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List of Abbreviations for Titles

VS Peace to all beings (III 37) [[p. 72]] This is one of the variations of the formula that invariably follows every treatise, invocation or Instruction. "Peace to all beings," "Blessings on all that Lives," &c., &c.

TG Peling (Tib.). The name given to all foreigners in Tibet, to Europeans especially.

FY Peling, the name given to Europeans in Tibet.

TG Pentacle (Gr.). Any geometrical figure, especially that known as the double equilateral triangle, the six-pointed star (like the theosophical pentacle); called also Solomon's seal, and still earlier "the sign of Vishnu"; used by all the mystics, astrologers, etc.

TG Pentagon (Gr.), from pente "five", and gonia "angle"; in geometry a plane figure with five angles.

WG Pentagram, a figure of this shape:

TG Per-M-Rhu (Eg.). This name is the recognised pronunciation of the ancient title of the collection of mystical lectures, called in English The Book of the Dead. Several almost complete papyri have been found, and there are numberless extant copies of portions of the work. [W. W. W.]

TG Personality. In Occultism -- which divides man into seven principles, considering him under the three aspects of the divine, the thinking or the rational, and the animal man -- the lower quaternary or the purely astrophysical being; while by Individuality is meant the Higher Triad, considered as a Unity. Thus the Personality embraces all the characteristics and memories of one physical life, while the Individuality is the imperishable Ego which re-incarnates and clothes itself in one personality after another.

KT Personality. The teachings of Occultism divide man into three aspects -- the divine, the thinking or rational, and the irrational or animal man. For metaphysical purposes also he is considered under a septenary division, or, as it is agreed to express it in theosophy, he is composed of seven "principles," three of which constitute the Higher Triad, and the remaining four the lower Quaternary. It is in the latter that dwells the Personality which embraces all the characteristics, incluing memory and consciousness, of each physical life in turn. The Individuality is the Higher Ego (Manas) of the Triad considered as a Unity. In other words the Individuality is our imperishable Ego which reincarnates and clothes itself in a new Personality at every new birth.

OG Personality -- Theosophists draw a clear and sharp distinction, not of essence but of quality, between personality and individuality. Personality comes from the Latin word persona, which means a mask, through which the actor, the spiritual individuality, speaks. The personality is all the lower man: all the psychical and astral and physical impulses and thoughts and tendencies, and what not. It is the reflection in matter of the individuality; but being a material thing it can lead us downwards, although it is in essence a reflection of the highest. Freeing ourselves from the domination of the person, the mask, the veil, through which the individuality acts, then we show forth all the spiritual and so-called superhuman qualities; and this will happen in the future, in the far distant aeons of the future, when every human being shall have become a buddha, a christ. Such is the destiny of the human race.

In occultism the distinction between the personality and the immortal individuality is that drawn between the lower quaternary or four lower principles of the human constitution and the three higher principles of the constitution or higher triad. The higher triad is the individuality; the personality is the lower quaternary. The combination of these two into a unity during a lifetime on earth produces what we now call the human being. The personality comprises within its range all the characteristics and memories and impulses and karmic attributes of one physical life; whereas the individuality is the aeonic ego, imperishable and deathless for the period of a solar manvantara. It is the individuality through its ray or human astral-vital monad which reincarnates time after time and thus clothes itself in one personality after another personality.

WW Personal Person comes from a Latin word persona, a mask. On the stage the Latin actors wore big masks that covered the whole head sometimes, with enormous gaping mouths, and such a mask was called a persona. You see here why the Christian theologian speaks of the three personae or the three persons of the Trinity, because the Christian Trinity was evidently conceived of as the three masks through which the Godhead spoke, like the actor speaking his role, saying his little speeches, through the persona (the mask-persona coming from per, through, and sonare, to sound; to sound through, to speak through). The role, the character, which an actor took was hence frequently called by synecdoche his persona, his mask, and therefore, the Christians were, so far as the word went, correct enough in calling the three aspects or three characteristics, or rather the tripartite characteristics of their Godhead, as three persons; the Deity manifested or 'spoke' in three ways, three personae. From this word persona, mask, comes our word person, and you will notice with what exactitude it is used in our Theosophical terminology: our person is a mere mask through which the real actor speaks. The abstract nature of the person is personality -- all that congeries or collection of attributes which form the person, making up his personality. Of course it is logically just as wrong for one to speak of his person when he means his personality, or of his personality when he means himself as a person, as it is for him to misapply the words individual and individuality. The person bears the same relation to personality as the individual does to individuality. The person therefore is the soul, the individual is the spirit, the individuality is the nature or characteristic of the spirit, and the personality is the nature and characteristic of the soul.

SEE INDIVIDUAL(ITY)

TG Pesh-Hun (Tib.). From the Sanskrit pesuna "spy"; an epithet given to Narada, the meddlesome and troublesome Rishi.

TG Phala (Sk.). Retribution; the fruit or result of causes.

FY Phala, retribution; fruit or results of causes.

WG Phala, fruit (of action); result.

TG Phalguna (Sk.). A name of Arjuna; also of a month.

TG Phallic (Gr.). Anything belonging to sexual worship; or of a sexual character externally, such as the Hindu lingham and yoni -- the emblems of the male and female generative power -- which have none of the unclean significance attributed to it by the Western mind.

KT Phallic Worship, or Sex Worship; reverence and adoration shown to those gods and goddesses which, like Siva and Durga in India, symbolise respectively the two sexes.

TG Phanes (Gr.). One of the Orphic triad -- Phanes, Chaos and Chronos. It was also the trinity of the Western people in the pre-Christian period.

TG Phenomenon (Gr.). In reality "an appearance", something previously unseen, and puzzling when the cause of it is unknown. Leaving aside various kinds of phenomena, such as cosmic, electrical, chemical, etc., and holding merely to the phenomena of spiritism, let it be remembered that theosophically and esoterically every "miracle" -- from the biblical to the theumaturgic -- is simply a phenomenon, but that no phenomenon is ever a miracle, i.e., something supernatural or outside of the laws of nature, as all such are impossibilities in nature.

SEE NOUMENA

KT Philadelphians. Lit., "those who love their brother-man." A sect in the seventeenth century, founded by one Jane Leadly. They objected to all rites, forms, or ceremonies of the Church, and even to the Church itself, but professed to be guided in soul and spirit by an internal Deity, their own Ego or God within them.

TG Philaletheans (Gr.). Lit., "the lovers of truth"; the name is given to the Alexandrian Neo-Platonists, also called Analogeticists and Theosophists. (See Key to Theosophy, p. 1, et seq.) The school was founded by Ammonius Saccas early in the third century, and lasted until the fifth. The greatest philosophers and sages of the day belonged to it.

KT Philalethians. (Vide "Neoplatonists.")

TG Philalethes, Eugenius. The Rosicrucian name assumed by one Thomas Vaughan, a mediaeval English Occultist and Fire Philosopher. He was a great Alchemist. [W.W.W.]

TG Philae (Gr.). An island in Upper Egypt where a famous temple of that name was situated, the ruins of which may be seen to this day by travellers.

TG Philo Judaeus. A Hellenized Jew of Alexandria, and a very famous historian and writer; born about 30 B.C., died about 45 A.D. He ought thus to have been well acquainted with the greatest event of the 1st century of our era, and the facts about Jesus, his life, and the drama of the Crucifixion. And yet he is absolutely silent upon the subject, both in his careful enumeration of the then existing Sects and Brotherhoods in Palestine and in his accounts of the Jerusalem of his day. He was a great mystic and his works abound with metaphysics and noble ideas, while in esoteric knowledge he had no rival for several ages among the best writers. [See under "Philo Judaeus" in the Glossary of the Key to Theosophy.]

KT Philo-Judaeus. A Hellenized Jew of Alexandria, a famous historian and philosopher of the first century, born about the year 30 B.C., and died between the years 45 and 50 A.D. Philo's symbolism of the Bible is very remarkable. The animals, birds, reptiles, trees, and places mentioned in it are all, it is said, "allegories of conditions of the soul, of faculties, dispositions, or passions; the useful plants were allegories of virtues, the noxious of the affections of the unwise and so on through the mineral kingdom; through heaven, earth and stars; through fountains and rivers, fields and dwellings; through metals, substances, arms, clothes, ornaments, furniture, the body and its parts, the sexes, and our outward condition." (Dict. Christ. Biog.) All of which would strongly corroborate the idea that Philo was acquainted with the ancient Kabbala.

TG Philosopher's Stone. Called also the "Powder of Projection". It is the Magnum Opus of the Alchemists, an object to be attained by them at all costs, a substance possessing the power of transmuting the baser metals into pure gold. Mystically, however, the Philosopher's Stone symbolises the transmutation of the lower animal nature of man into the highest and divine.

KT Philosopher's Stone. A term in Alchemy; called also the Powder of Projection, a mysterious "principle" having the power of transmuting the base metals into pure gold. In Theosophy it symbolises the transmutation of the lower animal nature of man into the highest divine.

OG Philosophy -- An operation of the human spirit-mind in its endeavor to understand not merely the how of things, but the why of things -- why and how things are as they are. Philosophy is one phase of a triform method of understanding the nature of nature, of universal nature, and of its multiform and multifold workings, and philosophy cannot be separated from the other two phases (science and religion), if we wish to gain a true and complete picture of things as they are in themselves. It is a capital mistake of Western thought to suppose that science, religion, and philosophy are three separate and unrelated operations of thought. The idea when pondered upon is immediately seen to be ludicrously false, because all these three are but phases of operations of human consciousness. Not one of these three -- philosophy, religion, or science -- can be divorced from the other two, and if the attempt be made so to divorce them, the result is spiritual and intellectual dissatisfaction, and the mind senses an incompleteness. Consequently any philosophy which is unscientific and irreligious, or any religion which is unscientific and unphilosophical, and any science which is unphilosophical and unreligious, is de facto erroneous because incomplete. These three are simply three aspects or phases of a fundamental reality which is consciousness.

Philosophy is that aspect of the human consciousness which is correlative, and which seeks the bonds of union among things and exposes them, when found, as existing in the manifold and diverse forms of natural processes and the so-called laws which demonstrate their existence. (See also Religion, Science)

TG Philostratus (Gr.). A biographer of Apollonius of Tyana, who described the life, travels and adventures of this sage and philosopher.

TG Phla (Gr.). A small island in the lake Tritonia, in the days of Herodotus.

TG Phlegiae (Gr.). A submerged ancient island in prehistoric days and identified by some writers with Atlantis; also a people in Thessaly.

TG Pho (Chin.). The animal Soul.

TG Phoebe (Gr.). A name given to Diana, or the moon.

TG Phoebus-Apollo (Gr.). Apollo as the Sun, "the light of life and of the world".

TG Phoreg (Gr.). The name of the seventh Titan not mentioned in the cosmogony of Hesiod. The "mystery" Titan.

TG Phorminx (Gr.). The seven-stringed lyre of Orpheus.

TG Phoronede (Gr.). A poem of which Phoroneus is the hero; this work is no longer extant.

TG Phoroneus (Gr.). A Titan; an ancestor and generator of mankind. According to a legend of Argolis, like Prometheus he was credited with bringing fire to this earth (Pausanias). The god of a river in Peloponnesus.

WG Phrabat, the holy footprint of Buddha, said to be in Siam, where a temple is erected over it. It is visited by pilgrims every year. There are many alleged footprints of Buddha in India and other places.

TG Phren (Gr.). A Pythagorean term denoting what we call the Kama-Manas still overshadowed by the Buddhi-Manas.

KT Phren. A Pythagorean term denoting what we call the Kama-manas, still overshadowed by Buddhi-Manas.

FY Pho, animal soul.

TG Phtah (Eg.). The God of death; similar to Siva, the destroyer. In later Egyptian mythology a sun-god. It is the seat or locality of the Sun and its occult Genius or Regent in esoteric philosophy.

TG Phta-Ra (Eg.). One of the 49 mystic (occult) Fires.

WW Physiology It comes from physis (physis), nature, and logos (logos), discourse; hence a discourse concerning Nature; and the Greek Physiologists (physiologos) were equivalent to what we would call natural philosophers, scientists (all knowledge was considered sacred in ancient times, a part of religion). Many of the 'physiologists' were physicians, in our modern sense, because in the early days medicine was considered a sacred science, and doubtless all physicians were priests. With the fall of so-called paganism the science of medicine gradually separated itself, and the study of Nature, science per se, became discredited and was frowned upon by the church, medicine being the only science cultivated with some degree of regularity and exactness because it was necessary to human welfare. Thus 'physiology' became restricted to its present meaning -- that of the function and matters appertaining to the physical bodies of animals and plants. But the Greek physiologists or physiologers were those who studied nature from the standpoint which we know to be the Theosophical one -- an outlook upon nature from the standpoint of divinity, if I may so put it. And all ancient theology and all ancient Theosophy was based upon physiological studies in that sense -- was based, in other words, upon what we would now call natural science of the mind, or psychology, the science of the spirit or religion, the science of the intellect per se or logic, etc.

TG Picus, John, Count of Mirandola. A celebrated Kabbalist and Alchemist, author of a treatise "on gold" and other Kabbalistic works. He defied Rome and Europe in his attempt to prove divine Christian truth in the Zohar. Born in 1463, died 1494.

TG Pillaloo Codi (Tamil). A nickname in popular astronomy given to the Pleiades, meaning "hen and chickens". The French also, curiously enough call this constellation, "Poussiniere".

TG Pillars, The Two. Jachin and Boaz were placed at the entrance to the Temple of Solomon, the first on the right, the second on the left. Their symbolism is developed in the rituals of the Freemasons.

TG Pillars, The Three. When the ten Sephiroth are arranged in the Tree of Life, two vertical lines separate them into 3 Pillars, namely the Pillar of Severity, the Pillar of Mercy, and the central Pillar of Mildness. Binah, Geburah, and Hod form the first, that of Severity; Kether, Tiphereth, Jesod and Malkuth the central pillar; Chokmah, Chesed and Netzach the Pillar of Mercy. [W. W. W.]

TG Pillars of Hermes. Like the "pillars of Seth" (with which they are identified) they served for commemorating occult events, and various esoteric secrets symbolically engraved on them. It was a universal practice. Enoch is also said to have constructed pillars.

GH Pimpala (more correctly Pippala) The sacred Indian fig-tree, ficus religiosa, called in Buddhism the Bo-tree. Mystically the Cosmic World-Tree, or Tree of Life, the Asvattha (q.v.). (Bhagavad-Gita, W. Q. Judge, p. 74)

WG Pinda, lump, ball, especially the ball or cake of meal offered to the manes of deceased ancestors. (See Sraddha.)

WG Pindi, a meal cake.

TG Pingala (Sk.). The great Vedic authority on the Prosody and chhandas of the Vedas. Lived several centuries B.C.

WG Pingala, a particular current in the body: the right of three currents running from the os coccyx to the head, which, according to the anatomy of the Yoga system, are the chief passages of breath. (Literally, "yellowish.")

WGa Pingala, in addition to what is given it should be understood that the breath and its channels referred to are not the lungs and air passages but the inner psychic breath.

SEE IDA, KUNDALINI

TG Pippala (Sk.). The tree of knowledge: the mystic fruit of that tree "upon which came Spirits who love Science". This is allegorical and occult.

TG Pippalada (Sk.). A magic school wherein Atharva Veda is explained founded by an Adept of that name.

TG Pisachas (Sk.). In the Puranas, goblins or demons created by Brahma. In the southern Indian folk-lore, ghosts, demons, larvae, and vampires -- generally female -- who haunt men. Fading remnants of human beings in Kamaloka, as shells and Elementaries.

FY Pisacham, fading remnants of human beings in the state of Kama Loka; shells or elementaries.

WG Pisacha, an evil spirit or demon; an evil ghost.

SKs Pisacha Pisacha is used in different ways. Usually it is an elementary or astral shell (Kama-rupa) of an evil man who has become soulless. This shell often finds its way back to a living human body and becomes a vampire. Pisacha is also used in The Secret Doctrine in the sense of a Chhaya or the astral form of the first Races of men. In the Puranas these Pisachas are referred to as 'Devils'; but H. P. Blavatsky tells us that these devils often refer to those huge astral forms of the first Races of men. (Derivation uncertain.)

SEE ELEMENTARIES

TG Pistis Sophia (Sk.). "Knowledge-Wisdom." A sacred book of the early Gnostics or the primitive Christians.

WGa Pistis Sophia, a sacred Gnostic work; full of mysticism; very obscure in its terms.

TG Pitaras (Sk.). Fathers, Ancestors. The fathers of the human races.

TG Pitar Devata (Sk.). The "Father-Gods", the lunar ancestors of mankind.

TG Pitris (Sk.). The ancestors, or creators of mankind. They are of seven classes, three of which are incorporeal, arupa, and four corporeal. In popular theology they are said to be created from Brahma's side. They are variously genealogized, but in esoteric philosophy they are as given in the Secret Doctrine. In Isis Unveiled it is said of them: "It is generally believed that the Hindu term means the spirits of our ancestors, of disembodied people, hence the argument of some Spiritualists that fakirs (and yogis) and other Eastern wonder-workers, are mediums. This is in more than one sense erroneous. The Pitris are not the ancestors of the present living men, but those of the human kind, or Adamic races; the spirits of human races, which on the great scale of descending evolution preceded our races of men, and they were physically, as well as spiritually, far superior to our modern pigmies. In Manava Dharma Shastra they are called the Lunar Ancestors." The Secret Doctrine has now explained that which was cautiously put forward in the earlier Theosophical volumes.

IU Pitris. -- It is generally believed that the Hindu term Pitris means the spirits of our direct ancestors; of disembodied people. Hence the argument of some spiritualists that fakirs, and other Eastern wonder-workers, are mediums; that they themselves confess to being unable to produce anything without the help of the Pitris, of whom they are the obedient instruments. This is in more than one sense erroneous. The Pitris are not the ancestors of the present living men, but those of the human kind or Adamic race; the spirits of human races which, on the great scale of descending evolution, preceded our races of men, and were physically, as well as spiritually, far superior to our modern pigmies. In Manava-Dharma-Sastra they are called the Lunar ancestors.

WG Pitris, fathers, lunar spirits, beings perfected (within its scope) upon the lunar chain of planets, transferred hither to lead and guide humanity. Some Indian wonderworkers claim the help of pitris.

OG Pitri(s) -- (Sanskrit) A word meaning "father." There are seven (or ten) classes of pitris. They are called "fathers" because they are more particularly the actual progenitors of our lower principles; whereas the dhyani-chohans are actually, in one most important sense, our own selves. We were born from them; we were the monads, we were the atoms, the souls, projected, sent forth, emanated, by the dhyanis. The pitris, for easy understanding, may be divided into two great groups, the solar and lunar. The lunar pitris or barhishads, as the name implies, came from the moon-chain; while the solar pitris whom we may group under the expressive name agnishvatta-pitris are those dhyan-chohans which have not the physical "creative fire," because they belong to a much superior sphere of being, but they have all the fires of the spiritual-intellectual realms active or latent within them as the case may be. In preceding manvantaras they had finished their evolution so far as the realms of astral and physical matter were concerned, and when the proper time came in the cycling ages, the agnishvatta-pitris came to the rescue of those who had only the physical creative fire, or barhishad-pitris, the lunar pitris, inspiring and enlightening these lower pitris with the spiritual and intellectual energies or "fires." In other words, the lunar pitris may briefly be said to be those consciousness-centers in the human constitution which feel humanly, which feel instinctually, and which possess the brain-mind mentality. The agnishvatta-pitris are those monadic centers of the human constitution which are of a purely spiritual type. (See also Agnishvatas, Lunar Pitris)

GH Pitris literally Fathers: referring to (a) the deceased father, grandfathers, and great grandfathers of a person, and (b), the Progenitors of the human race. To both classes rites are performed (Sraddhas) and oblations presented (Pindas) -- to which the text refers. The Progenitors are of seven groups or classes: the three higher classes are called Arupa-Pitris -- commonly Solar Pitris or Agnishvatta-Pitris, i.e., those who have no physical 'creative fire' albeit the enlighteners of the mind of man (the Minasaputras of The Secret Doctrine,); the four lower classes are called Barhishads -- commonly Lunar Pitris who fashion mankind's vehicle, i.e., the Monads undergoing evolution in the Lunar Chain who, transfer their energies to the Earth-chain at the time of its reimbodiment. (See Marichi.) "The Progenitors of Man, called in India 'Fathers, Pitaras or Pitris, are the creators of our bodies and lower principles. They are ourselves, as the first personalities, and we are they. . . . they were 'lunar Beings."' (Secret Doctrine, II, p. 88) (Bhagavad-Gita, W. Q. Judge, p. 68)

SKo Pitri, Kumara, Agnishwatta, Manasaputra, Barhishad The Pitris are the 'Fathers' of mankind, or the Progenitors of the various parts of the human being, inner and outer. The Solar Pitris -- the Kumaras, Agnishwattas, and Manasaputras -- are the fashioners of the higher parts of man; and the Lunar Pitris or Barhishads are the builders of the human astral form from which the physical body evolves. Kumaras, literally translated, means 'Youths'; from a compound of ku -- with difficulty, and mara -- mortal, from the verbal root mri -- to die. But the Kumaras mystically interpreted refer to a class of Dhyan-Chohans. They are pure spiritual beings of a passive nature, youths of the Cosmos, who are destined to pass through all experiences in the realms of matter, hence to become 'mortal with difficulty,' in order to attain active self-conscious divinity; for "Where there is no struggle there is no merit." The Agnishwattas are those Dhyan-Chohans who have become through evolution in the realms of matter one in essence with the fire of spirit, become self-conscious spiritual beings. Agnishwatta is a compound of agni -- fire or inner essence, and swatta, the past participle-form of the verb-root swad -- to taste; hence they are those who have tasted or become one with the fire of spirit or the Buddhi-Manasic part of man. The Manasaputras are the 'Sons of Mind'; a compound of manasa -- the adjectival form of manas -- mind, and putra -- son. The Manasaputras are those Dhyan-Chohans whose higher Manasic principle is highly developed through the illumination of Buddhi. They belong to the Hierarchy of Compassion and their spiritual labor is to quicken the fires of mind in lesser beings. We learn from the Esoteric Commentaries that a certain class of Agnishwattas became Manasaputras by entering the undeveloped minds of the humans of the Third Root-Race of the Fourth Round, in order to awaken the latent and yet unevoked powers of mind, of egoity, of self-consciousness, and of the responsibility of choice. Thus they set the human race on that inner pathway that leads to selfconscious divinity. This act of the Manasaputras may be compared to the flame which sets alight the candle and brings forth its own powers of light-giving.

We may represent the activities of these three classes of Dhyan-Chohans -- the Kumaras, Agnishwattas, and Manasaputras, which are truly names for the same beings but in different stages of evolution -- in the following way: At the opening of a planetary Manvantara, the human monad of purely spiritual origin, as yet an un-self-conscious god, or in other words, the latent Divinity within, is the Kumara. At the end of the Planetary Manvantara this god-spark has become, through experiences in all the realms of matter, aware of its Divinity, self-consciously divine, hence an Agnishwatta. At the dawn of a new Manvantara these Agnishwattas then kindle the light of mind and understanding in lesser beings, the young humans of the new cycle, and are thus called Manasaputras. From another point of view, a man may be said to be a Kumara in his purely spiritual parts, an Agnishwatta in his Buddhi-Manasic parts, and a Manasaputra in his purely Manasic parts. The Barhishads are those Pitris or 'Fathers' who evolved the human astral form, the model of the physical body. The Barhishads became the human entities of the First Race, entities as yet not lighted by the sacred spark or Manasaputra which awakens the seed which brings forth the flower of human intellect and wisdom. The Barhishad within each man is the human soul. The perfected animal souls of this Manvantara will be the Barhishads or learning human souls of the next Manvantara. The word Barhishad is a compound of barhis, 'sacred grass' or 'fire'; and the verbal root sad -- to sit. By extension of meaning this word was philosophically applied to the builders of the human astral form, because like the Barhishads or those who attended the household-fires seated on the sacred grass, they were concerned with the building of the more material parts of man.

IN Pitri(s) (Skt) "Fathers," progenitors of the human race.

SP Pitr [pitri] -- father or progenitor; also ancestor.

WG Pitri-Patri, lord or king of the pitris.

WG Pitri-yajna, sacrifice to the manes or pitris. (pitri, forefather; yajna, sacrifice.)

TG Piyadasi (Pali). "The beautiful", a title of King Chandragupta (the "Sandracottus" of the Greeks) and of Asoka the Buddhist king, his grandson. They both reigned in Central India between the fourth and third centuries B.C., called also Devanampiya, "the beloved of the gods".

FY Piyadasi, another name for Asoka (q.v.)

TG Plaksha (Sk.). One of the seven Dwipas (continents or islands) in the Indian Pantheon and the Puranas.

TG Plane. From the Latin planus (level, flat) an extension of space or of something in it, whether physical or metaphysical, e.g., a "plane of consciousness". As used in Occultism, the term denotes the range or extent of some state of consciousness, or of the perceptive power of a particular set of senses, or the action of a particular force, or the state of matter corresponding to any of the above.

KT Plane. From the Latin Planus (level, flat), an extension of space, whether in the physical or metaphysical sense. In Occultism, the range or extent of some state of consciousness, or the state of matter corresponding to the perceptive powers of a particular set of senses or the action of a particular force.

WGa Plane, a level surface; specifically, a field of consciousness; as dream-plane, mental-plane, physical-plane, etc.

OG Plane(s) -- This is a word used in theosophy for the various ranges or steps of the hierarchical ladder of lives which blend into each other. There are no solutions of continuity in space, either in inner and invisible space or in outward and visible space. The physical world grades off into the astral world, which grades off again into a world higher than it, the world which is superior to the astral world; and so it continues throughout the series of hierarchical steps which compose a universe such as our universe. Remember also that the boundless All is filled full with universes, some so much greater than ours that the utmost reach of our imagination cannot conceive of them.

To quote H. P. Blavatsky in this connection, in her Theosophical Glossary under this same head:

"As used in Occultism, the term denotes the range or extent of some state of consciousness, or of the perceptive power of a particular set of senses, or the action of a particular force, or the state of matter corresponding to any of the above." (See also Hierarchy)

WW Planes Now the word planes has been mostly used in our literature, and it is a very apt word and a very good one provided certain definitions be clearly understood. I am rather an enthusiast for definition, gentlemen, because I have seen that most of the honest differences of life are based on a lack of mutual understanding of fundamentals upon which both may meet in concord. Our planes are considered by most people to be like tiers of drawers, one above another, and to go on to a higher plane and to come down on to a lower plane. I will wager that there are very few, even among ourselves, who consider it other than a stepping down stairs. Now that is all right; it is as a stepping down stairs; the figure is good provided that we understand that that stepping down stairs is a diminution of spiritual force and an augmentation of materialism. But if we consider these planes as being actually built up in tiers, or as a chest of drawers, then it is an error. Far clearer, I think, would be to look upon the highest within us, the Atman, as a mathematical point. Now a mathematical point may be of any dimension, it need not necessarily be exceedingly small; it may be infinite, because it is both. A mathematical point has no dimensions, therefore it has all. The Atman, then, let us conceive of as a mathematical point. Springing from it, like the skin to flesh, not a distance off, we will take the first sphere. There is no separation between the mathematical point and the sphere which it includes or includes it. They are the same. Then comes another sphere, and a third, and a fourth, and the 'bigger' they get, in this way of looking at it, the more material they are -- seven, fourteen, twenty-one, any number you like. I prefer that conception. I think it is the grander, because the mathematical point (the Atman) being in the center gives the inner idea, though it is perfectly right and correct philosophically and religiously to consider it as being the periphery of a boundless sphere. Taking this latter figure, as the mathematician, French Pascal, says (although the conception is not original with him: "C'est une sphere infinie, dont le centre est partout, la circonference nulle part," Pensees, XXII), such a periphery or circumference has no limits, because it is exactly the same as the mathematical point above spoken of, and the finest point we can conceive of contains a still smaller point, not smaller in dimensions, but smaller in faculty, power, potency, etc., until we arrive at an illusionary center, and we get here to a person -- not the individual, but the person. The person represents on this physical plane of maya, illusion, inversely what Atman represents on the plane of reality. We see each other as persons. It is our persons (not of course the physical shell, the body of flesh) which learn and which pass from life to life. Many times has H. P. Blavatsky quoted the so-called Hermetic saying: "As it is above, so it is below." It therefore seems to me that it will be simpler in our studies to look upon the different planes rather as spheres, remembering too, that these spheres have a distinct analogy with the spheres (globes) of the cosmos, that is, the worlds in space -- possibly more than an analogy. In fact I think it would be correct to say that every world in space is the manifestation of a God, meaning by that term 'god' a spiritual being. I prefer the former term because personally I am a polytheist. In our Society each man has the privilege of keeping and developing his own beliefs, and I merely use that term because it seems to be the best fitted, on account of its associations in the minds of intelligent and educated men to describe what I am endeavoring to say.

SEE SPHERES

OG Planetary Chain -- Every kosmic body or globe, be it sun or planet, nebula or comet, atom or electron, is a composite entity formed of or comprised of inner and invisible energies and substances and of an outer, to us, and often visible, to us, physical vehicle or body. These elements all together number seven (or twelve), being what is called in theosophy the seven principles or elements of every self-contained entity; in other words, of every individual life-center. Thus every one of the physical globes that we see scattered over the fields of space is accompanied by six invisible and superior globes, forming what in theosophy is called a chain. This is the case with every sun or star, with every planet, and with every moon of every planet. It is likewise the case with the nebulae and the comets as above stated: all are septiform entities, all have a sevenfold constitution, even as man has, who is a copy in the little of what the universe is in the great, there being for us one life in that universe, one natural system of "laws" in that universe. Every entity in the universe is an inseparable part of it; therefore what is in the whole is in every part, because the part cannot contain anything that the whole does not contain, the part cannot be greater than the whole.

Our own earth-chain is composed of seven (or twelve) globes, of which only one, our earth, is visible on this our earth plane to our physical sense apparatus, because that apparatus is builded or rather evolved to cognize this earth plane and none other. But the populations of all the seven (or twelve) globes of this earth-chain pass in succession, and following each other, from globe to globe, thus gaining experience of energy and matter and consciousness on all the various planes and spheres that this chain comprises. The other six (or eleven) globes of our earth-chain are invisible to our physical sense, of course; and, limiting our explanation only to the manifest seven globes of the complete chain of twelve globes, the six globes other and higher than the earth exist two by two, on three planes of the solar system superior to our physical plane where our earth-globe is -- this our earth. These three superior planes or worlds are each one superior to the world or plane immediately beneath or inferior to it. Our earth-globe is the fourth and lowest of all the manifest seven globes of our earth-chain. Three globes precede it on the descending or shadowy arc, and three globes follow it on the ascending or luminous arc of evolution. The Secret Doctrine by H. P. Blavatsky and the more recent work, Fundamentals of the Esoteric Philosophy (1932), contain most suggestive material for the student interested in this phase of the esoteric philosophy. (See also Ascending Arc)

TG Planetary Spirits. Primarily the rulers or governors of the planets. As our earth has its hierarchy of terrestrial planetary spirits, from the highest to the lowest plane, so has every other heavenly body. In Occultism, however, the term "Planetary Spirit" is generally applied only to the seven highest hierarchies corresponding to the Christian archangels. These have all passed through a stage of evolution corresponding to the humanity of earth on other worlds, in long past cycles. Our earth, being as yet only in its fourth round, is far too young to have produced high planetary spirits. The highest planetary spirit ruling over any globe is in reality the "Personal God" of that planet and far more truly its "over-ruling providence" than the self-contradictory Infinite Personal Deity of modern Churchianity.

KT Planetary Spirits. Rulers and governors of the Planets. Planetary Gods.

WGa Planetary Spirit, the Regent of a planet; its Archangel, Governor, Spirit or Dhyan-Chohan.

OG Planetary Spirit(s) -- Every celestial body in space, of whatever kind or type, is under the overseeing and directing influence of a hierarchy of spiritual and quasi-spiritual and astral beings, who in their aggregate are generalized under the name of celestial spirits. These celestial spirits exist therefore in various stages or degrees of evolution; but the term planetary spirits is usually restricted to the highest class of these beings when referring to a planet.

In every case, and whatever the celestial body may be, such a hierarchy of ethereal beings, when the most advanced in evolution of them are considered, in long past cycles of kosmic evolution had evolved through a stage of development corresponding to the humanity of earth. Every planetary spirit therefore, wherever existent, in those far past aeons of kosmic time was a man or a being equivalent to what we humans on earth call man. The planetary spirits of earth, for instance, are intimately linked with the origin and destiny of our present humanity, for not only are they our predecessors along the evolutionary path, but certain classes of them are actually the spiritual guides and instructors of mankind. We humans, in far distant aeons of the future, on a planetary chain which will be the child or grandchild of the present earth-chain, will be the planetary spirits of that future planetary chain. It is obvious that as H. P. Blavatsky says: "Our Earth, being as yet only in its Fourth Round, is far too young to have produced high Planetary Spirits"; but when the seventh round of this earth planetary chain shall have reached its end, our present humanity will then have become dhyanchohans of various grades, planetary spirits of one group or class, with necessary evolutionary differences as among themselves. The planetary spirits watch over, guide, and lead the hosts of evolving entities inferior to themselves during the various rounds of a planetary chain. Finally, every celestial globe, whether sun or planet or other celestial body, has as the summit or acme of its spiritual hierarchy a supreme celestial spirit who is the hierarch of its own hierarchy. It should not be forgotten that the humanity of today forms a component element or stage or degree in the hierarchy of this (our) planetary chain.

VS sacred plant of nine and seven stalks (II 31) [[p. 39]] Vide supra 22: Shangna plant.

FY Plaster or Plantal; Platonic term for the power which moulds the substances of the universe into suitable forms.

TG Plastic Soul. Used in Occultism in reference to the linga sharira or the astral body of the lower Quaternary. It is called "plastic" and also "Protean" Soul from its power of assuming any shape or form and moulding or modelling itself into or upon any image impressed in the astral light around it, or in the minds of the medium or of those present at seances for materialization. The linga sharira must not be confused with the mayavi rupa or "thought body" -- the image created by the thought and will of an adept or sorcerer; for while the "astral form" or linga sharira is a real entity, the "thought body" is a temporary illusion created by the mind.

KT Plastic. Used in Occultism in reference to the nature and essence of the astral body, or the "Protean Soul." (Vide "Plastic Soul" in the Theosophical Glossary.)

WGa Plastic Body, a name for the Linga-Sharira, or astral form. Called "Plastic" or "Protean" because of its power to assume any shape or form.

TG Plato. An Initiate into the Mysteries and the greatest Greek philosopher, whose writings are known the world over. He was the pupil of Socrates and the teacher of Aristotle. He flourished over 400 years before our era.

TG Platonic School, or the "Old Akademe", in contrast with the later or Neo-Platonic School of Alexandria (See "Philalethean").

TG Pleroma (Gr.). "Fulness", a Gnostic term adopted to signify the divine world or Universal Soul. Space, developed and divided into a series of aeons. The abode of the invisible gods. It has three degrees.

KT Pleroma. "Fulness"; a gnostic term used also by St. Paul. Divine world or the abode of gods. Universal space divided into metaphysical Æons.

WG Pleroma, space; akasa.

WW Pleroma You will remember that [Pleroma] came up in our first study: it is a Gnostic word. The word Gnostic meant "he who knows." It was a word used by a number of societies or associations (about the time or a little before the beginning of the Christian era,) of men who were banded together in an endeavor to find the truth in the different religions of the time. And the early Christians applied to themselves the same word Gnostic, and as they grew stronger, and more able to impose their beliefs on other men, they denied the right of these others to call themselves Gnostics, or rather those who know. But on account of their constant verbal warfare, the books that were written by the Christians against the Gnostics, and vice versa, it finally became settled to call the Gnostics Gnostics, simply to distinguish them from other bodies, including the Christians, the Christians taking for their name the title of their supposed founder, [Turning to blackboard] Christians from Christos. Pleroma means fullness. It was applied with shades of meanings by the different bodies of Gnostics, of which there were very many, a score or more, I believe, but with one general sense as implying fullness, the fullness of all that is, particularly the fullness of the Manifest Deity, as infilling all -- a purely pantheistic conception. It is a remarkable thing that the Christian God is infinite, eternal, ubiquitous; he is everywhere, and lasts through all time; and yet they will not allow that he can be in vessels of dishonor, which they consider derogatory to the divine dignity. Now if he cannot be in a vessel of dishonor, as for instance, in an evil man's heart, he cannot be infinite. Are we to understand that an evil man is outside of infinity? Or that some physical vessel applied to obscene or low uses by man can be outside the Deity? We have to admit that if the Deity be ubiquitous, omnipresent, this must mean everywhere, and that is simply one of the multitude of contradictions that our unfortunate friends, the Christians, have got into by losing the key to their own religion.

We shall study the doctrines of some of the principal bodies of the Gnostics later, and then we shall have need to take up the study of the word pleroma more fully. It will be enough at the present time to remember that as we shall use this word, it will mean by a possible extension of the Gnostic meaning the fullness of all that is, in the pantheistic sense. The difference between it and Chaos, being as you will remember, that chaos is the first quiver of manifestation, emptiness, if you like, voidness, if you please, but only of that which is manifest; whereas Pleroma we shall use in two senses: as the fullness of the Deity, and as All that is.

SEE GNOSTIC, NATURE

TG Plotinus. The noblest, highest and grandest of all the Neo-Platonists after the founder of the school, Ammonius Saccas. He was the most enthusiastic of the Philaletheans or "lovers of truth", whose aim was to found a religion on a system of intellectual abstraction, which is true Theosophy, or the whole substance of Neo-Platonism. If we are to believe Porphyry, Plotinus has never disclosed either his birth-place or connexions, his native land or his race. Till the age of twenty-eight he had never found teacher or teaching which would suit him or answer his aspirations. Then he happened to hear Ammonius Saccas, from which day he continued to attend his school. At thirty-nine he accompanied the Emperor Gordian to Persia and India with the object of learning their philosophy. He died at the age of sixty-six after writing fifty-four books on philosophy. So modest was he that it is said he "blushed to think he had a body". He reached Samadhi (highest ecstasy or "reunion with God" the divine Ego) several times during his life. As said by a biographer, "so far did his contempt for his bodily organs go, that he refused to use a remedy, regarding it as unworthy of a man to use means of this kind". Again we read, "as he died, a dragon (or serpent) that had been under his bed, glided through a hole in the wall and disappeared" -- a fact suggestive for the student of symbolism. He taught a doctrine identical with that of the Vedantins, namely, that the Spirit-Soul emanating from the One deific principle was, after its pilgrimage, re-united to It.

KT Plotinus. A distinguished Platonic philosopher of the third century, a great practical mystic, renowned for his virtues and learning. He taught a doctrine identical with that of the Vedantins, namely, that the spirit soul emanating from the One Deific Principle was after its pilgrimage on earth reunited to it. (Vide Theosophical Glossary.)

TG Point within a Circle. In its esoteric meaning the first unmanifested logos appearing on the infinite and shoreless expanse of Space, represented by the Circle. It is the plane of Infinity and Absoluteness. This is only one of the numberless and hidden meanings of this symbol, which is the most important of all the geometrical figures used in metaphysical emblematology. As to the Masons, they have made of the point "an individual brother" whose duty to God and man is bounded by the circle, and have added John the Baptist and John the Evangelist to keep company with the "brother", representing them under two perpendicular parallel lines.

POLYTHEISM -- SEE MONOTHEISM, PANTHESIM, ATHEISM, HENOTHEISM, EVIL

TG Popes-Magicians. There are several such in history; e.g., Pope Sylvester II., the artist who made an "oracular head", like the one fabricated by Albertus Magnus, the learned Bishop of Ratisbon. Pope Sylvester was considered a great "enchanter and sorcerer" by Cardinal Benno, and the "head" was smashed to pieces by Thomas Aquinas, because it talked too much. Then there were Popes Benedict IX., John XX., and the VIth and VIIth Gregory, all regarded by their contemporaries as magicians. The latter Gregory was the famous Hildebrand. As to Bishops and lesser Priests who studied Occultism and became expert in magic arts, they are numberless.

TG Popol Vuh. The Sacred Books of the Guatemalians. Quiche MSS., discovered by Brasseur de Bourbourg.

FY Popol-Vuh, the sacred book of the Guatemalans.

PV Popol Vuh [[Quiche]] A document written down in the Quiche-Maya language but in Latin letters by a Quiche Indian shortly after the Spanish Conquest. It contains the Quiche rendition of Maya cosmogony, theogony, and sacred history, as well as a history of the Quiche-Maya peoples themselves down to the year 1550. Hidden from Europeans for 150 years, it somehow was discovered at the end of the 17th century by Father Francisco Ximenez, a learned priest of the Dominican Order, in his parish at Santo Tomas Chichicastenango, located north of Lake Atitlan in Guatemala's highlands. Ximenez transcribed the original Quiche text and translated it into Spanish. His manuscript was found in 1854, in the library of the University of San Carlos, the city of Guatemala, by the European, Carl Scherzer. The original Quiche document has never been found, and was perhaps returned to the Indian donor by Ximenez after he had copied it.

TG Porphyry, or Porphyrius. A Neo-Platonist and a most distinguished writer, only second to Plotinus as a teacher and philosopher. He was born before the middle of the third century A.D., at Tyre, since he called himself a Tyrian and is supposed to have belonged to a Jewish family. Though himself thoroughly Hellenized and a Pagan, his name Melek (a king) does seem to indicate that he had Semitic blood in his veins. Modern critics very justly consider him the most practically philosophical, and the soberest, of all the Neo-Platonists. A distinguished writer, he was specially famous for his controversy with Iamblichus regarding the evils attendant upon the practice of Theurgy. He was, however, finally converted to the views of his opponent. A natural-born mystic, he followed, as did his master Plotinus, the pure Indian Raj-Yoga training, which leads to the union of the Soul with the Over-Soul or Higher Self (Buddhi-Manas). He complains, however, that, all his efforts notwithstanding, he did not reach this state of ecstacy before he was sixty, while Plotinus was a proficient in it. This was so, probably because while his teacher held physical life and body in the greatest contempt, limiting philosophical research to those regions where life and thought become eternal and divine, Porphyry devoted his whole time to considerations of the bearing of philosophy on practical life. "The end of philosophy is with him morality", says a biographer, "we might almost say, holiness -- the healing of man's infirmities, the imparting to him a purer and more vigorous life. Mere knowledge, however true, is not of itself sufficient; knowledge has for its object life in accordance with Nous" -- "reason, translates the biographer. As we interpret Nous, however, not as reason, but mind (Manas) or the divine eternal Ego in man, we would translate the idea esoterically, and make it read "the occult or secret knowledge has for its object terrestrial life in accordance with Nous, or our everlasting reincarnating Ego", which would be more consonant with Porphyry's idea, as it is with esoteric philosophy. (See Porphyry's De Abstinentia i., 29.) Of all the Neo-Platonists, Porphyry approached the nearest to real Theosophy as now taught by the Eastern secret school. This is shown by all our modern critics and writers on the Alexandrian school, for "he held that the Soul should be as far as possible freed from the bonds of matter, . . . be ready . . . to cut off the whole body". (Ad Marcellam, 34.) He recommends the practice of abstinence, saying that "we should be like the gods if we could abstain from vegetable as well as animal food". He accepts with reluctance theurgy and mystic incantation as those are "powerless to purify the noetic (manasic) principle of the soul"; theurgy can "but cleanse the lower or psychic portion, and make it capable of perceiving lower beings, such as spirits, angels and gods" (Aug. De Civ. Dei. x., 9), just as Theosophy teaches. "Do not defile the divinity", he adds, "with the vain imaginings of men; you will not injure that which is for ever blessed (Buddhi-Manas) but you will blind yourself to the perception of the greatest and most vital truths". (Ad Marcellam, 18.) "If we would be free from the assaults of evil spirits, we must keep ourselves clear of those things over which evil spirits have power, for they attack not the pure soul which has no affinity with them". (De Abstin. ii., 43.) This is again our teaching. The Church Fathers held Porphyry as the bitterest enemy, the most irreconcilable to Christianity. Finally, and once more as in modern Theosophy, Porphyry -- as all the Neo-Platonists, according to St. Augustine -- "praised Christ while they disparaged Christianity"; Jesus, they contended, as we contend, "said nothing himself against the pagan deities, but wrought wonders by their help". "They could not call him as his disciples did, God, but they honoured him as one of the best and wisest of men". (De Civ. Dei., xix., 23.) Yet, "even in the storm of controversy, scarcely a word seems to have been uttered against the private life of Porphyry. His system prescribed purity and . . . . he practised it". (See A Dict. of Christian Biography, Vol. IV., "Porphyry".)

KT Porphyry (Porphyrius). His real name was Malek, which led to his being regarded as a Jew. He came from Tyre, and having first studied under Longinus, the eminent philosopher-critic, became the disciple of Plotinus, at Rome. He was a Neo-Platonist and a distinguished writer, specially famous for his controversy with Iamblichus regarding the evils attending the practice of Theurgy, but was, however, finally converted to the views of his opponent. A natural-born mystic he followed, like his master Plotinus, the pure Indian Raj-Yoga system, which, by training, leads to the union of the soul with the over-soul of the universe, and of the human with its divine soul, Buddhi-Manas. He complains, however, that in spite of all his efforts, he reached the highest state of ecstasy only once, and that when he was sixty-eight years of age, while his teacher Plotinus had experienced the supreme bliss six times during his life. (Vide "Porphyry," in the Theos. Gloss.)

TG Poseidonis (Gr.). The last remnant of the great Atlantean Continent. Plato's island Atlantis is referred to as an equivalent term in Esoteric Philosophy.

FY Poseidonis, the last island submerged of the continent of Atlantis.

WGa Poseidonis, (Gr.), the last remaining portion of the great Atlantic Continent, the isle Atlantis referred to in the Critias of Plato.

TG Postel, Guillaume. A French adept, born in Normandy in 1510. His learning brought him to the notice of Francis I., who sent him to the Levant in search of occult MSS., where he was received into and initiated by an Eastern Fraternity. On his return to France he became famous. He was persecuted by the clergy and finally imprisoned by the Inquisition, but was released by his Eastern brothers from his dungeon. His Clavis Absconditorum, a key to things hidden and forgotten, is very celebrated.

TG Pot-Amun. Said to be a Coptic term. The name of an Egyptian priest and hierophant who lived under the earlier Ptolemies. Diogenes Laertius tells us that it signifies one consecrated to the "Amun", the god of wisdom and secret learning, such as were Hermes, Thoth, and Nebo of the Chaldees. This must be so, since in Chaldea the priests consecrated to Nebo also bore his name, being called the Neboim, or in some old Hebrew Kabbalistic works, "Abba Nebu". The priests generally took the names of their gods. Pot-Amun is credited with having been the first to teach Theosophy, or the outlines of the Secret Wisdom-Religion, to the uninitiated.

KT Pot Amun. A Coptic term meaning "one consecrated to the god Amun," the Wisdom-god. The name of an Egyptian priest and occultist under the Ptolemies.

POWERS -- SEE SERAPHIM, CHERUBIM, THRONES, DOMINATIONS, VIRTUES, PRINCIPALITIES, ARCHANGELS, ANGELS, HIERARCHIES

List of Abbreviated Titles (in alphabetical order)

FY | Five Years of Theosophy - 1885 | H. P. Blavatsky, ed.

GH | Gods and Heroes of the Bhagavad Gita - 1939 | Geoffrey A. Barborka

IN | An Invitation to the Secret Doctrine - 1988 | Grace F. Knoche, ed.

IU | Isis Unveiled - 1877 | H. P. Blavatsky

KT | Key to Theosophy - 1889 | H. P. Blavatsky

MO | The Masks of Odin - 1985 | Elsa-Brita Titchenell

OG | Occult Glossary - 1933, 1996 | G. de Purucker

PV | Esotericism of the Popol Vuh - 1979 | Raphael Girard (glossary by Blair A. Moffett)

SK | Sanskrit Keys the Wisdom Religion - 1940 | Judith Tyberg

SKo Sanskrit terms from The Ocean of Theosophy, by William Q. Judge, 1893.

SKv Sanskrit terms from The Voice of the Silence, by H. P. Blavatsky, 1889.

SKf Sanskrit terms from Fundamentals of the Esoteric Philosophy, by G. de Purucker, 1932.

SKs Sanskrit terms from The Secret Doctrine, by H. P. Blavatsky, 1888.

SP | Sanskrit Pronunciation - 1992 | Bruce Cameron Hall

TG | Theosophical Glossary - 1892 | H. P. Blavatsky

VS | Voice of the Silence - 1889 | H. P. Blavatsky

WG | The Working Glossary - 1892 | W. Q. Judge

WGa Terms from The Working Glossary Appendix