THEOSOPHY – THE WORD
An unpublished lexicon of Theosophical Terms.
Geoffrey Farthing
SELECTED THEOSOPHICAL WORDS AS USED IN THE WRITINGS OF H.P. BLAVATSKY
See also Glossary based on terms used in the books of Geoffrey Farthing link (opens a new tab)
see Theosophy Wiki
PREFACE
As a result of his intensive reading of the theosophical classical literature preparatory to his book on 'The Kabala and Theosophy', Geoffrey realised that many words, otherwise common, had been given some very special meanings. These meanings were indicated by usage, by context, by repetition within passages, or - straightforwardly - by author's definition. The extended meanings constitute in effect a terminology peculiar to the study of Theosophy. It is important for the serious student of Theosophy to be aware of the meaning of terms as Blavatsky (and Theosophical usage) intended and that this may be very different to modern or everyday usage. An obvious example is 'race' which has a meaning and definition within Theosophy quite different to the word's common meaning. -Ed.
In the ordinary way a student of Theosophy begins where every other student begins his or her studies, by discovering the basic proposition of the subject in terms of the words as commonly used, in their ordinary applications. Concepts are determined by the objective world in which one lives: this is the world of three-dimensional space and linear time. Virtually all ideas on any subject are based on those concepts of the world common to our ordinary thinking.
The way some words are used in the theosophical literature, with their enhanced meaning, necessitates or perhaps even brings about, a change in our modes of thinking. Some passages which, for example, relate to ordinary experiences such as historical ones require no change. Also, much theosophical teaching has as a basis what might be termed the terminology of ordinary science: this is particularly true of such subjects as natural science, philosophy and of religion. However, many of these & other terms used in theosophical literature came to be used in ways that do demand change. They deal, for example, with the inner, invisible worlds of whose powers and energies we are normally not cognisant but which, it is said, reflect through into our physical world. These concepts border on or constitute a background of abstractions. These abstractions relate closely to much of metaphysics and speculations on subjects which do not normally come within our purview. The abstract leads on into the realms of subjectivity relating to the very essence of man’s being, i.e. to one's very consciousness. This consciousness is that to which all experience, in fact everything has to be referred or it has no meaning or relevance. In the literature it is said that this realm of subjectivity is that of Reality itself. It is certainly the realm of man’s essential being and without that cognitive faculty one is not even aware of being alive.
The book comprises an Introductory Chapter explaining that at the beginning of the out-pouring of theosophical knowledge there was not a language in which to express it. This language had to be devised and was productive of the extraordinary usage of words mentioned above. After this Introductory Chapter the book contains twenty-eight Chapters each based on the theme of a single word. Apart from an introductory editorial note each chapter contains many passages extracted from the classical theosophical literature. These extracts illustrate the meaning by context in which the word with its particular meaning has been used, often quite peculiar to that word in the literature.
Apart from the illustrative passages, all extracted from the original works, it will be noted that there are many repetitions. These passages have been included because every time they are encountered and real attention is paid to them, it is as if they were making a fresh statement. They are conducive to the change of mentation necessary for a proper comprehension of the deeper aspects of the theosophical teachings.
In the very act of appreciating the way the words are used in the various passages quoted we are being introduced to a teaching which importantly supplements our reading of the subject in the ordinary way. This adds depth and extent to our concepts, increasing our insights and adding to our understanding. For this reason it is recommended that the reader gives full attention to everything being read, even though it is apparently repetitious and may not be saying anything new. The very exercise of giving attention in this way can induce significant changes in our mode of thought.
The words chosen for the subject matter of the book are some which are commonly used in the literature but the selection has been random. There are many other words that could be used as subject matter for similar treatment, to great benefit to the researcher. To have made an exhaustive study of them would have made a very large volume. The intention has been rather to give a specimen of some significant words which might have value in changing our thoughts and attitudes to the subject. Even so this volume is lengthy but the compiler suggests that it is well worth a student’s while to give it the necessary time and attention to it.
No attempt has been made to outline the great framework of Theosophy into which so much detailed knowledge can be accommodated, nor of the knowledge encompassed in the classic writings on Theosophy. The present detailed intensive study of some of the words used is intended to give enhanced meaning to its terminology. As is explained in the Introductory Chapter, when the Masters began to give out to the West something of their esoteric knowledge they found no adequate vocabulary in English. They had to expand and explain already existing terms.
Were these enhanced meanings to come to the attention of, and be appreciated if not immediately accepted by, the members of the scientific, philosophical and religious communities, they could lead to an enlargement of their fields of enquiry, liberate thought from traditional limits and result in a significant advance in knowledge.
INTRODUCTION
In the Preface reference is made to the Masters having to find a terminology to express their cosmological and anthropological ideas to the Western world. This was something that had not been done before. In an article entitled About the Secret Doctrine (1893) W.Q Judge, commenting on some writings by the Countess Wachmeister; he wrote these words towards the end:
Speaking to those who know and believe that H.P.B. was all the time in communication with the Masters in their retreats somewhere on the globe, I can say that a serious series of consultations was held among them as to what should go into The Secret Doctrine, and that it was plainly said that the book was to be done in such a manner as to compel the earnest student to dig out many profound truths which in a modern book would be announced especially and put down in regular course. It was also said from the same source that this age, being a transition one in all respects, the full revelations were not for this generation. But enough was to be given out in the manner described, as well as plainly, to make it substantially a revelation. All students, then, who are in earnest will do well not to pass carelessly over the pages of any part of the book.
This is all I can say on the subject of the writing of this wonderful book. I only wish it were more, and can but blame myself that I was not present at a time when, as I know now, greater opportunity was offered than at any other period for inner knowledge of the writers, seen and unseen, of The Secret Doctrine.
[Echoes of the Orient, Vol.III, 243]
The compiler as a serious student of The Secret Doctrine over many years can vouch for the fact that a persistent seeking in it discloses many wonderful secrets, at times in intense reading of it there come moments of great illumination and at times elevation of consciousness which again perhaps less frequently become moments of ecstasy, such is the magic of the content of The Secret Doctrine.
For expositions of the subject which give a comprehensive overview attention is drawn to The Divine Plan by Geoffrey Barborka, Deity, Cosmos and Man link - opens new tab by this article's compiler. and The Secret Doctrine itself of course. Such an overview is really essential if a student is to discover where the ideas associated with each of the terms enlarged on in this book are used.
It must also be borne in mind that only a selection of words has been made. By and large these are the most commonly used but the list is incomplete. In the text some cross-references have been made where a relationship exists between terms but this relationship has been more specifically described in the editorial comment.
W.Q.Judge was in close association with H.P.B. when much of her great works were being written. As indicated above, there was always the difficulty of putting into English many of the unfamiliar ideas that constitute a large part of the theosophical corpus.
Soon after the death of H.P.B. one of her senior pupils, C.F. Wright, wrote a small book An Outline of Principles of Modern Theosophy and asked W.Q.Judge to do an introduction. link to full document The following is the first paragraph of that introduction:
The subject of Theosophy is so vast, and the tools of language are so inadequate, that any popular exposition of its doctrines must fall short of conveying to the ordinary reader, for whom it is written, a complete and satisfactory answer. This is not because the writer is unable to express himself, but in consequence of the newness of the subject to the mind of the day. This strangeness throws around the subject a mystery that is not inherent, a vagueness and remoteness which invade even the use of ordinary words. For as Theosophy opens up a new and vast vista for the thoughts to roam through, and reveals a scheme of cosmic and human evolution including the smallest detail, the language of the Anglo-Saxon has to be used in a double sense nearly all the time. But the new and wider scope that words thus acquire will reveal itself to those who read this book.
[Echoes of the Orient, p244]
Geoffrey, to further back up the W.Q.J's observation gives two further quotes. The first, from 'The Mahatma Letters' expresses the difficulty the writer (K.H.) has in finding adequate English words to express his meaning: -Ed
... I’ll have to preface my replies with a long introduction. First of all and again I will draw your attention to the tremendous difficulty of finding appropriate terms in English which would convey to the educated European mind even an approximately correct notion about the various subjects we will have to treat upon. To illustrate my meaning I’ll underline in red the technical words adopted and used by your men of Science and which withal are absolutely misleading not only when applied to such transcendental subjects as on hand but even when used by themselves in their own system of thought.
[Mahatma Letters to A.P. Sinnett, Letter 65, Chronological Edition or Letter 11, Barker Numbering.] link - see 'Page 2'
Volumes of the most perfectly constructed information cannot reveal to man life in the higher regions. One has to get a knowledge of spiritual facts by personal experience and from actual observation, for as Tyndall puts it, “facts looked directly at are vital, when they pass into words half the sap is taken out of them.” And because you recognise this great principle of personal observation, and are not slow to put into practice what you have acquired in the way of useful information, is perhaps the reason why the hitherto implacable Chohan my Master has finally permitted me to devote to a certain extent a portion of my time to the progress of the Eclectic [The Simla Eclectic Theosophical Society].
[Mahatma Letters to A.P. Sinnett, Letter 65, Chronological Edition or Letter 11, Barker Numbering.] link - see 'Page 19-20'
As an example of the difficulties in finding suitable language there is a passage about the founder of the Theosophical Society as:
An expounder and advocate of occult sciences, he may be permitted to use the peculiar phraseology of the ancient philosophers. It is simply absurd to have to point out that which is self-evident; namely, that the equivalents “of the air we breathe,” enumerated by the lecturer, did not relate to the atmospheric air pure and simple – for he would have probably said in such a case “chemical constituents,” or its “compound elements” – but to the whole atmosphere, one of the five primitive elements of occult philosophy composed of various and many gases.
[H.P. Blavatsky Collected Writings Vol.IV, p210]
In addition, Geoffrey adds a Note on 'The Word' as follows: -Ed
In Occultism or Theosophy the ‘Word’ has a number of connotations. There is first the sacred syllable AUM used as an invocation to the Higher Self when intoned as a mantra. In this the Higher Self is likened to the “jewel within the lotus”.
The ‘Word’ in one of its senses equates to Verbum or Logos. This is the great sound or vibration which ran throughout Space to start the process of manifestation.
Another connotation given to the ‘Word’ is that of the higher Ego or Spiritual Self when, as a personality operating in the physical world, he is sometimes referred to as the Word made flesh.
Next the ‘Word’ again regarded as sacred is that put into the possession of initiates into the mysteries when they are given access fully to the secrets of Nature. The ‘Word’ in a similar context is that uttered by an expiring hierophant to his successor at the moment of death so that the continuity of the secret is maintained. In both these latter cases it is said that the Word has been lost.
Then there are the words necessarily used to try to convey ideas concerning the realities of existence which constitute the corpus of the theosophical teachings. These words are excellently exemplified in H.P.Blavatsku's massive work The Secret Doctrine. It is about this that the Masters in their letters said that when they wished to make something of the Ancient Wisdom known in the West they had to create their own means of expression and to do this they obviously had to use existing words but ascribe to them other than the usual meanings. It is to give some idea of these latter meanings that this work has been written - It is not a glossary of theosophical terms in the ordinary way: As indicated above, when it was decided to publish many of the theosophical ideas there was not available a ready terminology. Words that were then readily available had to be employed. Mostly these had their traditional meanings according to dictionaries and etymological glossaries but in many cases the meanings attributed to them were considerably extended.
There are of course a number of Sanskrit and other language dictionaries and there is a compilation known as the Theosophical Glossary, much of which, it is said, was composed during H.P.Blavatsky’s lifetime.
-oOo-
During the summer solstice, the Sun provokes songs of gratitude from all that breathes; hence Hiram, who represents it, can give to whomsoever has the right to it, the sacred Word, that is to say life. When the Sun descends to the inferior signs all Nature becomes mute, and Hiram can no longer give the sacred Word to the companions, who represent the three inert months of the year.
[H.P. Blavatsky Collected Writings Vol.XIV, p264 fn]
... “there are secret Brotherhoods of Initiates in the East, especially in Tibet and Tartary; there only can the LOST WORD (which is no Word) be found”
[Mahatma Letters to A.P. Sinnett, Letter 49, Chronological Edition]
--oOo--
This document has been reproduced from Geoffrey Farthing's digital copy created in 2002, and currently in the archive material of The Blavatsky Trust.