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T

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.) [[Category: CTD info from Theosophical Glossary]] (TG). +

Tournier, A. +

This name credited to the publications in ''The Theosophist'', [[Theosophist/Vol9|vol. 9]] (1887–1888). +

Toyambudhi +

A country in the northern part of which lay the “White Island ” — ''Shveta Dwîpa'' of the seven Purânic islands or continents. [[Category: CTD info from Theosophical Glossary]] (TG). +

Tractatus de revolutionibus animarum +

A Kabbalistic treatise on the transmigration of souls, published in Latin in the second volume of Kabbala denudata (1684). ([https://www.e-rara.ch/cgj/content/structure/1172145 Kabbala denudata, Tomus secundus (1684), Pars tertia, p. 243 ff.]; [https://hermetica.uva.nl/research/research-projects/john-macmurphy.html University of Amsterdam: early Lurianic Kabbalah and De revolutionibus animarum]) Attribution note: the BCW note associates the work with Isaac Luria. The Latin edition’s contents distinguish De revolutionibus animarum from Commentarius in Siphra de Zeniutha. Personal authorship and the exact relationship to the Hebrew Sefer ha-Gilgulim require clarification; no definite author is assigned here. ([https://www.e-rara.ch/cgj/content/structure/1172145 Kabbala denudata, Tomus secundus (1684), Pars tertia, p. 243 ff.]) ([[Zirkoff, Boris|B. de Zirkoff]], [[Levi E. - The Magical Evocation of Apollonius of Tyana#145|BCW 1:145]]) +

Trailokya +

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. 1. ''Bhur'', earth. 2. ''Bhuvah'', heaven, firmament. 3. ''Swar'' atmosphere the sky. Buddhist Division of the Regions. 1. World of desire, ''Kâmadhâtu'' or Kâmadôka. 2. World of form, ''Rûpadhûtu''. 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 everyone 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. [[Category: CTD info from Theosophical Glossary]] (TG).

Transactions of the National Insurance Convention +

Proceedings of the National Insurance Convention, New York, 1871. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.3)#533|3:533]][[SMW::on]]). Compiled and prefaced by [[Olcott, Henry Steel|H. S. Olcott]], secretary of the convention. Sessions were held on 24 May - 2 June and 18-30 October 1871. The two volumes were preserved in the Adyar Library. ([[Zirkoff, Boris|B. de Zirkoff]], [[Blavatsky H.P. - A Word with our Friends|BCW 3:13]]) +

Travels after the Peace of Amiens +

J. G. Lemaistre’s three-volume account of travel in France, Switzerland, Italy and Germany, published at London in 1806. ([[Zirkoff, Boris|B. de Zirkoff]], [[Blavatsky H.P. - Miscellaneous Notes (7)|BCW 2:415]]) +

Travels of Peter +

The bibliography refers the reader to pp. 221-22 of BCW volume 8 (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.8)#478|8:478]][[SMW::on]]). +

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. [[Category: CTD info from Theosophical Glossary]] (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. [[Category: CTD info from Theosophical Glossary]] (TG). +

Trepov, Fyodor Fyodorovich +

St Petersburg governor whom V. I. Zasulich attempted to assassinate in 1878. ([[Zirkoff, Boris|B. de Zirkoff]], [[Blavatsky H.P. - The State of Russia (1)|BCW 3:165]]) The official concerned was Fyodor Fyodorovich Trepov, not his son Dmitri Fyodorovich (1855-1906). ([https://nlr.ru/domplekhanova/dep/artupload/dp/article/98/NA8648.pdf National Library of Russia: archival documents]; [https://encspb.ru/object/2805379392?dv=1000000000&lc=ru Encyclopedia of St Petersburg]) +

Treta Yuga +

The second age of the world, a period of 1,296,000 years. [[Category: CTD info from Theosophical Glossary]] (TG). +

Triad +

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. [[Category: CTD info from Theosophical Glossary]] (TG). +

Tridandi +

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. [[Category: CTD info from Theosophical Glossary]] (TG). +

Trigunas +

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 [[Trimurti|Trimûrti]].) [[Category: CTD info from Theosophical Glossary]] (TG). +

Trijnana +

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. [[Category: CTD info from Theosophical Glossary]] (TG). +

Trikaya +

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]].) [[Category: CTD info from Theosophical Glossary]] (TG).

Trilcohana +

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. [[Category: CTD info from Theosophical Glossary]] (TG). +

Trimurti +

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. [[Category: CTD info from Theosophical Glossary]] (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 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. [[Category: CTD info from Theosophical Glossary]] (TG). +