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The Voice of the Silence – Glossary – T

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The Voice of the Silence

<The Voice of the Silence



T’ang [Tang] (Ch.). [II 22]

The name of two Chinese dynasties, the more recent one of which (618-907) was founded by Li Shi-min. It is one of the names of China.

Ta(Pāli) B. [I 34, III 30]

In Sanskrit: Tṛṣṇa. The thirst for life, in order to enjoy the objects of the senses, the mighty desire to exist under all its forms, binding the being to Saṁsāra.

Tāntrika (Sk.) B. [III 11]

Adept of Tantrism (based on the diversity of texts which are called Tantra, recommending various abrupt ways towards enlightenment using specific practices and often secret initiations). There is a degenerated form of practice (the Tantrism “of the left hand,” or Vāma Mārga) which makes use of the worst form of black magic and sorcery (T.G.).

Tao [Dao] (Ch.) B. [I 43, 45]

[H.P.B. writes Tau – ed.] Route, path, way (cf. Mārga). It is the last of the Four Noble Truths: the eightfold path leading to the state of Arhat.

Ta-Shih-Chi (Ch.) B. [III 26]

It is the name of a great Bodhisattva depicted, in the western paradise of Amitābha (Devachan), at the right side of this Buddha, whereas Kuan-Shih-Yin is placed at his left side; together they are “the Three Sages of the West.” See Edkins (C.B., p. 209, 234).

Tat (Sk.) H. [Fragment 1]

That. See Kaha Upaniad (II, 1 and 2) in which the Self is That; also in the Chāndogya Upaniad (VI 9-16) in which the great precept tat tvam asi (You are That) is repeated. For the mantra AUṀ TAT SAT, see Bhagavad-Gītā XVII, 23-28.

Tathāgata (Sk.) B. [I 38, II 15, III 15]

A term referring to him “who thus has come” (tathā āgata] (as his predecessor): the Buddha Gautama, or “who has thus gone” [tathā gata] to the other shore.

Tattvajñānin (Sk.) H. [I 9]

He who possesses Tattvajñāna, the knowledge of truth, awareness of the true principles in all things. See: Theos., May 1889, p. 479, 482, for the distinction between Ātmajñānin and Tattvajñānin.

Thegpa-chenpo’i-do (Tib) B. [Fragment 3]

A Sūtra (Do [mDo]) of Mahāyāna (Thegpa-chenpo) origin, published as a translation by Schlaginweit (B.T., p. 122 et seq.), named “Repentance of all sins, doctrine of the hidden treasure.” It is “a prayer to the Buddhas of Confession – past, present and to come.”

Thus have I heard. – B. [II 10]

Iti mayā śrutam – a term used by Ānanda, one of the great disciples of the Buddha, when putting the teachings of the Master into writing; it is found at the beginning of the Sūtras of the Buddhist Canon.

Time’s Circle B. [Fragment 2]

See Kālachakra

Tīrthika or Tīrthaka (Sk.) H., B. [II 29]

From the word Tīrtha which means a passage, a ford, crossing a stream; also: a sect (serving as a ford “in order to cross to the other shore”). The Tīrthika(s) were the members of some sect opposed to the Buddhists: thus being for the latter “unbelievers” (“heretics,” “infidels,” “unfaithfuls,” etc.), rejecting the Dharma of the Buddha. Sometimes they were strict ascetics mortifying their body and possessing paranormal powers.

Titikā (Sk.) H. [III 22]

From Tij, to endure, to suffer. Endurance, a capacity developed by the Yogī to a perfection in order to bear all pairs of opposites (pleasure/pain, etc.), with determination, courage, and patience, without deviating from his path.

Three Great Perfections [Fragment 2]

The Initiate is said to be “thrice great” (as in Hermes Trismegistos). Here the word “perfection” refers to the Sanskrit Siddhi: transcendental, spiritual powers making of a man a siddha (a “Yogī of perfection”). Tradition speaks of three mystic powers of the Buddha (Gopa, Yaśodhāra, and Utpala Varṇa), interpreted by some as being his three wives, (cf. Rhys Davids, B., 51, 2).

Three Methods of Prajñā [I 38]

See Prajñā; also T.G.: Trijñāna.

Three Worlds (Sk.: Triloka or Trailokya) [III 26, 27]

Exoterically: Heaven (Sk.: Svarga), earth (Sk.: Bhūmi), and hell (Sk.: Pātāla) referring to the spiritual, the psychic (or astral), and the terrestrial spheres. See T.G.: Tribhuvana. In classical Buddhism three worlds are mentioned (Pāli: Triloka): 1) Kāmaloka, or Kāmadhātu, the sphere or plane of enjoyment of the senses and of all forms of desire (including the world of men, animals, the deceased, Asuras, lower devas, and the many sorts of hells included); it is on these levels (according to Mahāyāna) that the human Buddhas are working in their Nirmāṇakāya; 2) Rūpaloka or -dhātu, the heavenly sphere, still connected with forms (Rūpa), a purely mental world of ideation where the higher Ego of the human being enjoys the state of bliss of Devachan after death; esoterically, this sphere comprises seven different levels of absorption (Dhyāna) or contemplation; to these levels are connected the Dhyāni-Bodhisattvas in their Sambhogakāya; 3) Arūpaloka or Arūpadhātu, the world “without forms” [from our point of view] (still comprising seven levels of Dhyāna); the purely abstract states of high spiritual consciousness (Bodhi) which are attained there, extend up to the threshold of Nirvāṇa and are divested of all sensations or feelings in connection with the terrestrial personality and the three dimensional universe; ideally, to these levels correspond the Dhyāni-Buddhas in their Dharmakāyas. See T.G.: Triloka and Eitel, H.C.B.,p. 180.

Triangle (sacred), Three (sacred) [I 38]

As the first geometrical figure, the triangle calls to mind the highest trinity in man, forming the eternal and divine individual. See T.G.: Tzurah, defining the trinity as the divine “prototype”; see also T.G.: Triad, “the three in one,” dominating the seven lower Sephīrōth of the Qabbālāh each corresponding to one of the seven principles of man. The three refers also to the three great degrees of initiation (cf. T.G.). As to the “three fires,” they evoke the higher trinity of ĀtmaBuddhi Manas, which, in close union, become a unity.

Trikāya (Sk.) B.

The three bodies or forms (Kāya) of the Buddha. This is a very occult doctrine belonging to Mahāyāna Buddhism that is the object of numerous (exoteric) commentaries of which the meaning can only be explained with the help of esoteric keys, reserved for the “few.” It refers to the “glorious vestures” (Nirmāṇakāya, Sambhogakāya, and Dharmakāya) evolved by the Adept during his ascesis which, though assuring him an immortal consciousness throughout all changes, permit him to permanently use this waking consciousness on all planes of manifestation, up to the spheres of Nirvāṇa, and possibly to voluntarily enter into contact with the world of men in order to protect and to enlighten them. See T.G.: Trikāya, Triratna, and Triśarana.

Tsung-men [Zong-men] (Ch.) B. [II 1]

A school or sect, especially the School of Ch’an (Jap.: Zen) connected with the great Patriarch Bodhidharma. According to Edkins (C.B. p. 158), the exoteric branch of Buddhism (see Chiao-men) reflected the tradition of the “words” of the Buddha, whereas the esoteric branch (Tsung-men) comprised the tradition of the “Heart” of the Buddha: armed with the “true seal” or “seal of truth”, Bodhidharma is said to have opened the way of contemplation” (Ch’an = Dhyāna), while “turning away from book instruction,” in order to attain the real nature and heart of the Buddha.

Tulpa’i-Ku [sPrul- pa’i -sKu] (Tib) B. [III 20]

Body of transformation or emanation. See: Nirmāṇakāya.

Turīya (Sk.) H. [I 15]

Literally: fourth. It refers to the state of consciousness of the most profound trance (T.G.) rising above the three lower states of consciousness (waking, dreaming, deep sleep). See: Māṇūkya Upaniad, where Turīya appears as the indescribable experience of the Self, being above all duality. According to H.P.B. (T.G.) it is a state of bliss, almost Nirvāṇic, reached in Samādhi, a condition of the higher triad, which is distinct yet not separable from the other lower states.