Họp Thông Thiên Học ngày 12 tháng 10 năm 2019
CÁCH NUÔI DƯỠNG XÁC THÂN
Xác thân con vốn là con thú của con nuôi, con ngựa của con cưỡi. Bởi thế, phải đối đăi với nó cho tử tế và phải săn sóc nó cho kỹ lưỡng. Đừng bắt nó làm quá sức, phải nuôi nó cho đúng phép với những đồ ăn tinh khiết và giữ ǵn cho nó thật sạch sẽ luôn luôn, đừng dung dưỡng một mảy bợn nhơ, bởi v́ nếu không có một xác thân tinh khiết và tráng kiện th́ không thế nào con thực hành nổi những công việc khó khăn. Trong lúc tập luyện để được vào đường Đạo, con không chịu đựng nổi những nỗ lực cần thiết và tái diễn măi.
Vậy th́ thân con phải vâng theo mạng lịnh của con luôn luôn, chớ không phải con ở dưới quyền sai khiến của nó.
Ta có một con ngựa, muốn cưỡi nó đi xa th́ ta phải nuôi dưỡng nó tử tế. Mỗi ngày cho nó ăn uống no đủ và săn sóc nó kỹ lưỡng. Như thế, nó mới có sức mạnh cho ta đi ngoài trăm dặm trên con đường hành hương dài thăm thẳm.
Xác thân ta đâu khác con ngựa ta cưỡi, ta phải nuôi nó cho đúng phép vệ sinh và cho nó dùng những đồ ăn tinh khiết.
NHỮNG THỰC PHẨM TINH KHIẾT
Ở đây Chơn Sư dùng hai chữ Tinh Khiết chớ không nói là “Bổ dưỡng”.
Thịt cá bổ dưỡng song người học Đạo không dùng bởi v́ nó chứa những chất độc gọi là purines, nó c̣n đem đường cho nhiều chứng bệnh hiểm nghèo như: ung thư, đau ruột, kiết lỵ, dịch tả. Một lẽ khác là máu huyết, xương thịt thú vật đều chứa đựng từ điển và tánh nết của nó. Vô ḿnh chúng ta th́ máu huyết, xương thịt và từ điển thú vật biến thành máu huyết, xương thịt, và từ điển của chúng ta []. Tánh nết chúng nó sẽ nhiễm tánh nết chúng ta. V́ thế, thân thể chúng ta không được tinh khiết, mặc dầu thịt là đồ ăn bổ dưỡng thật.
THỰC PHẨM NÀO TINH KHIẾT
Chỉ có các thứ trái cây, sữa thảo mộc [] và các thứ rau thường dùng mới thuộc về loại thực phẩm tinh khiết. Tuy nhiên nên biết rau trái cũng như các thứ thuốc, có người hạp với thứ nầy, có người hạp với thứ kia.
Phải ra công học hỏi xác thân coi món nào hạp với nó và loại ra những món nó không ưa thích.
Điều hay hơn hết là phải ăn gạo lứt và muối đen [] mới đúng phép. Đừng ăn thường gạo trắng quá, mất hết cám là chất bổ dưỡng nhất mà có ngày phải mang bệnh thủng.
MỘT CÁCH NẤU GẠO LỨT RẤT DỄ
Nấu như thường. Nhưng khi cơm sôi th́ lấy đủa bếp quậy cho đều. Phải chịu khó quậy nhiều lần. Chừng cơm chín, hột gạo thật mềm, ăn rất ngon.
PHẢI ĂN CHAY
Xét về bộ tiêu hóa, nhất là hàm răng và ruột th́ con người thuộc về loài thú ăn cỏ như trâu ḅ, chớ không phải thú ăn thịt như: cọp, beo, chồn, sói.
Muốn giữ đúng phép vệ sinh th́ phải ăn chay. Nhưng có một điều nên tránh là:
Người ăn mặn chớ nên nhạo báng người ăn chay là khờ dại.
Mà người ăn chay cũng đừng tưởng rằng ḿnh tinh khiết và cao hơn người ăn mặn.
Ai ăn được cái chi th́ cứ ăn, miễn là lo trau giồi tâm tánh cho thật tốt là điều hay hơn hết. Ngày sau sẽ chọn lựa thực phẩm thích nghi..
Người Phật tử tại gia đă quy y giữ từ một tới năm giới sau đây:
Pànàtipàtà veramań: Tránh xa sát sinh.
Adinnàdàna veramań: Tránh xa sự trộm cắp.
Kàmesu micchàcàrà veramań: Tránh xa sự tà dâm.
Musà vàdà veramań: tránh xa sự nói dối.
Suràmeraya majjappamàdatthàna veramań: Tránh xa sự dễ dăi uống rượu và các chất say.
Những người đă có nhăn quan cơi thượng giới, nh́n thấy các vị Chân Sư và những đệ tử điểm đạo xuất hiện với một vẻ rất tuyệt vời, như những quả cầu lộng lẫy đầy ánh sáng và màu sắc. Đi đến đâu, các Ngài xua đuổi những ảnh hưởng xấu ác đến đó và tác động lên tất cả người nào đến gần các Ngài, như mặt trời tác động lên các loài hoa. Các Ngài tỏa ra chung quanh niềm an lạc và hạnh phúc; ngay đối với những người không thấy được các Ngài cũng cảm nhận được. Chính ở cơi trời này mà phần lớn công việc quan trọng nhất của các Ngài được hoàn thành, nhất là trên những cảnh cao của cơi thượng giới, nơi chân ngă có thể được ảnh hưởng trực tiếp. Chính từ cơi này, các Ngài tuôn xuống những ảnh hưởng tâm linh to lớn lên thế giới của tư tưởng; cũng chính ở đó, các Ngài thúc đẩy tất cả những phong trào quan trọng và hữu ích cho con người. Từ cơi này, nhiều sức mạnh tâm linh từ những vị Ứng Thân (Nirmanakayas) hy sinh cao cả được phân phát. Cũng nơi đây, những giáo huấn trực tiếp được ban cho những đệ tử tiến hoá cao có đủ tư cách tiếp nhận; v́ ở đó, giáo huấn được truyền đạt dễ dàng và đầy đủ hơn ở cơi trung giới. Ngoài những điều kể trên, đây là một môi trường lớn để các Ngài lo cho công việc liên quan đến những người mà chúng ta gọi là đă chết; chúng ta sẽ bàn đến điều này trong một chương khác.9:59 PM1. Atomic: The medium of the transmission of thought from brain to brain.
2. Sub-Atomic: The medium of the "finer forms of electricity."
3. Super-Etheric: The medium of light.
4. Etheric: The medium of ordinary current electricity, and of sound.
(a) The Mind Body. — This vehicle of consciousness belongs to, and is formed of, the matter of the four lower levels of Devachan. While it is especially the vehicle of consciousness for that part of the mental plane, it works upon and through the astral and physical bodies in all the manifestations that we call those of the mind in our ordinary waking consciousness. In the undeveloped man, indeed, it cannot function separately on its own plane as an independent vehicle of consciousness during his earthly life, and when such a man exercises his mental faculties, they must clothe themselves in astral and physical matter ere he can become conscious of their activity. The mind body is the vehicle of the Ego, the Thinker, for all his reasoning work, but
during his early life it is feebly organized and somewhat inchoate and helpless, like the astral body of the undeveloped man. 
The matter of which the mind body is composed is of an exceedingly rare and subtle kind. We have already seen that astral matter is much less dense than even the ether of the physical plane, and we have now to enlarge our conception of matter still further, and to extend it to include the idea of a substance invisible to astral sight as well as to physical, far too subtle to be perceived even by the "inner" senses of man. This matter belongs to the fifth plane counting downwards, or the third plane counting upwards, of our universe, and in this matter the Self manifests as mind, as in the next below it (the astral) it manifests as sensation. There is one marked peculiarity about the mind body, as its outer part shows itself in the human aura; it grows, increases in size and in activity, incarnation after incarnation, with the growth and development of the man himself. This peculiarity is one to which so far we are now accustomed. A physical body is built incarnation after incarnation, varying according to nationality and sex, but we think of it as very much the same in size since Atlantean days. In the astral body we found growth in organization as the man progressed. But the mind body literally grows in size with the advancing evolution of the man. If we look at a very undeveloped person, we shall find that the mind body is even difficult to distinguish - that it is so little evolved that some care is necessary to see it at all. Looking  then at a more advanced man, one who is not spiritual, but who has developed the faculties of the mind, who has trained and developed the intellect, we shall find that the mind body is acquiring a very definite development, and that it has an organization that can be recognized as a vehicle of activity; it is a clear and definitely outlined object, fine in material and beautiful in colour, continually vibrating with enormous activity, full of life, full of vigour, the expression of the mind in the world of the mind.
As regards its nature, then, made of this subtle matter; as regards its functions, the immediate vehicle in which the Self manifests as intellect; as regards its growth, growing life after life in proportion to the intellectual development, becoming also more and more definitely organized as the attributes and the qualities of the mind become more and more clearly marked. It does not, like the astral body, become a distinct representation of the man in form and feature when it is working in connection with the astral and physical bodies; it is oval - egg-like - in outline, interpenetrating of course the physical and astral bodies, and surrounding them with a radiant atmosphere as it develops - becoming, as I said, larger and larger as the intellectual growth increases. Needless to say, this egg-like form becomes a very beautiful and glorious object as the man develops the higher capacities of the mind: it is not visible to  astral sight, but is clearly seen by the higher vision which belongs to the world of mind. Just as an ordinary man living in the physical world sees nothing of astral world - though surrounded by it - until the astral senses are opened, so a man in whom only the physical and astral senses are active will see nothing of the mind world, or of forms composed of its matter, unless mental senses be opened, albeit it surrounds us on every side.10:33 PMThese keener senses, the senses which belong to mind world, differ very much from the senses with which we are familiar here. The very word "senses" in fact, is a misnomer, for we ought rather to say mental "sense." The mind comes into contact with the things of its own world as it were directly oven its whole surface. There are no distinct organs for sight, hearing, touch, taste and smell; all the vibrations which we should here receive through separate sense-organs, in that region give rise to all these characteristics once when they come into touch with the mind. The mind body receives them all at one and the same time and is, as it were, conscious all over of everything which is able to impress it at all.
It is not easy to convey in words any clear idea of the way this sense receives an aggregate of impressions without confusion, but it may perhaps be best described by saying that if a trained student passes into that  region, and there communicates with another student, the mind in speaking speaks at once by colour, sound and form, so that the complete thought is conveyed as a coloured and musical picture instead of only a fragment of it being shown, as is done here by the symbols we call words. Some readers may have heard of ancient books written by great Initiates in colour-language, the language of the Gods; that language is known to many chelâs, and is taken, so far as form and colour are concerned, from the mind-world "speech," in which the vibrations from a single thought give rise to form, to colour, and to sound. It is not that the mind thinks a colour, or thinks a sound, or thinks a form; it thinks a thought, a complex vibration in subtle matter, and that thought expresses itself in all these ways by the vibrations set up. The matter of the mind world is constantly being thrown into vibrations which give birth to these colours, to these sounds, to these forms; and if a man be functioning in the mind body apart from the astral and the physical, he finds himself entirely freed from the limitations of their sense-organs, receptive at every point to every vibration that in the lower world would present itself as separate and different from its fellows.
When, however, a man is thinking in his waking consciousness and is working through his astral and physical bodies, then the thought has its producer in the mind body and passes out, first to the astral and then  to the physical; when we think, we are thinking by our mind body - that is, the agent of thought, the consciousness which expresses itself as "I". The "I" is illusory, but it is the only "I" known to the majority of us. When we were dealing with the consciousness the physical body, we found that the man himself was not conscious of all that was going on in the physical body itself, that its activities were partially independent of him, that he was not able to think as the tiny separate cells were thinking, that he did not really share the consciousness of the body as a whole. But when we come to the mind body we come to a region so closely identified with the man that it seems to be himself. "I think," "I know" - can we go behind that? The mind is the Self in the mind body, and it is that which for most of us seems the goal of our search after the Self. But this is only true if we are confined to the waking consciousness. Anyone who has learned that the waking consciousness, like the sensations of the astral body, is only a stage of our journey as we seek the Self, and who has further learned to go beyond it, will be aware that this in its turn is but an instrument of the real man. Most of us, however, as I say, do not separate, cannot separate in thought the man from his mind body, which seems to them to be his highest expression, his highest vehicle, the highest self they can in any way touch or realize. This is the more natural and inevitable in that  the individual, the man, at this stage of evolution, is beginning to vivify this body and to bring it into preeminent activity. He has vivified the physical body as a vehicle of consciousness in the past, and is using it in the present as a matter of course. He is vivifying the astral body in the backward members of the race, but in very large numbers this work is at least partially accomplished; in this Fifth Race he is working at the mind body, and the special work on which humanity should now be engaged is the building, the evolution of this body.
We are, then, much concerned to understand how the mind body is built and how it grows. It grows by thought. Our thoughts are the materials we build into this mind body; by the exercise of our mental faculties, by the development of our artistic powers, our higher emotions, we are literally building the mind body day by day, each month and year of our lives. If you are not exercising your mental abilities; if, so far as your thoughts are concerned, you are a receptacle and not a creator; if you are constantly accepting from outside instead of forming from within; if, as you go through life, the thoughts of other people are crowding into your mind; if this be all you know of thought and of thinking, then, life after life, your mind body cannot grow; life after life you come back very much as you went out; life after life you remain as an undeveloped individual.  For it is only by the exercise of the mind itself, using its faculties creatively, exercising them, working with them, constantly exerting them - it is only by these means that the mind body can develop, and that the truly human evolution can proceed.
The very moment you begin to realize this you will probably try to change the general attitude of your consciousness in daily life; you will begin to watch its working; and as soon as you do this you will notice that, as just said, a great deal of your thinking is not your thinking at all, but the mere reception of the thoughts of other people; thoughts that come you not know how; thoughts that arrive you do not know whence; thoughts that take themselves off again you not know whither; and you will begin to feel, probably with some distress and disappointments that instead of the mind being highly evolved it is little more than a place through which thoughts are passing. Try yourself, and see how much of the content of your consciousness is your own, and how much of it consists merely of contributions from outside. Stop yourself suddenly now and then during the day, and see what you are thinking about, and on such a sudden checking you will probably either find that you are thinking about nothing - a very common experience - or that you are thinking so vague that a very slight impression is made upon anything you can venture to call your mind. When you have tried  this a good many times, and by the very trying have become more self-conscious than you were, then begin to notice the thoughts you find in your mind, and see what difference there is between their condition when they came into the mind and their condition when they go out of it - what you have added to them during their stay with you. In this way your mind will become really active, and will be exercising its creative powers, and if you be wise you will follow some such process as this: first, you will choose the thoughts that you will allow to remain in the mind at all; whenever you find in the mind a thought that is good you will dwell upon it, nourish it, strengthen it, try to put into it more than it had at first; and send it out as a beneficent agent into the astral world; when you find in the mind a thought that is evil you will turn it out with all imaginable promptitude. Presently you will find that as you welcome into your mind all thoughts that are good and useful, and refuse to entertain thoughts which are evil, this result will appear: that more and more good thoughts will flow into your mind from without, and fewer and fewer evil thoughts will flow into it. The effect of making your mind full of good and useful thoughts will be that it will act as a magnet for all the similar thoughts that are around you; as you refuse to give any sort of habourage to evil thoughts, those that approach you will be thrown back by an automatic  action of the mind itself. The mind body will take on the characteristic of attracting all thoughts that are good from the surrounding atmosphere, and repelling all thoughts that are evil, and it will work upon the good and make them more active, and so constantly gather a mass of mental material which will form its content, and will grow richer every year. When the time comes when the man shall shake off the astral and physical bodies finally, passing into the mind world, he will carry with him the whole of this gathered-up material; he will take with him the content of consciousness into the region to which it properly belongs, and he will use his devachanic life in working up into faculties and powers the whole of the materials which it has stored.
At the end of the devachanic period the mind body will hand on to the permanent causal body the characteristics thus fashioned, that they may be carried on into the next incarnation. These faculties, as the man returns, will clothe themselves in the matter of the rûpa planes of the mind world, forming the more highly organized and developed mind body for the coming earth-life, and they will show themselves through the astral and physical bodies as the "innate faculties," those with which the child comes into the world. During the present life we are gathering together materials in the way which I have sketched; during the  devachan life we work up these materials, changing them from separate efforts of thought into faculty of thought, into mental powers and activities. That is the immense change made during the devachanic life, and inasmuch as it is limited by the use we are making of the earth-life, we shall do well to spare no efforts now. The mind body of the next incarnation depends on the work we are doing in the mind body of the present; here is, then, the immense importance to the evolution of the man of the use which he is now making of his mind bodes; it limits his activities in Devachan, and by limiting those activities it limits the mental qualities with which he will return for his next life upon earth. We cannot isolate one life from another, nor miraculously create something out of nothing. Karma brings the harvest according to our sowing: scanty or plentiful is the crop as the labourer gives seed and tillage.
The automatic action of the mind body, spoken of above, may perhaps be better understood if we consider the nature of the materials on which it draws for its building. The Universal Mind, to which it is allied in its inmost nature, is the storehouse in its material aspect from which it draws these materials. They give rise to every kind of vibration, varying in quality and in power according to the combinations made. The mind body automatically draws to itself from the general storehouse matter that can maintain the combinations already  existing in it, for there is a constant changing of particles in the mind body as in the physical, and the place of those which leave is taken by similar particles that come. If the man finds that he has evil tendencies and sets to work to change them, he sets up a new set of vibrations, and the mind body, moulded to respond to the old one resists the new, and there is conflict and suffering. But gradually, as the older particles are thrown out and are replaced by others that answer to the new vibrations - being attracted from outside by their very power to respond to them - the mind body changes its character, changes, in fact, its materials, and its vibrations become antagonistic to the evil and attractive to the good. Hence the extreme difficulty of the first efforts, met and combated by the old form-aspect of the mind; hence the increasing ease of right thinking as the old form changes, and finally, the spontaneity and the pleasure that accompany the new exercise.
Another way of helping the growth of the mind body is the practice of concentration; that is, the fixing of the mind on a point and holding it there firmly, not allowing it to drift or wander. We should train ourselves in thinking steadily and consecutively, not allowing our minds to run suddenly from one thing to another, not to fritter their energies away over a large number or insignificant thoughts. It is a good practice to follow a consecutive line of reasoning, in which one thought  grows naturally out of the thought that went before it, thus gradually developing in ourselves the intellectual qualities which make our thoughts sequential and therefore essentially rational; for when the mind thus works, thought following thought in definite and orderly succession, it is strengthening itself as an instrument of the Self for activity in the mind world. This development of the power of thinking with concentration and sequence will show itself in a more clearly outlined and definite mind body, in a rapidly increasing growth, in steadiness and balance, the efforts being well repaid by the progress which results from them.http://thongthienhoc.net/English/HiddenMystery.htmTheir basic game is to control the world to serve their own interests and values, which are clearly selfish to the core. We hear of occasional scandals where they are caught, however the world as a whole does not realize the extent of their power and ruthlessness.
Some of the scandals that are attributed to this group are: The assassination of John F. Kennedy, the assassination of Robert Kennedy, Watergate, Contragate, Iraqgate, the Savings an Loan debacle, the total control of the banking system, the control of the CIA, and the control of most of presidents and governments of the Unites States. They have financed a great many of their illegal projects through the CIA, by selling drugs. This secret government is known by many names, some of which are the Illuminatti, the Trilateral Commission, The Council on Foreign Relations, and The Olympians. They are in essence, representatives or instruments of the Dark Brotherhood on earth. A lot of these men are of great financial wealth, and hold positions of great political power. At the end of this chapter I have provided a diagram of some of the people involved. Some of the names of these people will strike familiar cords. It is time for the American people to wake up and reclaim their power and take back their government.
I am happy to say that one giant step has been taken with George Bush, Dan Quail, and James Baker being voted out of office. James Baker and George Bush were very high up in the secret government organization. It is not the purpose of this book to spend too much time focusing on this aspect, except as it relates to the extraterrestrial situation. For now, I would like to focus on the modern history of the extraterrestrial movement and how the secret government has perpetrated the greatest cover‐up in the history of this planet. The most mind boggling thing of all is that they have been, for the most part, successful.Another way of helping the growth of the mind body is the practice of concentration; that is, the fixing of the mind on a point and holding it there firmly, not allowing it to drift or wander. We should train ourselves in thinking steadily and consecutively, not allowing our minds to run suddenly from one thing to another, not to fritter their energies away over a large number or insignificant thoughts. It is a good practice to follow a consecutive line of reasoning, in which one thought  grows naturally out of the thought that went before it, thus gradually developing in ourselves the intellectual qualities which make our thoughts sequential and therefore essentially rational; for when the mind thus works, thought following thought in definite and orderly succession, it is strengthening itself as an instrument of the Self for activity in the mind world. This development of the power of thinking with concentration and sequence will show itself in a more clearly outlined and definite mind body, in a rapidly increasing growth, in steadiness and balance, the efforts being well repaid by the progress which results from them.
(b) the Causal Body. — Let us now pass on to the second mind body, known by its own distinctive name of causal body. The name is due to the fact that all the causes reside in this body which manifest themselves as effects on the lower planes. This body is the "body of Manas," the form-aspect of the individual, of the true man. It is the receptacle, the storehouse, in which all the man's treasures are stored for eternity, and it grows as the lower nature hands up more and more that is worthy to be built into its structure. The causal body is that into which everything is woven which can endure, and in which are stored the germs of every quality, to be carried over to the next incarnation; thus the lower manifestations depend wholly on the growth and development of this man for "whom the hour never strikes." 
The causal body, it is said above, is the form-aspect of the individual. Dealing, as we do here, only with the present human cycle, we may say that until that comes into existence there is no man; there may be the physical and etheric tabernacles prepared for his habitation; passions, emotions and appetites may gradually be gathered to form the kâmic nature in the astral body; but there is not man until the growth through the physical and astral planes has been accomplished, and until the matter of the mind world is beginning to show itself within the evolved lower bodies. When, by the power of the Self preparing its own habitation, the matter of the mind plane begins slowly to evolve, then there is a downpouring from the great ocean of Âtmâ-Buddhi which is ever brooding over the evolution of man - and this, as it were, meets the upward-growing, unfolding mind-stuff, comes into union with it, fertilizes it, and at that point of union the causal body, the individual, is formed. Those who are able to see in those lofty regions say that this form-aspect of the true man is like a delicate film of subtlest matter, just visible, marking where the individual begins his separate life; that delicate, colourless film of subtle matter is the body that lasts through the whole of the human evolution, the thread on which all the lives are strung, the reincarnating Sûtrâtmâ, the "thread-self". It is the receptacle of all which is in accordance with the Law,  of every attribute which is noble and harmonious, and therefore enduring. It is that which marks the growth of man, the stage of evolution to which he has attained. Every great and noble thought, every pure and lofty emotion, is carried up and worked into his substance.