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T

Tripada +

“Three‐footed ”, fever, personified as having three feet or stages of development — cold, heat and sweat. [[Category: CTD info from Theosophical Glossary]] (TG). +

Tripitaka +

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. [[Category: CTD info from Theosophical Glossary]] (TG). “Three Baskets”: the canonical collections of monastic discipline (''Vinaya-Pitaka''), discourses (''Sutta-Pitaka'') and higher teaching (''Abhidhamma-Pitaka''). De Zirkoff refers readers to the Pali Text Society for the Theravada canon. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.3)#533|3:533]][[SMW::on]]). +

Triratna +

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

Trisharana +

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

Trishna +

The fourth Nidâna; spiritual love. [[Category: CTD info from Theosophical Glossary]] (TG). +

Trishula +

The trident of Shiva. [[Category: CTD info from Theosophical Glossary]] (TG). +

Tristram, Lancelot A. +

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

Trisuparna +

A certain portion of the Veda, after thoroughly studying which a Brâhman is also called a Trisuparna. [[Category: CTD info from Theosophical Glossary]] (TG). +

Trithemius +

An abbot of the Spanheim Benedictines, a very learned Kabbalist and adept in the Secret Sciences, the friend and instructor of Cornelius Agrippa. [[Category: CTD info from Theosophical Glossary]] (TG). German abbot and mystical writer, a teacher of Agrippa; the bibliography cites ''Steganographia'', published in 1606. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.4)#666|4:666-667]][[SMW::on]]). +

Triton +

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

Trivedi, Navtamram Ootamram +

Indian theosophist and president of the Sanatan Dharma Sabha, the Surat Branch of the Theosophical Society. +

Trividha Dvara +

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

Trividya +

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

Trivikrama +

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

Triyana +

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

Tri‐bhuvana +

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

Tri‐dasha +

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

Tri‐kuta +

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

Troppmann, Jean Baptiste +

A French murderer executed in Paris on 19 January 1870; mentioned by Abbé Roca in his dispute with [[Blavatsky, Helena Petrovna|H. P. Blavatsky]]. ([[Zirkoff, Boris|B. de Zirkoff]], [[Abbe Roca - Reply of Abbe Roca to Madame Blavatskys Allegations against Christian Esotericism#391|BCW 9:391]]) +

True Northerner +

Weekly newspaper of Paw Paw, Michigan (1855-1919). It merged with the ''Free Press and Courier'' to form the ''Courier-Northerner''. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.5)#386|5:386]][[SMW::on]]). +