Họp Thông Thiên Học ngày 12 tháng 11 năm 2011

[11/12/2011 5:58:54 PM] *** Conference call ***
[11/12/2011 6:01:10 PM] Van Atman: SECTION XVII
Appollonius of Tyana
 

(Page 129) IT is said in Isis Unveiled that the greatest teachers of divinity agree that nearly all ancient books were written symbolically and in a language intelligible only to the Initiated. The biographical sketch of Apollonius of Tyana affords an example. As every Kabalist knows, it embraces the whole of the Hermetic Philosophy, being a counterpart in many respects of the traditions left us of King Solomon. It reads like a fairy story, but, as in the case of the latter, sometimes facts and historical events are presented to the world under the colours of fiction. The journey to India represents in its every stage, though of course allegorically, the trials of a Neophyte, giving at the same time a geographical and topographical idea of a certain country as it is even now, if one knows where to look for it. The long discourses of Apollonius with the Brâhmans, their sage advice, and the dialogues with the Corinthian Menippus would, if interpreted, give the Esoteric Catechism. His visit to the empire of the wise men, his interview with their king Hiarchas, the oracle of Amphiaraus, explain symbolically many of the secret dogmas of Hermes - in the generic sense of the name - and of Occultism. Wonderful is this to relate, and were not the statement supported by numerous calculations already made, and the secret already half revealed, the writer would never have dared to say it. The travels of the great Magus are correctly, though allegorically described - that is to say, all that is related to Damis had actually taken place - but the narrative is based upon the Zodiacal signs. As transliterated by Damis under the guidance of Appollonius and translated by Philostratus, it is a marvel indeed. At the conclusion of what may now be related of the wonderful Adept of Tyana our meaning will become clearer. Suffice it to say for the present that the dialogues spoken of would disclose, if correctly understood, some of the most important secrets of Nature. Eliphas Levi points out the great (Page 130) resemblance which exists between King Hiarchus and the fabulous Hiram, from whom Solomon procured the cedars of Lebanon and the gold of Ophir. But he keeps silent as to another resemblance of which, as a learned Kabalist, he could not be ignorant. Moreover, according to his invariable custom, he mystifies the reader more than he teaches him, divulging nothing and leading him off the right track.

Like most of the historical heroes of hoary antiquity, whose lives and works strongly differ from those of commonplace humanity, Apollonius is to this day a riddle, which has, so far, found no Oedipus. His existence is surrounded with such a veil of mystery that he is often mistaken for a myth. But according to every law of logic and reason, it is quite clear that Apollonius should never be regarded in such a light. If the Tyanean Theurgist may be put down as a fabulous character, then history has no right to her Caesars and Alexanders. It is quite true that this Sage, who stands unrivalled in his thaumaturgical powers to this day - on evidence historically attested - came into the arena of public life no one seems to know whence, and disappeared from it, no one seems to know whither. But the reasons for this are evident. Every means was used - especially during the fourth and fifth centuries of our era - to sweep from people’s minds the remembrance of this great and holy man. The circulation of his biographies, which were many and enthusiastic, was prevented by the Christians, and for a very good reason, as we shall see. The diary of Damis survived most miraculously, and remained alone to tell the tale. But it must not be forgotten that Justin Martyr often speaks of Apollonius, and the character and truthfulness of this good man are unimpeachable, the more in that he had good reason to feel bewildered. Nor can it be denied that there is hardly a Church Father of the first six centuries that left Apollonius unnoticed. Only, according to invariable Christian customs of charity, their pens were dipped as usual in the blackest ink of odium theologicum, intolerance and one-sidedness. St. Jerome (Hieronymus) gives at length the story of St. John’s alleged contest with the Sage of Tyana - a competition of “miracles” - in which, of course, the truthful saint [ See Preface to St. Matthew’s Gospel. Baronius , i.752, quoted in De Mirville, VI, 63. Jerome is the Father who having found the authentic and original Evangel (the Hebrew text), by Matthew the Apostle-publican, in the library of Caesarea, “written by the hand of Matthew” (Hieronymus: De Viris, Illus. Chap. III) - as he himself admits - set it down as heretical, and substituted for it his own Greek text. And it is also he who perverted the text in the Book of Job to enforce belief in the resurrection in flesh (see Isis Unveiled. Vol. II, pp. 181 and 182, et seq.) quoting in support the most learned authorities.] describes in glowing colours the defeat of Apollonius, and seeks corroboration in St. John’s Apocrypha proclaimed doubtful even by the Church. [ De Mirville gives the following thrilling account of the “contest.” “John, pressed, as St. Jerome tells us, by all the churches of Asia to proclaim more solemnly [in the face of the miracles of Apollonius] the divinity of Jesus Christ, after a long prayer with his disciples on the Mount of Patmos and being in ecstasy by the divine Spirit, made heard amid thunder and lightning his famous In Principio erat Verbum. When that sublime extasis, that caused him to be named the ‘Son of Thunder,’ had passed, Apollonius was compelled to retire and to disappear. Such was his defeat, less bloody but as hard as that of Simon, the Magician. (“The Magician Theurgist.” VI 63.) For our part we have never heard of extasis producing thunder and lightning and we are at a loss to understand the meaning.]

The Mysterious Teacher (Page 131) Therefore it is that nobody can say where or when Apollonius was born, and everyone is equally ignorant of the date at which, and of the place where he died. Some think he was eighty or ninety years old at the time of his death, others that he was one hundred or even one hundred and seventeen. But, whether he ended his days at Ephesus in the year 96 A.D., as some say, or whether the event took place at Lindus in the temple of Pallas-Athene, or whether again he disappeared from the temple of Dictynna, or whether, as others maintain, he did not die at all, but when a hundred years old renewed his life by Magic,and went on working for the benefit of humanity, no one can tell. The Secret Doctrine alone have noted his birth and subsequent career. But then - “Who hath believed in that report?”

All that history knows is that Apollonius was the enthusiastic founder of a new school of contemplation. Perhaps less metaphorical and more practical than Jesus, he nevertheless inculcated the same quintessence of spirituality, the same high moral truths. He is accused of having confined them to the higher classes of society instead of doing what Buddha and Jesus did, instead of preaching them to the poor and the afflicted. Of his reasons for acting in such an exclusive way it is impossible to judge at so late a date. But Karmic law seems to be mixed up with it. Born, as we are told, among the aristocracy, it is very likely that he desired to finish the work undone in this particular direction by his predecessor, and sought to offer “peace on earth and good will” to all men, and not alone to the outcast and the criminal. Therefore he associated with the kings and mighty ones of the age. Nevertheless, the three “miracle-workers” exhibited striking similarity of purpose. Like Jesus and like Buddha, Apollonius was the uncompromising enemy of all outward show of piety, all display of useless religious ceremonies, bigotry and hypocrisy. That his “miracles” were more wonderful, more varied, and far better attested in (Page 132) History than any others, it is also true. Materialism denies; but evidence, and the affirmations of even the Church herself, however much he is branded by her, show this to be the fact. [ This is the old, old story. Who of us, Theosophists, but knows by bitter personal experiences what clerical hatred, malice and persecution can do in this direction; to what an extent of falsehood, calumny and cruelty these feelings can go, even in our modern day, and what exemplars of Christ like charity His alleged and self-constituted servants have shown themselves to be! ]

The calumnies set afloat against Apollonius were as numerous as they were false. So late as eighteen centuries after his death he was defamed by Bishop Douglas in his work against miracles. In this the Right Reverend bishop crushed himself against historical facts. For it is not in the miracles, but in the identity of ideas and doctrines preached that we have to look for a similarity between Buddha, Jesus and Apollonius. If we study the question with a dispassionate mind, we shall soon perceive that the ethics of Gautama, Plato, Apollonius, Jesus, Ammonius Sakkas, and his disciples, were all based on the same mystic philosophy - that all worshipped one divine ideal, whether they considered it as the “Father” of humanity, who lives in man, as man lives in Him, or as the Incomprehensible Creative Principle. All led God-like lives. Ammonius, speaking of his philosophy, taught that their school dated from the days of Hermes, who brought this wisdom from India. It was the same mystical contemplation throughout as that of the Yogin: the communion of the Brahman with his own luminous Self - the “Atman.” [ Isis Unveiled, ii. 342.] The groundwork of the Eclectic School is thus shown to be identical with the doctrines of the Yogis - the Hindu Mystics; it is proved that it has a common origin, from the same source as the earlier Buddhism of Gautama and of his Arhats.

The Ineffable Name in the search for which so many Kabalists - unacquainted with any Oriental or even European Adepts - vainly consume their knowledge and lives, dwells latent in the heart of every man. This mirific name which, according to the most ancient oracles, “rushes into the infinite worlds,αφοιτητω οτροφαλιγαι ,” can be obtained in a twofold way: by regular initiation, and through the “small voice” which Elijah heard in the cave of Horeb, the mount of God. And “when Elijah heard it he wrapped his face in his mantle and stood in the entering of the cave. And behold there came the voice.”

When Apollonius of Tyana desired to hear the “small voice,” he used to wrap himself up entirely in a mantle of fine wool, on which he placed both his feet, after having performed certain magnetic passes, and pronounced not the “name” but an invocation well known to every adept. Then he drew the mantle over his head and face, and his translucid or astral spirit was free. On ordinary occasions he no more wore wool than the priests of the temples. The possession of the secret combination of the “name” gave the Hierophant supreme power over every being, human or otherwise, inferior to himself in soul-strength. [ Loc. cit., ii, 343, 344.]

Apollonius Cannot Be Destroyed (Page 133) To whatever school he belonged, this fact is certain, that Apollonius of Tyana left an imperishable name behind him. Hundreds of works were written upon this wonderful man; historians have seriously discussed him; pretentious fools, unable to come to any conclusion about the Sage, have tried to deny his very existence. As to the Church, although she execrates his memory, she has ever tried to present him in the light of a historical character. Her policy now seems to be to direct the impression left by him into another channel - a well known and a very old stratagem. The Jesuits, for instance, while admitting his “miracles,” have set going a double current of thought, and they have succeeded, as they succeed in all they undertake. Apollonius is represented by one party as an obedient “medium of Satan,” surrounding his theurgical powers by a most wonderful and dazzling light; while the other party professes to regard the whole matter as a clever romance, written with a predetermined object in view.

In his voluminous Memoirs of Satan, the Marquis de Mirville, in the course of his pleading for the recognition of the enemy of God as the producer of spiritual phenomena, devotes a whole chapter to this great Adept. The following translation of passages in his book unveils the whole plot. The reader is asked to bear in mind that the Marquis wrote every one of his works under the auspices and authorisation of the Holy See of Rome.

It would be to leave the first century incomplete and to offer an insult to the memory of St. John, to pass over in silence the name of one who had the honour of being his special antagonist, as Simon was that of St. Peter, Elymas that of Paul, etc. In the first years of the Christian era, . . . there appeared at Tyana in Cappadocia one of those men of whom the Pythagorean School was so very lavish. As great a traveller as was his master, initiated in all the secret doctrines of India, Egypt and Chaldaea, endowed, therefore, with all the theurgic powers of the ancient Magi, he bewildered, each in its turn, all the countries which he visited, and which all - we are obliged to admit - seem to have blessed his memory. We could not doubt this fact without repudiating real historical records. The details of his life are transmitted to us by a historian of the fourth century (Philostratus), himself the translator of a diary that recorded day by day the life of the philosopher, written by Damis, his disciple and intimate friend. [ Pneumatologie, vi. 62.]

De Mirville admits the possibility of some exaggerations in both recorder and translator; but he “does not believe they hold a very wide space in the narrative.” Therefore, he regrets to find the Abbe (Page 134) Freppel “in his eloquent Essays, [ Les Apologistes Chrétiens au Second Siècle. p.106.] calling the diary of Damis a romance.” Why? [Because] the orator bases his opinion on the prefect similitude, calculated as he imagines, of that legend with the life of the Saviour. But in studying the subject more profoundly, he [Abbe Freppel] can convince himself that neither Apollonius nor Damis, nor again Philostratus ever claimed a greater honour than a likeness to St. John. This programme was in itself sufficiently fascinating, and the travesty as sufficiently scandalous; for owing to magic arts Apollonius had succeeded in counterbalancing, in appearance, several of the miracles at Ephesus [produced by St. John], etc. [ Pneumatologie, vi. 62.]

The anguis in herba has shown its head. It is the perfect, the wonderful similitude of the life of Apollonius with that of the Saviour that places the Church between Scylla and Charybdis. To deny the life and the “miracles” of the former, would amount to denying the trustworthiness of the same Apostles and patristic writers on whose evidence is built the life of Jesus himself. To father the Adept’s beneficent deeds, his raisings of the dead, acts of charity, healing powers, etc., on the “ old enemy” would be rather dangerous at this time. Hence the stratagem to confuse the ideas of those who rely upon authorities and criticisms. The Church is far more clear-sighted than any of our great historians. The Church knows that to deny the existence of that Adept would lead her to denying the Emperor Vespasian and his Historians, the Emperors Alexander Severus and Aurelianus and their Historians, and finally to deny Jesus and every evidence about Him, thus preparing the way to her flock for finally denying herself. It becomes interesting to learn what she says in this emergency, through her chosen speaker, De Mirville. It is as follows:

What is there so new and so impossible in the narrative of Damis concerning their voyages to the countries of the Chaldees and the Gymnosophists? - he asks. Try to recall, before denying, what were in those days those countries of marvels par excellence, as also the testimony of such men as Pythagoras, Empedocles and Democritus, who ought to be allowed to have known what they were writing about. With what have we finally to reproach Apollonius? Is it for having made, as the Oracles did, a series of prophecies and predictions wonderfully verified? No: because, better studied now, we know what they are. [ Many are they who do not know: hence, they do not believe in them.] The Oracles have now become to us, what they were to every one during the past century, from Van Dale to Fontenelle. De Mirville on Apollonius (Page 135) Is it for having been endowed with second sight, and having had visions at a distance? [ Just so. Apollonius, during a lecture he was delivering at Ephesus before an audience of many thousands, perceived the murder of the Emperor Domitian in Rome and notified it at the very moment it was taking place, to the whole town: and Swedenborg, in the same manner, saw from Gothenburg the great fire at Stockholm and told it to his friends, no telegraph being in use in those days.] No; for such phenomena are at the present day endemical in half Europe. Is it for having boasted of his knowledge of every existing language under the sun, without having ever learned one of them? But who can be ignorant of the fact that this is the best criterion [ No criterion at all. The Hindu Saddhus and Adepts acquire the gift by the holiness of their lives. The Yoga-Vidya teaches it, and no “spirits” are required.] of the presence and assistance of a spirit of whatever nature it may be? Or is it for having believed in transmigration (reincarnation)? It is still believed in (by millions) in our day. No one has any idea of the number of the men of Science who long for the re-establishment of the Druidical Religion and of the Mysteries of Pythagoras. Or is it for having exorcised the demons and the plague? The Egyptians, the Etruscans and all the Roman Pontiffs had done so long before. [ As to the Pontiffs, the matter is rather doubtful.] For having conversed with the dead? We do the same today, or believe we do so - which is all the same. For having believed in the Empuses? Where is the Demonologist that does not know that the Empuse is the “south demon” referred to in David’s Psalms, and dreaded then as it is feared even now in all Northern Europe? [ But this alone is no reason why people should believe in this class of spirits. There are better authorities for such belief.] For having made himself invisible at will? It is one of the achievements of mesmerism. For having appeared after his (supposed) death to the Emperor Aurelian above the city walls of Tyana, and for having compelled him thereby to raise the siege of that town? Such was the mission of every hero beyond the tomb, and the reason of the worship vowed to the Manes. [ De Mirville’s aim is to show that all such apparitions of the Manes or disembodied Spirits are the work of the Devil. “Satan’s simulacra.”] For having descended into the famous den of Trophonius, and taken from it an old book preserved for years after by the Emperor Adrian in his Antium library? The trustworthy and sober Pausanias had descended into the same den before Apollonius, and came back no less a believer. For having disappeared at his death? Yes, like Romulus, like Votan, like Lycurgus, like Pythagoras, (Page 136) [ He might have added: like the great Shankaracharya, Tsong-Kha-Pa, and so many other real Adepts - even his own Master, Jesus: for this is indeed a criterion of true Adeptship, though “to disappear” one need not fly up in the clouds.] always under the most mysterious circumstances, ever attended by apparitions, revelations, etc. Let us stop here and repeat once more: had the life of Apollonius been simple romance, he would never have attained such a celebrity during his lifetime or created such a numerous sect, one so enthusiastic after his death.

And, so to add to this, had all this been a romance, never would a Caracalla have raised a haroon to his memory, [ See Dion Cassius. XXVII XVIII, 2 ] or Alexander Severus have placed his bust between those of two Demi-Gods and of the true God, [Lampridlius, Adrian, xxxix. 2.] or an Empress have corresponded with him. Hardly rested from the hardships of the siege at Jerusalem, Titus would not have hastened to write to Apollonius a letter, asking to meet him at Argos and adding that his father and himself (Titus) owed all to him, the great Apollonius, and that, therefore, his first thought was for their benefactor. Nor would the Emperor Aurelian have built a temple and a shrine to that great Sage, to thank him for his apparition and communication at Tyana. That posthumous conversation, as all knew, saved the city, inasmuch as Aurelian had in consequence raised the siege. Furthermore, had it been a romance, History would not have had Vopiscus, [ The passage runs as follows: “Aurelian had determined to destroy Tyana, and the town owed its salvation only to a miracle of Apollonius; this man so famous and wise, this great friend of the Gods, appeared suddenly before the Emperor, as he was returning to his tent, in his own figure and form, and said to him in the Pannonian language: ‘Aurelian, if thou wouldst conquer, abandon these evil designs against my fellow-citizens: if thou wouldst command, abstain from shedding innocent blood; and if thou wouldst live, abstain from injustice.’ Aurelian, familiar with the face of Apollonius, whose portraits he had seen in many temples, struck with wonder, immediately vowed to him (Apollonius) statue, portrait and temple, and returned completely to ideas of mercy.” And then Vopiscus adds: “If I have believed more and more in the virtues of the majestic Apollonius, it is because, after gathering my information from the most serious men, I have found all these facts corroborated in the Books of the Ulpian Library.” (See Flavius Vopiscus, Aurelianus). Vopiscus wrote in 250 and consequently preceded Philostratus by a century.] one of the most trustworthy Pagan Historians, to certify to it. Finally, Apollonius would not have been the object of the admiration of such a noble character as Epictetus, and even of several of the Fathers of the Church; Jerome for instance, in his better moments, writing thus of Apollonius:

This travelling philosopher found something to learn wherever he went; and profiting everywhere thus improved with every day. [ Ep. ad Paulinum.] Apollonius No Fiction (Page 137) As to his prodigies, without wishing to fathom them, Jerome most undeniably admits them as such; which he would assuredly never have done, had he not been compelled to do so by facts. To end the subject, had Apollonius been a simple hero of a romance, dramatised in the fourth century, the Ephesians would not, in their enthusiastic gratitude, have raised to him a golden statue for all the benefits he had conferred upon them. [ The above is mostly summarised from De Mirville. loc cit., pp. 66-69 ]

[11/12/2011 6:14:01 PM] Thuan Thi Do: http://www.mysteriouspeople.com/Apollonius_of_Tyana.htm
[11/12/2011 6:16:21 PM] Van Atman: Apollonius of Tyana (Gr.). A wonderful philosopher born in Cappadocia about the beginning of the first century; an ardent Pythagorean, who studied the Phœnician sciences under Euthydemus; and Pythagorean philosophy and other studies under Euxenus of



GLOSSARY 27


Heraclea. According to the tenets of this school he remained a vegetarian the whole of his long life, fed only on fruit and herbs, drank no wine, wore vestments made only of plant-fibres, walked barefooted, and let his hair grow to its full length, as all the Initiates before and after him. He was initiated by the priests of the temple of Æsculapius (Asclepios) at Ægæ, and learnt many of the “miracles” for healing the sick wrought by the god of medicine. Having prepared himself for a higher initiation by a silence of five years, and by travel, visiting Antioch, Ephesus, Pamphylia and other parts, he journeyed via Babylon to India, all his intimate disciples having abandoned him, as they feared to go to the “land of enchantments”. A casual disciple, Damis, however, whom he met on his way, accompanied him in his travels. At Babylon he was initiated by the Chaldees and Magi, according to Damis, whose narrative was copied by one named Philostratus a hundred years later. After his return from India, he shewed himself a true Initiate, in that the pestilences and earthquakes, deaths of kings and other events, which he prophesied duly happened. At Lesbos, the priests of Orpheus, being jealous of him, refused to initiate him into their peculiar mysteries, though they did so several years later. He preached to the people of Athens and other cities the purest and noblest ethics, and the phenomena he produced were as wonderful as they were numerous and well attested. “How is it”, enquires Justin Martyr in dismay—“how is it that the talismans (telesmata) of Apollonius have power, for they prevent, as we see, the fury of the waves and the violence of the winds, and the attacks of the wild beasts ; and whilst our Lord's miracles are preserved by tradition alone, those of Apollonius are most numerous and actually manifested in present facts?”

. . (Quæst, XXIV.). But an answer is easily found to this in the fact that after crossing the Hindu Kush, Apollonius had been directed by a king to the abode of the Sages, whose abode it may be to this day, by whom he was taught unsurpassed knowledge. His dialogues with the Corinthian Menippus indeed give us the esoteric catechism and disclose (when understood) many an important mystery of nature. Apollonius was the friend, correspondent and guest of kings and queens, and no marvellous or “magic” powers are better attested than his. At the end of his long and wonderful life he opened an esoteric school at Ephesus, and died aged almost one hundred years.
[11/12/2011 6:25:05 PM] Thuan Thi Do: LIfe of the Mystic

Apollonius was born around AD 2 in Tyana (modern day Bor, in southern Turkey), in the Roman province of Cappadocia. He was born into a wealthy and respected Cappadocian Greek family, and received the best education available, studying grammar and rhetoric in Tarsus, learning medicine at the temple of Aesculapius at Aegae, and philosophy at the School of Pythagoras. At the age of sixteen he adopted the discipline of the Pythagorean School and pursued its austere lifestyle. He allowed his hair to grow long, abstained from marriage, wine and animal flesh, wore only linen clothing, never shaved, and slept on the bare earth. Before long, Apollonius became well-known for his extreme habits and also for his severe criticism of the pagan practice of sacrificing animals to the gods. He later gave most of his family inheritance to his elder brother, and the remaining to his poor relations, retaining only enough to meet his basic needs. Allegedly, he then began a five year period of complete silence.
[11/12/2011 6:29:10 PM] Thuan Thi Do: Plain : đơn giản
[11/12/2011 6:29:15 PM] Thuan Thi Do: fiber: sợi
[11/12/2011 6:40:59 PM] Thuan Thi Do: wore vestments made only of plant-fibres,----> quần áo sợi cây gai !!!!
[11/12/2011 7:08:40 PM] Thuan Thi Do:
Trước khi được nghe, lỗ tai phải điếc.



A. B. - Ðệ Tử phải hoàn toàn lãnh đạm đối với dư luận phê phán tình ý riêng của mình. Người ta có nghĩ hay là có nói điều gì tốt lành cho mình thì không nên lấy đó làm kiêu hãnh, bằng như nói xấu mình thì không nên đem lòng phiền muộn, nhưng đồng thời y cũng không nên lãnh đạm đối với những dư luận, vì dư luận ấy phản ứng lại chủ nó. Thế nên, Ðệ Tử không được xem thường những ý tưởng của kẻ khác đối với nó, do nó sinh ra, nếu vì cách cư xử của nó mà làm cho người ta phải tránh xa nó thì nó mất năng lực giúp đỡ họ. Ðệ Tử tiến bước trên Ðường Ðạo thì đạt được phép thần thông và cảm biết được kẻ khác tưởng nghĩ gì đến mình. Nó sống trong một bầu thế giới mà nơi đó, nó có thể nghe được những lời bàn tán về nó và thấy được tất cả những lời chỉ trích nó ở trong trí của kẻ khác bay ra. Nó tiến đến trình độ nầy khi vượt cao lên trên tất cả sự chỉ trích và không còn bị kích động vì những luồng dư luận của thiên hạ nữa. Có nhiều người ham muốn nồng nhiệt đạt cho được Thần Nhãn trước khi đi đến trình độ nầy, nhưng, nếu họ biết những điều tôi vừa nói đây thì sự hiểu biết cõi Trung Giới là mục tiêu mọi nguyện vọng của họ không còn quyến rũ họ nữa.

C.W. L. - Người tiến hóa, khi nghe được những lời chỉ trích xúc phạm đến mình thì vẫn một mực thản nhiên. Huynh đừng tưởng rằng y giữ mình được như vậy là nhờ cương quyết dằn cơn nóng giận và nói rằng : "Ðiều ấy thật là gớm ghiếc, tôi không thèm lo nghĩ và để ý đến làm gì". Dĩ nhiên, y trải qua một giai đoạn tương tự như thế; nhưng y tiến rất nhanh đến một điểm mà lòng lãnh đạm của y trở nên tuyệt đối và hoàn toàn, do đó, những điều người ta nói về y, y vẫn xem như tiếng líu lo của chim hót hoặc tiếng ve sầu kêu. Những lời chỉ trích có thể chọc tức y, làm cho y khó chịu thật, nhưng chỉ có thế thôi. Nếu y không lựa chọn con ve riêng biệt đặng lắng nghe tiếng kêu của nó thì y cũng không kiếm được trong số những câu khiếm nhã mà y nghe được, cái tư tưởng nào hoặc lời nói nào đặc biệt.

Cả thảy chúng ta phải cố gắng tiến đến trình độ nầy mà chúng ta hằng nói đến luôn, bởi vì đó là thái độ của các Ðức Chơn Sư của chúng ta trong cõi đời của các Ngài mà chúng ta ướm thử bước vào. Nhưng người ta sẽ nói : "Làm thế nào mong đạt cho được thái độ của các Ðấng Siêu Nhân ấy ?" Ðành rằng không ai tiến đến trình độ đó tức khắc được, nhưng phải lấy đó làm mục tiêu và chúng ta cố gắng tiến lại gần, càng mau càng tốt, và một trong những phương pháp để thành công - thật là dễ - là đừng quan tâm mảy may nào đến những lời người ta nói về mình. Tiến đến đó rồi, bước kế là suy gẫm về quả báo xấu gây ra bởi những người đã nghĩ hoặc nói xấu chúng ta. Bấy giờ chúng ta có thể hối tiếc dùm cho họ và nhờ vậy chúng ta hết sức tránh những cơ hội khả dĩ làm cho người ta xét đoán lầm lạc và làm mích lòng mình, chẳng phải chúng ta bị xúc động vì những lời nói xấu ấy, nhưng mà, bởi vì chúng nó tạo ra quả xấu cho những người thốt ra chúng nó.



Trước khi được nói trước mặt các Chơn Sư, lời nói phải mất hiệu lực lăng nhục.



A. B. - Ðệ Tử phải từ bỏ tất cả điều gì có thể làm khổ cho đồng loại mình. Trong những giai đoạn đầu tiên, nó phải tập trừ khử, trong ngôn ngữ, cái chi có thể lăng nhục, chẳng những dứt sự chỉ trích chua cay hay những danh từ bất thiện cảm mà còn triệt hạ tất cả mọi lời nói xúc phạm đến người bằng cách, hoặc hạ danh giá họ, hoặc làm cho kẻ khác chú ý đến một trong những thói hư tật xấu của họ. Sự thật, có nhiều người ở vào địa vị mà họ có bổn phận đôi khi phải vạch những lỗi lầm của kẻ khác, nhưng họ làm quấy khi họ lầm tưởng rằng họ có quyền làm khổ người ta trong lúc họ làm bổn phận. Khi chỉ lỗi người một cách hoàn toàn thân mật thì không làm phật lòng ai cả : lời nói chỉ lăng nhục là khi nào bổn phận thi hành không đúng. Kẻ tình nguyện giúp đỡ người không đồng hóa với kẻ đối thoại mình thì lời khuyên bảo của y do ở bên ngoài đến nên người ta ít để ý tới. Nếu kẻ giúp mà hòa mình với người và thử giúp đỡ bằng cách chia sớt những ý kiến của họ thì y sẽ gây được tình thiện cảm trong những mối xúc động của họ. Nhờ nhận thức được mối thiện cảm ấy, họ sẽ làm thức tỉnh, trong bản tánh của mình, những khía cạnh tốt đẹp nhất, nhơn từ nhất và họ tiếp nhận lời khuyên bảo không xem như là cách bị lăng nhục. Nếu huynh có bổn phận chỉ trích người nào và nếu lời chỉ trích của huynh làm xúc phạm y, huynh hãy tự mình kiếm chỗ khuyết điểm, nguyên nhân xúc phạm ấy. Nếu chúng ta muốn mất hiệu lực lăng nhục thì cá nhân riêng biệt phải bị tiêu diệt, khi chúng ta cảm biết rằng đời sống vạn vật là một, thì chúng ta khó mà làm cho chúng sinh đau khổ vì tất cả đều là phần tử của chính mình chúng ta đây. Muốn tiến đến trình độ nầy, chúng ta phải bắt đầu gọt giũa dần dần lời nói của chúng ta, trước hết bằng cách sửa chữa những lỗi lầm nào dễ thấy hơn hết.

C. W. L. - Tất cả những kẻ nào ước nguyện đến gần Ðức Chơn Sư cũng phải từ bỏ lòng ham muốn lăng nhục người bằng lời nói. Tuy vậy, cũng còn có thể lăng nhục được với một cách vô tình và vô ý thức, đó là do ở sự thiếu lòng trắc ẩn mà ra. Càng tiến bước thì càng nâng cao Tâm Thức chúng ta lên trên trình độ cao siêu, chúng ta nhận biết được, càng ngày càng rõ hơn, thế nào là phản ứng của kẻ khác. Những người đã nhiều năm dày công tham thiền cảm thấy mình trở nên nhạy cảm hơn và trong một phạm vi nào đó, người tiến gần đến sự hợp nhất. Vì vậy, họ biết những người xung quanh họ hơi rõ hơn những người không cố gắng trong sự tu tập đó. Trước mặt chúng ta, một người kia có một lối chỉ trích mà chúng ta xét ra thật quái ác. Nó chỉ trích một cách thành thật, nhưng không ngờ rằng lời mình nói là đáng trách và làm lăng nhục người. Nhờ suy gẫm, khảo cứu và cố gắng để sống một cuộc đời cao thượng mà chúng ta tinh luyện kha khá giác quan của chúng ta, tự nhiên, chúng ta cảm biết được người thứ ba sẽ có thái độ nào đối với lời chỉ trích đó mà chúng ta xét thấy rất tai hại và mong sao lời nói nên dùng một cách khác, nhã nhặn hơn.

Ðức Chơn Sư không bao giờ nói một lời nào có thể làm lăng nhục người. Có khi Ngài xét ra cần phải khiển trách ai thì Ngài liền bày tỏ cách nào cho người bị quở không bị tủi nhục. Một vị Ðệ Tử đôi khi có bổn phận phải hành động một cách nghiêm khắc. Cái năng lực lòng thiện cảm riêng của nó liền thúc giục nó từ khước công việc ấy, nhưng nếu Chơn Nhơn xác nhận quyền lực của mình và nếu đó là điều cần thiết tuyệt đối, Ðệ Tử chẳng những sẽ nói một cách nghiêm khắc mà còn trầm tĩnh như một vị thẩm phán và không bao giờ nóng giận.
[11/12/2011 7:18:59 PM] Van Atman: Apollonius of Tyana (Gr.). A wonderful philosopher born in Cappadocia about the beginning of the first century; an ardent Pythagorean, who studied the Phœnician sciences under Euthydemus; and Pythagorean philosophy and other studies under Euxenus of



GLOSSARY 27


Heraclea. According to the tenets of this school he remained a vegetarian the whole of his long life, fed only on fruit and herbs, drank no wine, wore vestments made only of plant-fibres, walked barefooted, and let his hair grow to its full length, as all the Initiates before and after him. He was initiated by the priests of the temple of Æsculapius (Asclepios) at Ægæ, and learnt many of the “miracles” for healing the sick wrought by the god of medicine. Having prepared himself for a higher initiation by a silence of five years, and by travel, visiting Antioch, Ephesus, Pamphylia and other parts, he journeyed via Babylon to India, all his intimate disciples having abandoned him, as they feared to go to the “land of enchantments”. A casual disciple, Damis, however, whom he met on his way, accompanied him in his travels. At Babylon he was initiated by the Chaldees and Magi, according to Damis, whose narrative was copied by one named Philostratus a hundred years later. After his return from India, he shewed himself a true Initiate, in that the pestilences and earthquakes, deaths of kings and other events, which he prophesied duly happened. At Lesbos, the priests of Orpheus, being jealous of him, refused to initiate him into their peculiar mysteries, though they did so several years later. He preached to the people of Athens and other cities the purest and noblest ethics, and the phenomena he produced were as wonderful as they were numerous and well attested. “How is it”, enquires Justin Martyr in dismay—“how is it that the talismans (telesmata) of Apollonius have power, for they prevent, as we see, the fury of the waves and the violence of the winds, and the attacks of the wild beasts ; and whilst our Lord's miracles are preserved by tradition alone, those of Apollonius are most numerous and actually manifested in present facts?”

. . (Quæst, XXIV.). But an answer is easily found to this in the fact that after crossing the Hindu Kush, Apollonius had been directed by a king to the abode of the Sages, whose abode it may be to this day, by whom he was taught unsurpassed knowledge. His dialogues with the Corinthian Menippus indeed give us the esoteric catechism and disclose (when understood) many an important mystery of nature. Apollonius was the friend, correspondent and guest of kings and queens, and no marvellous or “magic” powers are better attested than his. At the end of his long and wonderful life he opened an esoteric school at Ephesus, and died aged almost one hundred years.
Apollonius of Tyana (Gr.). A wonderful philosopher born in Cappadocia about the beginning of the first century; an ardent Pythagorean, who studied the Phœnician sciences under Euthydemus; and Pythagorean philosophy and other studies under Euxenus of



GLOSSARY 27


Heraclea. According to the tenets of this school he remained a vegetarian the whole of his long life, fed only on fruit and herbs, drank no wine, wore vestments made only of plant-fibres, walked barefooted, and let his hair grow to its full length, as all the Initiates before and after him. He was initiated by the priests of the temple of Æsculapius (Asclepios) at Ægæ, and learnt many of the “miracles” for healing the sick wrought by the god of medicine. Having prepared himself for a higher initiation by a silence of five years, and by travel, visiting Antioch, Ephesus, Pamphylia and other parts, he journeyed via Babylon to India, all his intimate disciples having abandoned him, as they feared to go to the “land of enchantments”. A casual disciple, Damis, however, whom he met on his way, accompanied him in his travels. At Babylon he was initiated by the Chaldees and Magi, according to Damis, whose narrative was copied by one named Philostratus a hundred years later. After his return from India, he shewed himself a true Initiate, in that the pestilences and earthquakes, deaths of kings and other events, which he prophesied duly happened. At Lesbos, the priests of Orpheus, being jealous of him, refused to initiate him into their peculiar mysteries, though they did so several years later. He preached to the people of Athens and other cities the purest and noblest ethics, and the phenomena he produced were as wonderful as they were numerous and well attested. “How is it”, enquires Justin Martyr in dismay—“how is it that the talismans (telesmata) of Apollonius have power, for they prevent, as we see, the fury of the waves and the violence of the winds, and the attacks of the wild beasts ; and whilst our Lord's miracles are preserved by tradition alone, those of Apollonius are most numerous and actually manifested in present facts?”

. . (Quæst, XXIV.). But an answer is easily found to this in the fact that after crossing the Hindu Kush, Apollonius had been directed by a king to the abode of the Sages, whose abode it may be to this day, by whom he was taught unsurpassed knowledge. His dialogues with the Corinthian Menippus indeed give us the esoteric catechism and disclose (when understood) many an important mystery of nature. Apollonius was the friend, correspondent and guest of kings and queens, and no marvellous or “magic” powers are better attested than his. At the end of his long and wonderful life he opened an esoteric school at Ephesus, and died aged almost one hundred years.
Trước khi được nghe, tai phải thản nhiên.
[11/12/2011 8:46:50 PM] *** Call ended, duration 2:47:12 ***