and
conceptive power, which, in its turn, produces that which the Greeks
called Macrocosm, the Kabalists Tikkun or Adam Kadmon, the archetypal
man, and the Aryans Purusha, the manifested Brahm, or the Divine Male.
Theosophy believes also in the Anastasis, or continued existence, and in
transmigration (evolution) or a series of changes of the personal ego,
which can be defended and explained on strict philosophical principles
by making a distinction between Paramatma (transcendental, supreme
spirit) and Jivatma (individual spirit) of the Vedantins.

To fully define Theosophy, we must consider it under all its aspects.
The interior world has not been hidden from all by impenetrable
darkness. By that higher intuition acquired by Theosophia, or
God-knowledge, which carries the mind from the world of form into that of
formless spirit, man has been sometimes enabled, in every age and every
country, to perceive things in the interior or invisible world. Hence,
the "Samadhi," or Dhyan Yog Samadhi, of the Hindu ascetics; the
"Daimonlonphoti," or spiritual illumination of the Neo-Platonists;
the "sidereal confabulation of soul," of the Rosicrucians or
Fire-philosophers; and, even the ecstatic trance of mystics and of the
modern mesmerists and spiritualists, are identical in nature, though
various as to manifestation. The search after man's diviner "self," so
often and so erroneously interpreted as individual communion with a
personal God, was the object of every mystic; and belief in its
possibility seems to have been coeval with the genesis of humanity, each
people giving it another name. Thus Plato and Plotinus call "Noetic
work" that which the Yogi and the Shrotriya term Vidya. "By reflection,
self-knowledge and intellectual discipline, the soul can be raised to
the vision of eternal truth, goodness, and beauty--that is, to the
Vision of God. This is the epopteia," said the Greeks. "To unite one's
soul to the Universal Soul," says Porphyry, "requires but a perfectly
pure mind. Through self contemplation, perfect chastity, and purity of
body, we may approach nearer to It, and receive, in that state, true
knowledge and wonderful insight." And Swami Dayanund Saraswati, who has
read neither Porphyry nor other Greek authors, but who is a thorough
Vedic scholar, says in his "Veda Bhashya" (opasna prakaru ank. 9)--"To
obtain Diksha (highest initiation) and Yog, one has to practise
according to the rules..... The soul in the