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Showing 20 pages using this property.

T

Turner, Samuel +

English envoy sent to Tibet in 1783 on a mission to the Tashi Lama; published an account of his embassy in 1800. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.4)#667|4:667-668]][[SMW::on]]). +

Turnour, George +

British orientalist and Ceylon civil servant (1799-1843), a Pali scholar who published the Mahavamsa with an English translation in 1837. His research identified King Piyadassi of the rock edicts with Ashoka. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.2)#546|2:546-547]][[SMW::on]]). +

Tushita +

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

Twain, Mark +

Pen name of Samuel Langhorne Clemens (1835-1910). De Zirkoff lists his ''The Innocents Abroad''. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.3)#535|3:535]][[SMW::on]]). +

Twashtri +

The same as Vishwakarman, “the divine artist ”, the carpenter and weapon‐maker of the gods. (See “Vishwakarman”.) [[Category: CTD info from Theosophical Glossary]] (TG). +

Twelfth Convention of the Theosophical Society +

Held at Adyar on 27–29 December 1887. The simultaneous meeting of the Indian National Congress at Madras reduced attendance at the Theosophical convention. ([[Zirkoff, Boris|B. de Zirkoff]], [[Zirkoff B. - Chronological Survey & Key to Abbreviations (BCW vol.8)#xxiii|BCW 8:xxiii]]) +

Twelve Years in India +

Work attributed in de Zirkoff’s bibliography to Colonel Stephen Fraser. The compiler was unable to trace either the work or its author. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.6)#433|6:433]][[SMW::on]]). +

Tyberg, Judith +

Advised on Sanskrit technical terms for [[Blavatsky, Helena Petrovna|H. P. Blavatsky]]’s collected writings. ([[Zirkoff, Boris|B. de Zirkoff]], [[Zirkoff B. - Preface (BCW vol.4)#xix|BCW 4:xix]]) +

Tyberg, Marjorie M. +

Contributed her editorial expertise to the early volumes of [[Blavatsky, Helena Petrovna|H. P. Blavatsky]]’s collected writings. ([[Zirkoff, Boris|B. de Zirkoff]], [[Zirkoff B. - Preface (BCW vol.4)#xix|BCW 4:xix]]) +

Tylor, Edward Burnett +

English anthropologist and author of ''Primitive Culture'' (1871). He held the first academic post in anthropology at Oxford and helped develop the university’s anthropological collections. +

Tyndall J. - Fragments of Science +

Contains [[Tyndall, John|J. Tyndall]]’s Belfast Address of 1874. The fifth edition (New York, D. Appleton, 1884), p. 524, supplies the original wording about matter and all terrestrial life, differing from [[Blavatsky, Helena Petrovna|H. P. Blavatsky]]’s paraphrase. ([[Zirkoff, Boris|B. de Zirkoff]], [[Blavatsky H.P. - Correspondence#57|BCW 9:57]]) +

Tyndall, John +

Irish physicist and science writer, Professor of Natural Philosophy at the Royal Institution in London. Investigated heat, light and the physical properties of gases. His On Science and Man was a presidential address to the Birmingham and Midland Institute, published in Birmingham in 1877 as a 31-page pamphlet. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.2)#547|2:547]][[SMW::on]]). Bibliographical references include: Fragments of Science. 5th ed. New York: D. Appleton, 1884; 6th ed. ibid. 1891 (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.8)#478|8:478]][[SMW::on]]). Bibliographical references include: “Belfast Address,” in Fragments of Science. 5th ed. New York: D. Appleton, 1884; 6th ed. ibid. 1891. Scientific Addresses, New Haven, Conn. 1871 (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.9)#457|9:457]][[SMW::on]]). Studied the production of sound when pulses of radiant heat passed through vapours. ([[Zirkoff, Boris|B. de Zirkoff]], [[Blavatsky H.P. - Notes to Radiant Heat, Musical Vapours, and Fairy Bells|BCW 3:103]]) His article on atoms, molecules and ether waves from Longman’s Magazine was reprinted in The Theosophist with [[Blavatsky, Helena Petrovna|H. P. Blavatsky]]’s footnote on idealisation of the sensible world. ([[Zirkoff, Boris|B. de Zirkoff]], [[Blavatsky H.P. - Footnote to Atoms, Molecules, and Ether Waves#303|BCW 4:303]])

Tyndarus +

King of Lacedæmon the fabled husband of Leda, the mother of Castor and Pollux and of Helen of Troy. [[Category: CTD info from Theosophical Glossary]] (TG). +

Typhaeus +

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

Typhon +

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

Tzaila +

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

Tzelem +

An image, a shadow. The shadow of the physical body of a man, also the astral body — ''Linga '' ''Sharira''. (See [[Tzool‐mah]].) [[Category: CTD info from Theosophical Glossary]] (TG). +

Tzeretelef, A. +

Contributor credited with “The Bewitched Mirror” in ''The Theosophist'', [[Theosophist/Vol1|vol. 1]], June 1880. +

Tzim‐tzum +

Expansion and contraction, or, as some Kabbalists explain it — “the centrifugal and centripetal energy”. [[Category: CTD info from Theosophical Glossary]] (TG). +

Tziruph +

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