Higher Triad:
Theosophy
Occultism Mysticism Dictionary on Higher Triad
A
Theosophical definition of Higher Triad :
Higher Triad
The imperishable spiritual ego considered as a unity. It is the reincarnating part of man's constitution which clothes itself in each earth-life in a new personality or lower quaternary. The higher triad, speaking in the simplest fashion, is the unity of atman, buddhi, and the higher manas; and the lower quaternary consists of the lower manas or kama-manas, the prana or vitality, the linga-sarira or astral model-body, and the physical vehicle.
Another manner of considering the human constitution in its spiritual aspects is that viewed from the standpoint of consciousness, and in this latter manner the higher triad consists of the divine monad, the spiritual monad, and the higher human monad. The higher triad is often spoken of in a collective sense, and ignoring details of division, as simply the reincarnating monad, or more commonly the reincarnating ego, because this latter is rooted in the higher triad.
Many theosophists experience quite unnecessary difficulty in understanding why the human constitution should be at one time divided in one way and at another time divided in another way. The difficulty lies in considering these divisions as being absolute instead of relative, in other words, as representing watertight compartments instead of merely indefinite and convenient divisions. The simplest psychological division is probably that which divides the septenary constitution of man in three parts: an uppermost duad which is immortal, an intermediate duad which is conditionally immortal, and a lower triad which is unconditionally mortal. (See Fundamentals of the Esoteric Philosophy, 1st ed., pp. 167, 525; 2nd rev. ed., pp. 199, 601).
See
also: Higher Triad ,
Mysticism,
Body Mind and Soul
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Higher Triad:
Theosophy
Occultism Mysticism Dictionary on Higher Triad
By G. de Purucker, compiled by Geoffrey
Barborka
Higher Triad
The imperishable spiritual ego considered as a unity. It is the reincarnating part of man's constitution which clothes itself in each earth-life in a new personality or lower quaternary. The higher triad, speaking in the simplest fashion, is the unity of atman, buddhi, and the higher manas; and the lower quaternary consists of the lower manas or kama-manas, the prana or vitality, the linga-sarira or astral model-body, and the physical vehicle.
Another manner of considering the human constitution in its spiritual aspects is that viewed from the standpoint of consciousness, and in this latter manner the higher triad consists of the divine monad, the spiritual monad, and the higher human monad. The higher triad is often spoken of in a collective sense, and ignoring details of division, as simply the reincarnating monad, or more commonly the reincarnating ego, because this latter is rooted in the higher triad.
Many theosophists experience quite unnecessary difficulty in understanding why the human constitution should be at one time divided in one way and at another time divided in another way. The difficulty lies in considering these divisions as being absolute instead of relative, in other words, as representing watertight compartments instead of merely indefinite and convenient divisions. The simplest psychological division is probably that which divides the septenary constitution of man in three parts: an uppermost duad which is immortal, an intermediate duad which is conditionally immortal, and a lower triad which is unconditionally mortal. (See Fundamentals of the Esoteric Philosophy, 1st ed., pp. 167, 525; 2nd rev. ed., pp. 199, 601).
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For
more articles related to Higher Triad , see: Body Mind and Soul, Theosophy, Higher Triad
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.
The definition of Higher Triad
is extracted from "OCCULT GLOSSARY - A COMPENDIUM OF ORIENTAL AND
THEOSOPHICAL TERMS".
Publisher's Note
"Every branch of
study has its own special terminology, and the esoteric philosophies are no
exception. This compendium not only clarifies the significance of the terms
most frequently found in such literature, but offers a comprehensive outline of
the scope and principles underlying an age-old tradition respecting the
constitution of man and the universe in which he lives.
This
Second and Revised Edition is faithful to the original 1933 edition. Changes
include modernizing capitalization, spelling, and punctuation, and amending a
few foreign terms (with appreciation to Dr. Bruce C. Hall and Mr. David Reigle
for their respective contributions)."
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