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Re: Theos-World RE: [bn-study] asking for help Re Matter

Nov 14, 2004 12:42 PM
by Vera Santos

Very helpful and very much appreciated. Thank you, Dallas.
----- Original Message ----- 
From: "W.Dallas TenBroeck" <>
To: <>
Sent: Sunday, November 14, 2004 10:30 AM
Subject: Theos-World RE: [bn-study] asking for help Re Matter

Nov 14 2004

Dear Vera:

Perhaps some of these may help ?



"In the Sankhya philosophy, Purusha (spirit) is spoken of as something
impotent unless he mounts on the shoulders of Prakriti (matter), which,
left alone, is - senseless. But in the secret philosophy they are viewed as
graduated." (Secret Doctrine Vol I page 247.)


The illustration used in the Sankhya philosophy (one of the 6 views that can
be adopted in Indian considerations as of old) is that "SPIRIT" is a man who
has eyes but is lame and cannot walk.

The "SPIRIT" forms a partnership with a man who is blind ( "Matter") but can
walk.. Mounted on the shoulders of the blind man, the SPIRIT guides the

Together they form a working brotherhood.

In effect this is the situation of humanity today.

"This . is devoted to the question of that spiritual discernment by means of
which the Supreme Spirit can be discerned in all things, and the absence of
which causes a delusion constantly recurring, the producer of sorrow.

In the BHAGAVAD GITA , Krishna says that this sort of knowledge leaves
nothing else to be known, but that to attain it the heart ?that is, every
part of the nature ?must be fixed on the Spirit, meditation has to be
constant, and the Spirit made the refuge or abiding-place.

He then goes on to show that to have attained to such a height is to be a

"Among thousands of mortals a single one perhaps strives for perfection, and
among those so striving perhaps a single one knows me as I am."

This points out the difficulty to be met in any one life, but is not cause
for discouragement. It simply makes clear the fact, and thus also punctures
the boastful claims of those who would pretend to have reached perfection
but do not show it in their acts.

.This "inferior nature" is only so relatively. It is the phenomenal and
transient which disappears into the superior at the end of a kalpa.

It is that part of "God," or of the Self, which chose to assume the
phenomenal and transient position, but is, in essence, as great as the
superior nature.

The inferiority is only relative. As soon as objective material, and
subjective spiritual, worlds appear, the first-named has to be denominated
inferior to the other, because the spiritual, being the permanent base, is
in that sense superior; but as an absolute whole all is equal.

Included in the inferior nature are all the visible, tangible, invisible and
intangible worlds; it is what we call nature. The invisible and intangible
are nonetheless actual; we know that poisonous gas, though invisible and
intangible, is fatally actual and potential.

Experiment and induction will confer a great deal of knowledge about the
inferior nature of "God" and along that path the science of the modern West
is treading, but before knowing the occult, hidden, intangible realms and
forces -- often called spiritual, but not so in fact ?the inner astral
senses and powers have to be developed and used.

This development is not to be forced, as one would construct a machine for
performing some operation, but will come in its own time as all our senses
and powers have come. It is true that a good many are trying to force the
process, but at last they will discover that human evolution is universal
and not particular; one man cannot go very far beyond his race before the

Krishna points out to Arjuna a gulf between the inferior and the superior.
This latter is the Knower and that which sustains the whole universe, and
from it the inferior nature springs.

So the materialistic and scientific investigator, the mere alchemist, the
man who dives into the occult moved by the desire for gain to himself, will
none of them be able to cross the gulf at all, because they do not admit the
indwelling Spirit, the Knower.

The superior nature can be known because it is in fact the Knower who
resides in every human being who has not degraded himself utterly. But this
must be admitted before any approach to the light can be made. And but few
are really willing, and many are unable, to admit the universal character of
the Self. They sometimes think they do so by admitting the Self as present,
as contiguous, as perhaps part tenant. This is not the admission, it leaves
them still separate from the Self. All the phenomenal appearances, all the
different names, and lives, and innumerable beings, are hung suspended, so
to say, on the Self. Thus:

"And all things hang on me [the SPIRIT] as precious gems upon a string. "

..All this further accentuates the difficulties in the way. Krishna says the
illusion is difficult to surmount, but that success can be attained by
taking refuge in the Self for he is the Self.

.Krishna says, that those who with the eye of spiritual wisdom see that the
Self is all, begin to reincarnate with that belief ingrained in them.Now
they begin to return fully at rest in the Self and working out their
long-accumulated karma. And at last they become what was mentioned in the
opening verses, a mahatma or great soul.

There is, however, a large number of persons who are in the class which has
been deprived of spiritual discernment "through diversity of desires" or who
have not yet had discernment for the same reason. The verse reads as

"Those who through diversity of desires are deprived of spiritual wisdom
adopt particular rites subordinated to their own natures, and worship other

Further on, Krishna (as the Universal Spirit) says:

"All this universe is pervaded by me in my invisible form; all things exist
in me, but I do not exist in them"; here Krishna speaks as the Omnipresent
Spirit which is in all beings, but which is fully realized in such beings as
Krishna, Christ, and others [Mahatmas] who have appeared in the world of

"All this universe is pervaded and sustained by the One Self-the Omnipresent
Spirit; as it is the Self and Perceiver in all forms, it cannot be seen
externally. Because of It, all forms exist; but It is not dependent upon
form or forms; these are dependent upon It."

In this sentence is contained an expression of the basic Universal
Principle, the cause and sustainer of all that was, is, or ever shall be,
and without which nothing exists.

Being Universal or Omnipresent, and Infinite, no form of thought can define
It; yet mankind has ever attempted to define the Infinite by their finite
conceptions of Deity. Hence the many gods of different times and peoples;
man-made idols every one of them, whether they be mental or physical. It is
these man-made conceptions of Deity that have ever tended to erect and
sustain divisions between peoples; tribal .and national gods deny and
frustrate a realization of Universal Brotherhood.

The ancient teaching which Krishna once more enunciates is that all forms of
every kind proceed from One Universal Source; the life of each is hidden in
and sustained by that Source -- the One Life.

The power to perceive and expand its range of perception and expression is
the same in all beings and forms; the degrees of perception and expression
are shown in the innumerable classes of beings it is this power that is
behind all evolution- the unfolding from within outwards. ..

Everywhere in nature we find this law in operation, as in day and night,
summer and winter, life and, death, in-breathing and out-breathing, the
systole and diastole of the heart, sowing and reaping. The general name for
this universal Law is Karma, which means Action and Reaction, Cause and
Effect; it applies to all beings and all planes. An ancient aphorism says,

"There is no Karma unless there is a being to make it or feel its effect."

Hence all manifestation is the result of karmic action by beings of every
grade in their inter-action and inter-relation.


also here are some quotes


"...some of the Pantheists recognize the existence of two distinct
principles, viz., Matter and Spirit...this position is not quite logical
...there can be but one Infinite Existence and not two.

Call it either Spirit or Matter, anything you like, but it is one and the
same...Can [we] draw a line between the two ?...[Illustrates gradations: ice
to water, to vapor, to ether] this highest sublimated form of matter cannot
be nothing...when any further action would make it grosser, not finer.

What is commonly understood by the word "Spirit" then is nothing but that
highly etherealized form of matter which we with our finite senses cannot
comprehend. But it is still matter...and the gradations being infinite, I
give up this task as hopeless for me, an imperfect finite being...Matter we
call Maya [illusion] is the only Existence.

And it is called Maya simply on account of these Transformations. It is
never steady. The Process is ever working. The one Infinite

Agglomeration of matter is in some of its modes becoming grosser and
grosser, while, in others, becoming more and more sublimated. The Circle is
ever turning its round. Nothing goes out of that Circle. Everything is
kept within its bounds by the action of the Centripetal and the Centrifugal

The forms are changing but the Inner substance remains the same...What is
the Soul? is an agglomeration of all the attributes together with that
something which gives us the consciousness that we are. And just as thought
is Matter, so is every attribute Matter. [Illustration: ice becomes water
by the addition of heat.]

The action of the Centripetal Force is strong and it keeps up together the
particles of Ice. It requires the action of Centrifugal Force...heat...

The action of the Centripetal Force keeps us to our grosser forms. And if
we have to etherealize ourselves we must supply the Centrifugal Force, which
is our Will. And this is the first principle of Occultism.

Just as the etherealization of our Souls is the result of the action of our
Will, so is everything else the result of something else. The action of the
Circle of matter is regulated by the law of Cause and Effect. Nothing can
be without it. And everything is at the same time in itself a Cause and an

Then, how can we etherealize ourselves? By studying the action of Causes
and Effects and acting accordingly. Or, in other words, by obtaining
knowledge of the Forces of Nature--in one word, by studying occultism....we
are every instant emitting and attracting various atoms of matter...a person
who is not an occultist...will unconsciously to himself ...attract to him
such atoms of matter as are not suited for his higher progress. The same
way, when he is emitting others, he may give them such a tendency that they
will mix with others evilly inclined and thus other Individualities which
are thus formed will have to suffer for no fault of theirs.

While an Occultist directs both. He is the Master of the situation. He is
not guided by the blind Forces of Nature. He guides them. And by knowing
their action he produces such conditions as are favorable to his attaining
Nirvana...a state [not a locality]. It is that condition in which we are so
etherealized that instead of being merely a mode of the one Infinite
Existence as at present, we are merged into Totality or we become the
WHOLE...the more he is in a position to benefit Humanity...the advanced
occultist places his happiness in the good of Humanity which he practically
assists and benefits..."-- DKM [Book] Damodar, p. 65-68

"They [Brahmans] do not even acknowledge the creation of the physical
universe. Spiritually and invisibly it has existed from all eternity, and
thus it was made merely visible to the human senses. When it first appeared
it was called forth from the realm of the invisible into the visible by the
impulse of Adi Buddha--the "Essence." They reckon twenty-two such visible
appearances of the universe governed by Buddhas, and as many destructions of
it, by fire and water in regular succession. After the last destruction by
the flood, at the end of the precedent cycle--(the exact calculations,
embracing several millions of years, is a secret cycle) the world, during
the present age of the Kali Yuga--Maha Bhadda Calpa--has been ruled
successively by four Buddhas, the last of whom was Gautama, the "Holy One."
The fifth, Maitree-Buddha, is yet to come. This latter is the expected
kabalistic King Messiah, the Messenger of Light, and Soshiosh, the Persian
Saviour, who will come on a white horse. It is also the Christian Second
ISIS II 156 fn


"That meditation which has a subtile object in view ends with the
indissoluble element called primordial matter." Patanjali p. 17 verse 45
(see: Maha-Buddhi - Suddha-Sattva - Q'lippoth/Klippoth - Akasa -
Eternal Substance - Buddhi... )

"Matter is nothing more than the most remote effect of the emanative aspect
of the Deity." ISIS II 35

"14. The properties of an object presented to the mind are:

1st. those which have been considered and dismissed
from view;

2nd. those under consideration; and,

3rd. that which is incapable of denomination because it is
not special but common to all matter.

[ The 3rd class above spoken of has reference to a tenet of
the philosophy which holds that all objects may and will be
finally "resolved into nature" or one basic substance; hence
gold may be considered as mere matter, and therefore not
different--not to be separately denominated in final analysis
--from earth. ] PATANJALI p. 42-3

"13. Objects, whether subtile or not, are made up of the 3 qualities.
[ NOTE: The " 3 qualities" are Sattva, Raja, Tamas, or Truth,
Activity, and Darkness; Truth corresponding to light and
joy; Activity to passion; and Darkness to evil, rest,
indifference, sloth, death. All manifested objects are
compounded of these three. ] " PATANJALI p. 67

"22. The mind (lower Manas), when united with the soul (Higher Manas)
and fully conversant with knowledge, embraces universally all objects."

PRADHANA (Sk.) "Undifferentiated substance, called elsewhere and in other
schools--Akasa; and Mulaprakriti or Root of Matter by the Vedantins. In
short, Primeval Matter." GLOS. 259

ADITI (Sk) "...Mulaprakriti...the abstract aspect of Parabrahman, though
both manifested and knowable...Aditi is the "Mother-God"-dess, her
terrestrial symbol being infinite and shoreless space." GLOS. 7

ADI-BUDDHI (Sk) "Primeval Intelligence or Wisdom; the eternal Budhi or
Universal Mind. Used of Divine Ideation, "Mahabuddhi" being synonymous with

MAHAT (Sk.) "Lit., "The great one." The first principle of Universal
Intelligence and Consciousness. In the Puranic philosophy the first product
of root-nature or Pradhana (the same as Mulaprakriti); the producer of
Manas the thinking principle, and of Ahamkara, egotism or the feeling of "I
am I" (in the lower Manas)."
GLOS. 210

SUDDHA SATWA (Sk) "A substance not subject to the qualities of matter; a
luminiferous and (to us) invisible substance, of which the bodies of the
Gods and highest Dhyanis are formed. Philosophically, Suddha Satwa is a
conscious state of spiritual Ego-ship rather than any essence. "
GLOS. 311

SVABHAVAT (Sk.) "...the world-substance and stuff, or rather that which is
behind it--the spirit and essence of substance. The name comes from Subhava
and is composed of 3 words--su, good perfect, fair, handsome; sva, self;
and bhava, being, or state of being. From it all nature proceeds and into
it all returns at the end of the life-cycles. In Esotericism it is called
"Father-Mother." It is the plastic essence of matter." GLOS. 314

HIRANYA GARBHA (Sk.) "The radiant or golden egg or womb. Esoterically the
luminous "fire mist" or ethereal stuff from which the Universe was formed."
GLOS. 142


That "...MULAPRAKRITI...SVABHAVAT...that androgynous something...which is
both differentiated and undifferentiated. In its first principle it is a
pure abstraction, which becomes differentiated only when it is transformed,
in the process of time, into Prakriti. If compared with the human
principles, it corresponds to Buddhi, while Atma would correspond to
Parabrahm, Manas to Mahat, and so on. " TRANS. 4

MULAPRAKRITI (Sk) "The Parabrahmic root, the abstract deific feminine
principle--undifferentiated substance. Akasa. Lit.: "the root of nature"
(Prakriti) or Matter." GLOS. 218

KARANA SARIRA (Sk. ) "The "Causal Body." It is dual in its meaning.
Exoterically, it is Avidya, ignorance, or that which is the cause of the
evolution of a human ego and its reincarnation; hence the lower Manas;
esoterically--the causal body or Karanopadhi stands in the Taraka Raja-yoga
as corresponding to Buddhi and the Higher "Manas," or Spiritual Soul."
GLOS. 173


"Buddhi is the Immortal Ego. Buddhi cannot be described. It is feeling,
the accumulated experiences--all our experience is in feeling. Manas is the
Higher Mind, that part of the Buddhi which is in action; the creative power
of Buddhi. There is a continuous line of experience as Perceivers--all
beings are Perceivers. They are limited by the power of their self-created
instruments. In all perceptions is the quality of the instrument through
which that perception comes." Answers to Quest. p. 6

BUDDHI (Sk.) "Universal Soul or Mind. Mahabuddhi is a name of Mahat
(see "Alaya"); also the spiritual Soul in man (the 6th principle), the
vehicle of Atma, exoterically the 7th." GLOS. 67

CAUSAL BODY " This "body," which is no body either objective or
subjective, but Buddhi, the Spiritual Soul, is so called because it is the
direct cause of the Sushupti condition, leading to the Turya state, the
highest state of Samadhi. It is called Karanopadhi, "the basis of the
Cause," by the Taraka Raja Yogis...corresponds to both the Vignanamaya and
Anandamaya Kosha, the latter coming next to Atma, and therefore being the
vehicle of the universal Spirit. Buddhi alone could not be called a "Causal
Body," but becomes so in conjunction with Manas, the incarnating Entity or
EGO." GLOS. 74 [see S D I 157]

MAHA BUDDHI (Sk) "Mahat. The Intelligent Soul of the World. The 7
Prakritis or 7 "natures" or planes, are counted from Mahabuddhi downwards."
GLOS. 199

[MAHA-BUDDHI (Sk) MAHAT. The Intelligent Soul of the World. GL. 199
[Cosmic Buddhi, the emanation of the Spiritual Soul Alaya, is the vehicle of
Mahat only when that Buddhi corresponds to Prakriti. Then it is called
Maha-Buddhi. This Buddhi differentiates through 7 planes, whereas the
Buddhi in man is the vehicle of Atman, which vehicle is of the essence of
the highest plane of Akasa and therefore does not differentiate. The
difference between Manas and Buddhi in man is the same as the difference
between the Manasaputra and the Ah-hi in Kosmos." Glos 199

"Buddhi" per se can have neither self-consciousness nor mind; viz., the
sixth principle in man can preserve an essence of personal
self-consciousness or "personal individuality" only by absorbing within
itself its own waters, which have run through that finite faculty...." (CW
IV 581)


SUKSHMA SARIRA (Sk) "The dream-like, illusive body akin to Manasa-rupa or
"thought-body". It is the vesture of the gods, or the Dhyanis and the
Devas...Sukshma Sarira... Sukshmopadhi..." GLOS. 312

SOUL " ...the vital principle, or the breath of life." [ astral principle
plus Prana ] GLOS. 306
[ see S D II 109-10 ]

ALAYA (Sk.) "The Universal Soul (See S,D, Vol. I, 47, et seq.) The
name belongs to the Tibetan system of the contemplative Mahayana School.
Identical with Akasa in its mystic sense, and with Mulaprakriti, in its
essence, as it is the basis or root of all things." GLOS. p. 14

DIVINE MIND is, and must be, before differentiation takes place. It is
called the divine ideation, which is eternal in its Potentiality and
periodical in its Potency, when it becomes Mahat, Anima Mundi or Universal
Soul...each of these conceptions has its most metaphysical, most material,
and also intermediate aspects." TRANS. 4

MANAS (Sk) "Lit., "the mind," the mental faculty which makes of man an
intelligent and moral being, and distinguishes him from the mere animal; a
synonym of Mahat. Esoterically, however, it means, when unqualified, the
Higher Ego, or the sentient reincarnating Principle in man. When qualified
it is called by Theosophists Buddhi-Manas or the Spiritual Soul in
contradistinction to its human reflection--Kama-Manas." GLOS. 292

"Q.: Can there be Consciousness without Mind?)

A.: Not on this plane of matter. But why not on some other and higher
plane?... On that higher plane...Mahat--the great Manvantaric Principle of
Intelligence--acts as a Brain, through which the Universal and Eternal Mind
radiates the Ah-hi, representing the resultant Consciousness or ideation."
[ see also Theos. Articles & Notes, p. 208-9 ]


INDIVIDUALITY "One of the names given in Theosophy and Occultism to the
Human Higher EGO. We make a distinction between the immortal and divine
Ego, and the mortal human Ego which perishes. The latter, or "personality"
(personal Ego) survives the dead body only for a time in the Kama Loka; the
Individuality prevails forever." GLOS. 154-5

MONAD (Gr) "The Unity, the One;" but in Occultism it often means the
unified triad, Atma-Buddhi-Manas, or the duad, Atma-Buddhi, that immortal
part of man which reincarnates in the lower kingdoms, and gradually
progresses through them to Man and then to the final goal--Nirvana."
GLOS. 216

MANAS (Sk) "Lit., "the mind," the mental faculty which makes of man an
intelligent and moral being, and distinguishes him from the mere animal; a
synonym of Mahat. Esoterically, however, it means, when unqualified, the
Higher Ego, or the sentient reincarnating Principle in man. When qualified
it is called by Theosophists Buddhi-Manas or the Spiritual Soul in
contradistinction to its human reflection--Kama-Manas." GLOS. 292

AUGOEIDES (Gr.) ... "Luminous Self," or our Higher Ego. But Occultism
makes of it something distinct from this. It is a mystery. The Augoeides
is the human divine radiation of the EGO which, when incarnated, is but its
shadow--pure as it is yet. This is explained in the Amshaspends and is
their Ferouer." GLOS. 43-4


PERSONALITY "In Occultism--which divides man into 7 principles, considering
him under three aspects of the divine, the thinking or the rational, and the
animal man--the lower quaternary or the purely astro-physical 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, which the Individuality is the imperishable Ego which re-incarnates
and clothes itself in one personality after another." GLOS. 252

MAHAT (Sk.) "Lit., "The great one." The first principle of Universal
Intelligence and Consciousness. In the Puranic philosophy the first product
of root-nature or Pradhana (the same as Mulaprakriti); the producer of
Manas the thinking principle, and of Ahamkara, egotism or the feeling of "I
am I" (in the lower Manas)." GLOS. 210

AHANKARA (Sk) "The conception of "I", Self consciousness or
Self-identity; the "I", the egotistical and mayavic principle in man, due
to our ignorance which separates our "I" from the Universal ONE-SELF,
Personality, Egoism." GLOS. 11


"...Plato accepted the clue and followed it, if to these five, namely
Agathon (Deity or Atma), Psuche (Soul in its collective sense), Nous (Spirit
or Mind), Phren (physical mind), and Thumos (Kama-rupa or passions) we add
the eidolon of the mysteries, the shadowy form or the human double, and the
physical body...(= 7)" KEY, 96


KARABTANOS (Gr.) "The spirit of blind or animal desire; the symbol of
Kama-rupa... matter...concupiscence [lust]..." GLOS. 173

KAMADEVA (Sk) "...the first conscious, all embracing desire for universal
good, love, and for all that lives and feels, needs help and kindness, the
first feeling of infinite tender compassion and mercy that arose in the
consciousness of the creative ONE FORCE, as soon as it came into life and
being as a ray from the ABSOLUTE...

"Desire first arose in IT, which was the primal germ of mind, and which
Sages, searching with their intellect, have discovered in their heart to be
the bond which connects Entity with non-Entity," or Manas with pure
Atma-Buddhi." (see SD II 176 ) .

There is no idea of sexual love in the conception. Kama (deva) is
pre-eminently the divine desire of creating happiness and love ... is
represented as the Supreme Deity and Creator ... is the child of Dharma,
the god of Law and Justice, of Sraddha, faith...springs from the heart of
Brahma...born from water, i.e., from primordial chaos, or the "Deep"
of his many names, Ira-ja, "the water-born;" and Aja, "unborn;" and Atma
bhu or "Self-existent...the sign of Makara (Capricornus) on his banner,
he is also called "Makara Ketu." The allegory about Siva, the "Great
Yogin," reducing Kama to ashes by the fire from his central (or third) very suggestive, as it is said that he thereby reduced Kama to his
primeval substance." GLOS. 170-1


FOHAT (Tib.) "...the active male potency of the Sakti (female
reproductive power) in nature. The essence of cosmic
electricity...Daiviprakriti, primordial light: and in the universe of
manifestation the ever-present electrical energy and ceaseless destructive
and formative power. Esoterically it is the same, Fohat being the universal
propelling Vital Power, at once the propeller and the resultant."
GLOS. 120-1

DAIVI-PRAKRITI (Sk.) "Primordial homogeneous light, called by some...the
"Light of the Logos"; when differentiated this light becomes FOHAT."
GLOS. 94


"To "Spirit" is referable every manifestation of consciousness. "Matter"
must be regarded as objectivity in its purest abstraction--the self-existing
basis...(form)." S D I 328

"The whole Kosmos is guided, controlled, and animated by almost endless
series of Hierarchies of sentient beings, each having a mission to perform."
S D I 274

"There is no such thing as either "dead" or "blind" matter, as there is no
"Blind or Unconscious" Law..."
S D I 273

"...every atom in the Universe has the potentiality of self-consciousness in
it, and is, like the Monads of Leibnitz, a universe in itself, and for
itself." S D I 107

"The whole order of Nature evinces a progressive march towards a higher
life. There is design in the action of the seemingly blindest forces. The
whole process of evolution with its endless adaptations is a proof of this."
S D I 277

"Every form on earth, and every spark (atom) in Space strives in its efforts
towards self-formation to follow the model placed for it in the 'Heavenly
Man'...It's (the atom's) involution and development, have all one and the
same object--man, as the highest physical and ultimate form on the earth."
S D I 183

"We see that every external motion, act, gesture, whether voluntary or
mechanical, organic or mental, is produced and preceded by internal feeling
or emotion, will or volition, and thought or with the manifested
universe." S D I 274


Best wishes,


-----Original Message-----
From: Vera S
Sent: Saturday, November 13, 2004 5:43 PM
Subject: asking for help WHAT IS MATTER ?

Hi All,

I have to make a study on the following excerpt:

"Matter is the vehicle for the manifestation of soul on this plane of
existence, and soul is the vehicle on a higher plane for the manifestation
of spirit an these three are a trinity synthesized by Life, which pervades
them all." SD, vol. I, p. 49.

Does anyone know where I can find material with more ideas about this HPB's
assertion to support my study?


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