Tassissudun

The term "Tassissudun" appears to be a transliteration, possibly from Tibetan or a related Himalayan language, though its precise linguistic roots are not readily available in standard etymological dictionaries. Blavatsky's definition suggests it relates to a "holy city of the doctrine."

J. it., "the holy city of the doctrine" : inhabited, nevertheless, by more Du<rpas than Si-ints. It is the residential i-apital in Bhutan of the ecclesiastical Head of the Bhon.s — the Dharraa Raja. The latter thougrh professedly a Northern Buddhist, is simply a worshipper of the old demon-jrods of the aborig;ines, the nature-sprites or elementals. worshipped in the land befon.' the introduction of Bud dhism. All stranjjers are prevented from penetratinj? into p]astern or Great Tibet, and the few scholars who venture on their travels into those forbidden rejrions, are ])ermitted to penetrate no further than the border-lands of the land of Bod. They journey about Bhutan. Sikkhim. and elsewhere on the frontiers of the country, but can learn or know nothinjr of true Tibet; hence, nothing of the true Northern Buddhism or Lamaism of Tsonfr-klia-pa. And yet, while describing: no more than the rites and beliefs of the Bhons and the travclliiifr Shamans, they assure the world they are {jivinpr it the pure Xortlici-n Buddhism, and comment on its preat fall from its pristint' purity' Tat (E(j.). An E<ryj)tian s_\inbol : an upriglit round standard tapering toward the summit, with four cross-pieces placed on the top. It was used as an amidet. The top part is a regular equilateral cross. This, on its phallic basis, represented the two principles of creation, the male and the female, and related to nature and cosmos; but when the tnt stood by itself, crowned with the atf (or atcf), the triple crown of Horus — two feathers with tlie uraeus in front — it represented the septntary man; the cross, or the two cross-pieces, standing for the lower (|uaternary, and the atf for the higher triad. As Dr. Birch well remarks: "The four horizontal bars . . . represent the four founda tions of all things, the tat ))eing an emblem of stability "".

The term Tassissudun, as presented by Blavatsky, invites contemplation on the nature of sacred geography and the custodianship of esoteric wisdom. It evokes images of hidden monasteries nestled in inaccessible mountain ranges, akin to the legendary Shambhala, a mythical kingdom said to hold advanced spiritual teachings. Mircea Eliade, in his studies of shamanism and archaic religions, often explored the concept of the sacred center, the axis mundi, which connects the earthly realm to the divine. Tassissudun can be seen as such a symbolic center, a spiritual capital where the "holy city of the doctrine" resides.

The description of this city being inhabited by "more Durpas than Si-ints" is a pointed observation, suggesting that even within ostensibly sacred enclaves, the path of spiritual progress is fraught with challenges and the presence of those who may not embody the highest ideals. This echoes the perennial human struggle between aspiration and imperfection, even in the most hallowed spaces. The restriction of access to "strangers" and the limited knowledge gained by those who venture to its borders speaks to the initiatory nature of many esoteric paths. Carl Jung's work on archetypes and the collective unconscious also touches upon the idea of hidden knowledge and the psychological barriers that must be overcome to access deeper truths. The "true Northern Buddhism or Lamaism" mentioned by Blavatsky hints at a core, uncorrupted transmission of teachings, distinct from more superficial or diluted forms.

The fragmented Egyptian symbol at the end of Blavatsky's definition, an "upright round standard tapering toward the summit, with four cross-p," is intriguing. It might suggest a connection to ancient solar or cosmic symbolism, a standard representing authority or a celestial alignment, further grounding the idea of Tassissudun as a place of profound cosmic significance. The pursuit of understanding Tassissudun, therefore, becomes less about locating a physical city and more about discerning the inner citadel where spiritual knowledge is preserved and cultivated, a place that demands purification and dedication for entry.

The notion of a spiritual capital, guarded and accessible only to the worthy, resonates across many mystical traditions. It is a reminder that true spiritual attainment is not a passive inheritance but an active, often arduous, journey of transformation.

RELATED_TERMS: Shambhala, Hidden Masters, Inner Sanctuary, Esoteric Doctrine, Spiritual Hierarchy, Gnosis, Initiation, Sacred Geography