A Theosophical definition of Human Monad :

Human Monad

In theosophical terminology the human monad is that part of man's constitution which is the root of the human ego. After death it allies itself with the upper duad, atma-buddhi, and its inclusion within the bosom of the upper duad produces the source whence issues the Reincarnating Ego at its next rebirth. The monad per se is an upper duad alone, but the attributive adjective "human" is given to it on account of the reincarnating ego which it contains within itself after death. This last usage is rather popular and convenient than strictly accurate.

See also: Human Monad , Mysticism, Body Mind and Soul

A Theosophical definition ofSpirit (in reference to Matter) :

Spirit (in reference to Matter)

The theosophist points out that what men call spirit is the summit or acme or root or seed or beginning or noumenon  - call it by any name  - of any particular hierarchy existing in the innumerable hosts of the kosmic hierarchies, with all of which any such hierarchy is inextricably interblended and interworking.

When theosophists speak of spirit and substance, of which matter and energy or force are the physicalized expressions, we must remember that all these terms are abstractions, generalized expressions for certain entities manifesting aggregatively.

Spirit, for instance, is not essentially different from matter, and is only relatively so different, or evolutionally so different: the difference not lying in the roots of these two where they become one in the underlying consciousness-reality, but in their characters they are two evolutional forms of manifestation of that underlying reality. In other words, to use the terminology of modern scientific philosophy, spirit and matter are, each of them, respectively an "event" as the underlying reality passes through eternal duration.

See also: Spirit (in reference to Matter) , Mysticism, Body Mind and Soul

A Theosophical definition of Man :

Man

Man is in his essence a spark of the central kosmic spiritual fire. Man being an inseparable part of the universe of which he is the child  - the organism of graded consciousness and substance which the human constitution contains or rather is  - is a copy of the graded organism of consciousnesses and substances of the universe in its various planes of being, inner and outer, especially inner as being by far the more important and larger, because causal.

Human beings are one class of "young gods" incarnated in bodies of flesh at the present stage of their own particular evolutionary journey. The human stage of evolution is about halfway between the undeveloped life-atom and the fully developed kosmic spirit or god.

From another point of view, man is a sheaf or bundle of forces or energies. Force and matter, or spirit and substance being fundamentally one, hence, man is de facto a sheaf or bundle of matters of various and differing grades of ethereality, or of substantiality; and so are all other entities and things everywhere.

Man's nature, and the nature of the universe likewise, of which man is a reflection or microcosm or "little world," is composite of seven stages or grades or degrees of ethereality or of substantiality; or, kosmically speaking, of three generally inclusive degrees: gods, monads, and atoms. And so far as man is concerned, we may take the New Testament division of the Christians, which gives the same triform conception of man, that he is composed of spirit, soul, body  - remembering, however, that all these three words are generalizing terms.

Man stands at the midway point of the evolutionary ladder of life: below him are the hosts of beings less than he is; above him are other hosts greater than he is only because older in experience, riper in wisdom, stronger in spiritual and in intellectual fiber and power. And these beings are such as they are because of the evolutionary unfoldment of the inherent faculties and powers immanent in the individuality of the inner god  - the ever-living, inner, individualized spirit.

Man, then, like everything else  - entity or what is called "thing"  - is, to use the modern terminology of philosophical scientists, an "event," that is to say, the expression of a central consciousness-center or monad passing through one or another particular phase of its long, long pilgrimage over and through infinity, and through eternity. This, therefore, is the reason why the theosophist often speaks of the monadic consciousness-center as the pilgrim of eternity.

Man can be considered as a being composed of three essential upadhis or bases: first, the monadic or divine-spiritual; second, that which is supplied by the Lords of Light, the so-called manasa-dhyanis, meaning the intellectual and intuitive side of man, the element-principle that makes man Man; and the third upadhi we may call the vital-astral-physical.

These three bases spring from three different lines of evolution, from three different and separate hierarchies of being. This is the reason why man is composite. He is not one sole and unmixed entity; he is a composite entity, a "thing" built up of various elements, and hence his principles are to a certain extent separable. Any one of these three bases can be temporarily separated from the two others without bringing about the death of the man physically. But the elements that go to form any one of these bases cannot be separated without bringing about physical dissolution or inner dissolution.

These three lines of evolution, these three aspects or qualities of man, come from three different hierarchies or states, often spoken of as three different planes of being. The lowest comes from the vital-astral-physical earth, ultimately from the moon, our cosmogonic mother. The middle, the manasic or intellectualintuitional, from the sun. The monadic from the monad of monads, the supreme flower or acme, or rather the supreme seed of the universal hierarchy which forms our kosmical universe or universal kosmos.

See also: Man , Mysticism, Body Mind and Soul

Theosophical Society, or "Universal Brotherhood". Founded in 1875 at New York, by Colonel H. S. Olcott and H. P. Blavatsky, helped by W. Q. Judge and several others. Its avowed object was at first the scientific investigation of psychic or so-called "spiritualistic" phenomena, after which its three chief objects were declared, namely

(1) Brotherhood of man, without distinction of race, colour, religion, or social position;

(2) the serious study of the ancient world-religions for purposes of comparison and the selection therefrom of universal ethics;

(3) the study and development of the latent divine powers in man. At the present moment it has over 250 Branches scattered all over the world, most of which are in India, where also its chief Headquarters are established. It is composed of several large Sections - the Indian, the American, the Australian, and the European Sections.

(See also: Theosophical Society, Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary, )

Rudolph Steiner at first followed Theosophical jargon like astral and Devachan, but after he broke away from the Theosophical society to form his own movement, Anthroposophy, he also adopted a distinct terminology, replacing astral plane with "soul" and devachen with "spirit", and substituting the seven-fold model of man with a fourfold one (physical body, etheric body, astral body, and ego). However his description of the "soul world" remained very similar to Leadbeater's description of the astral plane, and his definition of ...

See also:

Astral body, Astral body - The astral body in Neoplatonism, Astral body - The astral body in Theosophy, Astral body - The desire body in Rosicrucianism, Astral body - Later interpretations, Astral body - The astral body in generic New Age thought, Astral body - Artistic depictions

Read more here: » Astral body: Encyclopedia II - Astral body - Later interpretations

Theosophers {BCW}

(See also: Theosophers, Mysticism, Mysticism Dictionary, Body mind and Soul)

Theosophical Society, The Founded in New York City on November 17, 1875 by H. P. Blavatsky, Colonel H. S. Olcott, William Q. Judge, and several others. The original "Preamble and By-laws" state its objectives as "to collect and diffuse a knowledge of the laws which govern the universe." Over time its objects have been somewhat enlarged to: 1) to diffuse among men a knowledge of the laws inherent in the universe; 2) to promulgate the knowledge of the essential unity of all that is, and to demonstrate that this unity is fundamental in nature; 3) to form an active brotherhood of humanity, without distinction of race, creed, sex, caste, or color; 4) to study ancient and modern religion, science, and philosophy; and 5) to investigate the innate human powers.

The Theosophical Societies at present existing in the world are parts of a spiritual and intellectual movement which, known or unknown, has been active in all ages. Indeed, this movement took its rise in the earliest origins of self-conscious humanity. At times this movement has disappeared from sight, during "periods of spiritual barrenness," as Plato expressed it, yet its work continues, although not always recognized and known. The aims and purposes of the Society are religious, philosophical, and scientific, as well as distinctly humanitarian or philanthropic: it aims to restore to mankind its ancient heritage of wisdom -- knowledge of the truths of being -- and to inculcate in human hearts and minds the great worth and intrinsic beauty of its lofty ethical code. The Theosophical Society is nonpolitical and nonsectarian. It has members belonging to different races who may or may not be likewise members of other religious or philosophical bodies. It has no creed or dogmas in the modern sense, and its members are essentially searchers and lovers of truth.

Blavatsky announced from almost the very beginning of her public work that she had been commissioned by the Mahatmas M and KH to form a nucleus of a universal brotherhood of mankind, and the formation of the Theosophical Society was the first fruit of her labors to this end. The dissemination of the teachings of the wisdom-religion now called theosophy was the main purpose of the Society. Writing to A. P. Sinnett, KH said: "The chief object of the T. S. is not so much to gratify individual aspirations as to serve our fellow men" (ML 7-8); and M wrote: "The sun of Theosophy must shine for all, not for a part. There is more of this movement than you have yet had an inking of, and the work of the T. S. is linked in with similar work that is secretly going on in all parts of the world" (ML 271).

(See also: Theosophical Society, Mysticism, Mysticism Dictionary, Body mind and Soul)

Seal of the Theosophical Society

Composed of a serpent in the form of a circle (Ananta-sesha) biting its tail -- standing for eternity and boundless wisdom.

Its scales signify the illimitable diversity of wisdom or truth, and likewise the innumerable smaller cycles within boundless duration. The circumscribed swastika at the meeting point of the head and tail is a practically universal ancient emblem portraying evolution, the endless movement of spirit in and through matter.

Within the large circle formed by the serpent are two interlaced triangles (called in India the seal of Vishnu, in the West the seal of Solomon). The white triangle pointing upwards denotes the spiritual fire of consciousness, concealed wisdom, or spirit. The downward-pointing black triangle, sometimes colored blue or red, refers to the manifested worlds of matter, or to wisdom revealed in the worlds of manifestation. The two triangles interlaced form a six-pointed star, which means the manifested Logos, or the third cosmic emanation of the ineffable One. Again, the six-pointed star refers to the six general forces or powers of nature, the six principles, the six planes -- which are represented as being all synthesized by their origin, the seventh, when a point or dot is placed within the star, for this point is what Pythagoras called the Monas monadum (the monad of monads).

"The double triangle -- the Satkiri Chakram of Vishnu -- or the six-pointed star, is the perfect seven. In all the old Sanskrit works -- Vedic and Tantrik -- you find the number 6 mentioned more often than the 7 -- this last figure, the central point being implied, for it is the germ of the six and their matrix. It is then thus . . . {drawing]

-- the central point standing for seventh, and the circle, the Mahakasha -- endless space -- for the seventh Universal Principle. In one sense, both are viewed as Avalokitesvara, for they are respectively the Macrocosm and the microcosm. The interlaced triangles -- the upper pointing one -- is Wisdom concealed, and the downward pointing one -- Wisdom revealed (in the phenomenal world). The circle indicates the bounding, circumscribing quality of the All, the Universal Principle which, from any given point expands so as to embrace all things, while embodying the potentiality of every action in the Cosmos. As the point then is the centre round which the circle is traced -- they are identical and one, and though from the standpoint of Maya and Avidya -- (illusion and ignorance) -- one is separated from the other by the manifested triangle, the 3 sides of which represent the three gunas -- finite attributes. In symbology the central point is Jivatma (the 7th principle), and hence Avalokitesvara, the Kwan-Shai-yin, the manifested 'Voice' (or Logos), the germ point of manifested activity; -- hence -- in the phraseology of the Christian Kabalists 'the Son of the Father and Mother,' and agreeably to ours -- 'the Self manifested in Self' -- Yih-sin, the 'one form of existence,' the child of Dharmakaya (the universally diffused Essence), both male and female. Parabrahm or 'Adi-Buddha' while acting through that germ point outwardly as an active force, reacts from the circumference inwardly as the Supreme but latent Potency. The double triangles symbolize the Great Passive and the Great Active; the male and female; Purusha and Prakriti. Each triangle is a Trinity because presenting a triple aspect. The white represents in its straight lines: Gnanam -- (Knowledge); Gnata -- (the Knower); and Gnayam -- (that which is known). The black -- form, colour, and substance, also the creative, preservative, and destructive forces and are mutually correlating . . ." (ML 345-6).

Within the star is placed the crux ansata, the handled cross or tau, one aspect of which is the particularized functions or activity of spirit in matter so far as our own world is concerned, and more especially insofar as intelligence is working upon cosmic matter. It is a symbol often associated with the adept or initiate as typifying his union with spiritual intelligence rather than with the powers and potencies of unspiritualized life in the material world.

When Blavatsky and Colonel Olcott went to India in 1879, the Sanskrit word Aum was placed above the seal, while below it was added the phrase: Satyan nasti paro dharmah (there is no religion [law]

higher than truth [reality]) which was adopted as the motto of the Theosophical Society.

In some respects the seal of the Theosophical Society is similar to the personal seal of Blavatsky: however, in place of the tau within the interlaced triangles, her seal had the initials E B (E standing for Elena, pronounced Yelena in Russian, and B for Blavatsky). Inside the circle are astrological and Qabbalistic signs stated by some to refer to Blavatsky herself, while above the seal is a countess' coronet belonging to her family.

The seal of the Theosophical Society can be said to refer to a universe expanding into manifestation from its origin in cosmic spirit, emanation picturated by the comprehending serpent of space and duration. Just as the serpent periodically sheds its old skin, a universe, after a period of rest or dormancy, is again emanated, the child of its former self, for another period of cosmic manifestation.

(See also: Seal of the Theosophical Society, Mysticism, Mysticism Dictionary)

Motto of the Theosophical Society. Satyan nasti paro dharmah, usually translated: "There is no religion higher than truth" -- adopted from the motto of the Rajas of Benares.

(See also: Motto of the Theosophical Society, Mysticism, Mysticism Dictionary)

Globe-round In theosophical terminology, the passage of one life-wave through seven root-races on one globe. Seven (or ten or twelve) globe-rounds -- one on each globe of a planetary chain -- is called a planetary round.

See also ROUND; INNER ROUND()

(See also: Globe-round, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

A Theosophical definition of Universe :

Universe

The theosophical philosophy divides the universe into two general functional portions  - one the consciousness side, the abode or dwelling place, and at the same time the aggregate, of all the self-conscious, thinking entities that the boundless universe contains; and the other, the material side of nature, which is their schoolhouse, their home, and their playground too. This so-called material side is a practically infinite aggregate of monads or consciousness-centers passing through that particular phase of their evolutionary journey.

This universe, therefore, is a vast aggregate of consciousnesscenters in both the two functional portions of it; and these consciousness-centers theosophists call monads. They are entities conscious in differing degrees, stretching along the boundless scale of the universal life; but in that particular phase which passes through what we humans call matter, those monads belonging to and forming that side of the universe, in the course of their long, long, evolutionary journey have not yet attained self-conscious powers or faculties. And furthermore, what we call matter, in its last analysis is actually an aggregate of these monads manifesting in their physical expressions as life-atoms.

The consciousness side of universal nature, which also consists of countless hosts of self-conscious entities, works in and through this other or material side; for these hosts of consciousnesses self-express themselves through this other or material function or side, through these other countless hosts of younger and inferior and embryo entities, which are the life-atoms  - embryo gods. The universe is therefore actually and literally imbodied consciousnesses.

See also: Universe , Mysticism, Body Mind and Soul

(See also: Semitic root, Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul, )

(See also: Planets, Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul, )

(See also: Kriou (Aries) , Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul,)

(See also: Taurou (Taurus) , Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul,)

(See also: Karkinou (Cancer) , Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul,)

(See also: Leontos (Leo) , Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul,)

(See also: Parthenou (Virgo) , Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul,)

(See also: Zygou (Libra) , Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul,)

(See also: Skorpiou (Scorpio) , Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul,)