in the Vedas by the three strides of Vishnu. Everywhere antiquity shows an unbounded reverence for the Triad and Triangle—the first geometrical figure. The old Babylonians had their three stages of initiation into the priesthood (which was then esoteric knowledge); the Jews, the Kabbalists and mystics borrowed them from the Chaldees, and the Christian Church from the Jews. “ There are Two”, says Rabbi Simon ben Jochai, “in conjunction with One; hence they are Three, and if they are Three, then they are One.”

Three Faces. The Trimûrti of the Indian Pantheon; the three persons of the one godhead. Says the Book of Precepts: “There are two Faces, one in Tushita (Devâchân) and one in Myalba (earth); and the Highest Holy unites them and finally absorbs both.”

Three Fires (Occult). The name given to Atmâ-Buddhi-Manas, which when united become one.

Thsang Thisrong tsan (Tib.). A king who flourished between the years 728 and 787, and who invited from Bengal Pandit Rakshit, called for his great learning Bodhisattva, to come and settle in Tibet, in order to teach Buddhist philosophy to his priests.

Thûmi Sambhota (Sk.). An Indian mystic and man of erudition, the inventor of the Tibetan alphabet.

Thummim (Heb.). “Perfections.” An ornament on the breastplates of the ancient High Priests of Judaism. Modern Rabbins and Hebraists may well pretend they do not know the joint purposes of the Thummim and the Urim; but the Kabbalists do and likewise the Occultists. They were the instruments of magic divination and oracular communication— theurgic and astrological. This is shown in the following well-known facts —(1) upon each of the twelve precious stones was engraved the name of one of the twelve sons of Jacob, each of these “sons” personating one of the signs of the zodiac; (2) both were oracular images, like the teraphim, and uttered oracles by a voice, and both were agents for hypnotisation and throwing the priests who wore them into an ecstatic condition. The Urim and Thummim were not original with the Hebrews, but had been borrowed, like most of their other religious rites, from the Egyptians, with whom the mystic scarabæus worn on the breast by the Hierophants, had the same functions. They were thus purely heathen and magical modes of divination ; and when the Jewish “Lord God” was called upon to manifest his presence and speak out his will through the Urim by preliminary incantations, the modus operandi was the same as that used by all the Gentile priests the world over.

Thumos (Gr.). The astral, animal soul; the Kâmas-Manas; Thumos means passion, desire and confusion and is so used by Homer. The word is probably derived from the Sanskit Tamas, which has the same meaning.

Tia-Huanaco (Peruv.). Most magnificent ruins of a pre-historic city in Peru.

Tiamat (Chald.). A female dragon personifying the ocean; the “great mother” or the living principle of chaos. Tiamat wanted to swallow Bel, but Bel sent a wind which entered her open mouth and killed Tiamat.

Tiaou (Eg.). A kind of Devachanic post mortem state.

Tien-Hoang (Chin.). The twelve hierarchies of Dhyânis.

Tien-Sin (Chin.). Lit., “the heaven of mind”, or abstract, subjective, ideal heaven. A metaphysical term applied to the Absolute.

Tikkun (Chald.). Manifested Man or Adam Kadmon, the first ray from the manifested Logos.

Tiphereth (Heb.). Beauty; the sixth of the ten Sephiroth, a masculine active potency, corresponding to the Vau, V, of the Tetragrammaton IHVH; also called Melekh or King; and the Son. It is the central Sephira of the six which compose Zauir Anpin, the Microprosopus, or Lesser Countenance. It is translated “ Beauty” and “Mildness”.

Tîrthakas, or Tîrthika and Tîrthyas (Sk.). “Heretical teachers.” An epithet applied by the Buddhist ascetics to the Brahmans and certain Yogis of India.

Tirthankâra (Sk.). Jaina saints and chiefs, of which there are twenty-four. It is claimed that one of them was the spiritual Guru of Gautama Buddha. Tirthankâra is a synonym of Jaina.

Tiryakarota (Sk.). From tiryak “crooked ”, and srotas (digestive) “canal”. The name of the “creation” by Brahmâ of men or beings, whose stomachs were, on account of their erect position as bipeds, in a horizontal position. This is a Purânic invention, absent in Occultism.

Tishya (Sk.). The same as Kaliyuga, the Fourth Age.

Titans (Gr.). Giants of divine origin in Greek mythology who made war against the gods. Prometheus was one of them.

Titikshâ (Sk.). Lit., “long-suffering, patience”. Titikshâ, daughter of Daksha and wife of Dharma (divine law) is its personification.

To On (Gr.). The “Being”, the “Ineffable All” of Plato. He“ whom no person has seen except the Son”.

Tobo (Gnost.). In the Codex Nazaræus, a mysterious being which bears the soul of Adam from Orcus to the place of life, and thence is called “the liberator of the soul of Adam ”.

Todas. A mysterious people of India found in the unexplored fastnesses of Nilgiri (Blue) Hills in the Madras Presidency, whose origin, language and religion are to this day unknown. They are entirely distinct, ethnically, philologically, and in every other way, from the Badagas and the Mulakurumbas, two other races found on the same hills.

Toom (Eg.). A god issued from Osiris in his character of the Great Deep Noot. He is the Protean god who generates other gods, “ assuming the form he likes ”. He is Fohat. (Secret Doctrine, I., 673.)

Tope. An artificial mound covering relics of Buddha or some other great Arhat. The Topes are also called Dâgobas.

Tophet (Heb.). A place in the valley of Gehenna, near Jerusalem, where a constant fire was kept burning, in which children were immolated to Baal. The locality is thus the prototype of the Christian Hell, the fiery Gehenna of endless woe.

Toralva, Dr. Eugene. A physician who lived in the fourteenth century, and who received as a gift from Friar Pietro, a great magician and a Dominican monk, a demon named Zequiel to be his faithful servant. (See Isis Unveiled, II., 60.)

Toyâmbudhi (Sk.). A country in the northern part of which lay the “White Island ”—Shveta Dwîpa of the seven Purânic islands or continents.

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, Kâmadhâtu or
                                                                       Kâmalôka.

2.Bhuvah, heaven, firmament.                   2. World of form, Rûpadhâtu.

3. Swar atmosphere the sky.           
4. Mahar, eternal luminous essence. }  3. The formless world Arûpadhâtu.

All these are the worlds of post mortem states. For instance, Kâmalôka or Kâmadhâtu, the region of Mâra, is that which mediæval and modern Kabalists call the world of astral light, and the “world of shells Kâmalôka 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. Rûpadhâtu is the celestial world of form, or what we call Devâchân. With the uninitiated Brahmans, Chinese and other Buddhists, the Rûpadhâtu is divided into eighteen Brahmâ 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 every-one preserves its form (as in a dream), yet as Rûpadhâtu is a purely mental region, and a state, the Egos themselves have no form outside their own consciousness. Esotericism divides this “ region” into seven Dhyânas, “regions”, or states of contemplation, which are not localities but mental representations of these. Arûpadhâtu: this “region” is again divided into seven Dhyânas, 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 Nirvâna and is, in fact, the very threshold of the Nirvânic state, it stands to reason that in Arûpadhâtu (or Arûpavachara) there can be neither form nor sensation, nor any feeling connected with our three dimensional Universe.

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 Âshvattha 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 Nirvâna 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 palâsa 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.

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

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 Atmâ-Buddhi and the “ Envelope” which reflects their light, the three in one)—and count seven lower Sephiroth, everyone 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.

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

Tridandî (Sk.). The name generally given to a class or sect of Sanyâsis 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.

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 Âdityas, the eight Vasus, the eleven Rudras and the two Ashvins, or thirty-three kotis, or 330 millions of gods.

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, Brahmâ, and Shiva. (See “ Trimûrti ”.)

Trijnâna, (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.

Trikâya (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) Âdi-Buddha (or Primordial Universal Wisdom) ; ( 2) the Dhyâni-Buddhas (or Bodhisattvas); (3) the Mânushi (Human) Buddhas. In European conceptions we find the same: God, Angels and Humanity symbolized theologically by the God-Man. The Brahmanical Trimûrti 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 Nirmânakâya, Sambhogakâya and Dharmakâya, 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 stûpas ; 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 Nirmâ kâya body (which passed through 100,000 kotis of transformations on earth), he, Buddha, is at the same time a Lochana (a heavenly Dhyâni-Bodhisattva), in his Sambhogakâya “robe of absolute completeness”, and in Dhyâna, or a state which must cut him off from the world and all its connections; and finally and lastly he is, besides being a Nirmânakâya and a Sambhogakâya, also a Dharmakâya “of absolute purity”, a Vairotchana or Dhyâni-Buddha in full Nirvâna! (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 Trikâya, 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”.)

Tri-kûta (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 Lankâ 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 Vâyu, the god of the wind, broke the summit off Meru and cast it into the sea, where it forthwith became Lankâ.

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 Kâma, the god of love (as Mârâ, the tempter), to ashes, for trying to inspire him during his devotional meditation with thoughts of his wife.

Trimûrti (Sk). Lit., “three faces”, or “triple form”—the Trinity. In the modern Pantheon these three persons are Brahmâ, the creator, Vishnu, the preserver, and Shiva, the destroyer. But this is an after thought, as in the Vedas neither Brahmâ nor Shiva is known, and the Vedic trinity consists of Agni, Vâyu and Sûrya; or as the Nirukta explains it, the terrestrial fire, the atmospheric (or aërial) and the heavenly fire, since Agni is the god of fire, Vâyu of the air, and Sûrya is the sun. As the Padma Purâna 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 Brahmâ 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 Brahmâ, 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 Trimûrti 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 Brahmâ 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.

Trinity. Everyone knows the Christian dogma of the “three in one” and “one in three ”; therefore it is useless to repeat that which may he 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.

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

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 Mahâyâna and Hînayâna 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.

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 Âdi-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 Amitâbha, Avalokiteshvara and Maitreya Buddha; i.e., in Boundless Light” or Universal Wisdom, an impersonal principle which is the correct meaning of Âdi-Buddha; in the “Supreme Lord” of the Bodhisattvas, or Avalokiteshvara; and in Maitreya Buddha, the symbol of the terrestrial and human Buddha, the “Mânushi 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 Yogachârya 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 [ 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 meaning. 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?

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  Trikâya, Mr. E. J. Eitel, of Hongkong, tells us in his Handbook of Chinese Buddhism that this “trichotomism 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 Dharmakâya, i.e., “essential body”; “reflected Bodhi” as the attribute of Sambhogakâya; and “practical Bodhi” as the attribute of Nirmânakâya.  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 Dharmakâya vesture can have any “attribute” in Nirvâna, 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 Nirmânakâya vesture is preferred by the “Buddhas of Compassion” to that of the Dharmakâya 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 Âdi-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 Brahmâ (the universe) merges into Parabrahm, the ABSOLUTENESS—that is meant under the name of “essential Bodhi ”. For the Nirvânee, or Dhyâni Buddha, must be supposed—by living in Arûpadhâtu, the formless state, and in Dharmakâya—to be that “ essential Bodhi” itself. It is the Dhyâni Bodhisattvas, the primordial rays of the universal Bodhi, who live in “reflected Bodhi” in Râpadhâtu, or the world of subjective “forms” ; and it is the Nirmânakâyas (plural) who upon ceasing their lives of “ practical Bodhi”, in the “enlightened” or Buddha forms, remain voluntarily in the Kâmadhâtu (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 Dhyâni Buddhas, but verily Âdi-Bodhi—the first Logos, whose primordial ray is Mahâbuddhi, 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 Dhyâni Buddha rules in the domain of the spiritual” (fourth Buddhakshetra or region of Buddha); and of the Dhyâni Bodhisattvas “ruling in the third Buddhakshetra ”or the domain of ideation; and even of the Mânushi Buddhas, who are in the second Buddhakshetra as Nirmanakâyas—to apply the “idea of a unity in trinity” to three personalities—is highly unphilosophical.

Trishnâ (Sk.). The fourth Nidâna; spiritual love.

Trishûla (Sk.). The trident of Shiva.

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

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

Triton (Gr.). The san 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 Makâra. 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.)

Trividha Dvâra (Sk.). Lit., the “three gates”, which are body, mouth, and mind; or purity of body, purity of speech, purity of thought— the three virtues requisite for becoming a Buddha.

Trividyâ (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 Anâtmâ.

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 Vâyu, god of the air; and the third in the sky, in the shape of Sûrya, the sun.

Triyâna (Sk.). “The three vehicles” across Sansâra—the ocean of births, deaths, and rebirths—are the vehicles called Sravaka, Pratyeka Buddha and Bodhisattva, or the three degrees of Yogaship. The term Triyâna is also used to denote the three schools of mysticism—the Mahâyâna, Madhyimâyâna and Hînayâna 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 Madhyimâyâna. 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 Nirvâna.

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

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.

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

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.

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 Hephæstos or Vulcan. His brother Jabal, 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.

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.

Tum, or Toόm The “Brothers of the Tum”, a very ancient school of Initiation in Northern India in the days of Buddhist persecution. The “Turn 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”.

Turîya (Sk.). A state of the deepest trance—the fourth state of the Târaka Râja Yoga, one that corresponds with Âtmâ, and on this earth with dreamless sleep—a causal condition.

Turîya Avasthâ (Sk.). Almost a Nirvânic state in Samâdhi, 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).

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.

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

Typhæus (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.

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 Trimûrti, 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: “ 0 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 Brahmâ-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 (Azâzel) 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.

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

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.]

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

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

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.]

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 mans life, the Neshczmah, 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 (Kâma) 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 Mâyâvi Rûpa. Then come the Zurath, Prototypes, and Tab-nooth, Form; and finally, Tzurah, ‘ highest Principle (Âtman) which remains above”, etc., etc. (See Myer’s Qabbalah, pp. 400 et. seq.)

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

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

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”.