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[6:03:37 PM] *** Group call ***
[6:08:50 PM] Thuan Thi Do: It is reported that there is another even more remote possibility. Just as the hand [c] may absorb the arm[b] and revolt against the body [a], setting up on its own account and breaking away altogether, it is [or at any rate has been in the past] just possible that the disease of separateness and selfishness, may infect the body[a] also. Even if it is then absorbed into the monstrous growth of evil, and may be torn away from the undeveloped portion of the ego, so that the causal body itself may be hardened and carried away, instead of only the personality. Diagram XXVIII-D illustrates this case.

This class of case would correspond, not to an amputation, but an entire destruction of the body. Such an ego could not reincarnate in the human race ; (Page 186) ego though it be, it would fall into the depths of animal life, and would need at least a whole Chain period to regain the status which it had lost. This, though theoretically possible, is practically scarcely conceivable. It will be noted, however, that even in this case the undeveloped part of the ego remains as the vehicle of the monad.

Whilst some ancient scriptures speak of men sinking back into the animal kingdom, there is no direct evidence of any such cases. There are other cases in which man may come into touch with animal consciousness, and suffer terribly through It [vide The Astral Body, p.142] but to reincarnate as an animal is not possible now, whatever may have been possible in the distant past.

We may here make a slight digression,in order to explain how it is that even in cases such as those described above a really serious loss is no easy matter.

Owing to the fact that good thoughts and emotions work in the higher types of matter, and that finer matter is far more easily moved than coarser matter, it follows that a given amount of force spent in good thought or feeling produces perhaps a hundred times as much effect as precisely the same amount of force sent out into coarser matter. If this were not so, it is obvious that the ordinary man would make no progress at all.

If a man throws a certain amount of energy into some evil quality, it has to express itself through the lower and heavier astral matter; and, whilst any kind of astral matter is exceedingly subtle as compared with anything on the physical plane, yet, as compared with higher matter of its own plane, it is just as gross as lead is on the physical plane, when compared with the finest ether.

If therefore, a man should exert exactly the same amount of force in the direction of good, it would have to move through much finer matter of the higher sub-planes, and would produce, as said, at least a hundred times as much effect, or, (Page 187) if we compare the lowest with the highest, probably more than a thousand times as much.

Whilst we are probably entitled to assume that 90 percent of the thought and feeling of the undeveloped man is self-centred, even if not actually selfish, yet, if 10 percent of it is spiritual and unselfish, the man must already be rising somewhat above the average. In fact, if these proportions did produce commensurate results, the vast majority of humanity would take nine steps backwards for everyone forward, and we should have retrogression so rapid that a few incarnations would deposit us in the animal kingdom, out of which we evolved.

Happily for us, however, the effect of the 10 percent of force, directed to good ends, enormously outweighs that of the 90 percent, devoted to selfish purposes, and so, on the whole, such a man makes an appreciable advance from life to life.

A man who can show even 1 percent of good makes a slight advance, so it will be readily understood that a man whose account balances exactly, so that there is neither advance nor retrogression, must have been living a distinctly evil life; while to obtain an actual descent in evolution, a person must be an unusually consistent villain.

Apart from these considerations, we have to bear in mind that the Logos Himself is, by His resistless power, steadily pressing the whole system onwards and upwards, and that, however slow this cyclic progression may seem to us, it is a fact which cannot be neglected, for its effect is, that a man who accurately balances his good and evil, comes back, not to the same actual position, but to the same relative position, and therefore even he has made some slight advance, and is, as it were, in a position just a little better than that which he has actually deserved and made for himself.

It is thus clear, that if any one is so foolish as to want to go really backwards against the stream, he will have to work hard and definitely towards evil. There is no fear of "sliding back". That is one of the old delusions, which (Page 189) remains from the times of the belief in the orthodox "devil" who was so much stronger than the Deity that everything in the world was working in his favour. The fact is that the exact opposite is the case, and everything round a man is calculated to assist him, if only he understands it.
[6:26:45 PM] Thuan Thi Do: http://thongthienhoc.net/English/causal/images/Arthur_E_Powell_-_The_Causal_Body___The_Ego_img_37.jpg
[6:52:18 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_200.jpg
[6:52:42 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_201.jpg
[6:52:58 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_202.jpg
[6:58:51 PM] Thuan Thi Do: Svabhavat
(Sanskrit) The neuter present participle of a compound word derived from the verb-root bhu, meaning "to become," from which is derived a secondary meaning "to be," in the sense of growth.

Svabhavat is a state or condition of cosmic consciousness-substance, where spirit and matter, which are fundamentally one, no longer are dual as in manifestation, but one: that which is neither manifested matter nor manifested spirit alone, but both are the primeval unity — spiritual akasa — where matter merges into spirit, and both now being really one, are called "Father-Mother," spirit-substance. Svabhavat never descends from its own state or condition, or from its own plane, but is the cosmic reservoir of being, as well as of beings, therefore of consciousness, of intellectual light, of life; and it is the ultimate source of what science, in our day, so quaintly calls the energies of nature universal.

The northern Buddhists call svabhavat by a more mystical term, Adi-buddhi, "primeval buddhi"; the Brahmanical scriptures call it akasa; and the Hebrew Old Testament refers to it as the cosmic "waters."

The difference in meaning between svabhavat and svabhava is very great and is not generally understood; the two words often have been confused. Svabhava is the characteristic nature, the type-essence, the individuality, of svabhavat — of any svabhavat, each such svabhavat having its own svabhava. Svabhavat, therefore, is really the world-substance or stuff, or still more accurately that which is causal of the world-substance, and this causal principle or element is the spirit and essence of cosmic substance. It is the plastic essence of matter, both manifest and unmanifest. (See also Akasa)
[7:04:23 PM] Phuc: coo Thuan keo cau Van vao
[7:11:53 PM] Thuan Thi Do: 12. Then Svabhavat sends Fohat to harden the atoms. Each (of these) is a part of the web (Universe). Reflecting the “Self-Existent Lord” (Primeval Light) like a mirror, each becomes in turn a world.* . . .

“Fohat hardens the atoms”; i.e., by infusing energy into them: he scatters the atoms or primordial matter. “He scatters himself while scattering matter into atoms” (MSS. Commentaries.)

It is through Fohat that the ideas of the Universal Mind are impressed upon matter. Some faint idea of the nature of Fohat may be gathered from the appellation “Cosmic Electricity” sometimes applied to it; but to the commonly known properties of electricity must, in this case, be added others, including intelligence. It is of interest to note that modern science has come to the conclusion, that all cerebration and brain-activity are attended by electrical phenomena. (For further details as to “Fohat” See Stanza V. and Comments.”)

Footnote(s) ———————————————
* This is said in the sense that the flame from a fire is endless, and that the lights of the whole Universe could be lit at one simple rush-light without diminishing its flame.
[7:38:51 PM] Thuan Thi Do: STANZA IV.

1. Listen, ye Sons of the Earth, to your instructors — the Sons of the Fire (angel). Learn there is neither first nor last; for all is one number, issued from no number (beer).

(angel) These terms, the “Sons of the Fire,” the “Sons of the Fire-Mist,” and the like, require explanation. They are connected with a great primordial and universal mystery, and it is not easy to make it clear. There is a passage in the Bhagavatgita (ch. viii.) wherein Krishna, speaking symbolically and esoterically, says: “I will state the times (conditions) . . . at which devotees departing (from this life) do so never to return (be reborn), or to return (to incarnate again). The Fire, the Flame, the day, the bright (lucky) fortnight, the six months of the Northern solstice, departing (dying) in these, those who know the Brahman (Yogis) go to the Brahman. Smoke, night, the dark (unlucky) fortnight, the six months of the Southern solstice, (dying) in these, the devotee goes to the lunar light (or mansion, the astral light also) and returns (is reborn). These two paths, bright and dark, are said to be eternal in this world (or great kalpa, ‘Age’). By the one a man goes never to come back, by the other he returns.” Now these names, “Fire,” “Flame,” “Day,” the “bright fortnight,” etc., as “Smoke,” “Night,” and so on, leading only to the end of the lunar path are incomprehensible without a knowledge of Esotericism. These are all names of various deities which preside over the Cosmo-psychic Powers. We often speak of the Hierarchy of “Flames” (see Book II.), of the “Sons of Fire,” etc. Sankaracharya the greatest of the Esoteric masters of India, says that fire means a deity which presides over Time (kala). The able translator of Bhagavatgita, Kashinath Trimbak Telang, M.A., of Bombay, confesses he has “no clear notion of the meaning of these verses” (p. 81, footnote). It seems quite clear, on the contrary, to him who knows the occult doctrine. With these verses the mystic sense of the solar and lunar symbols are connected: the Pitris are lunar deities and our ancestors, because they created the physical man.

The Agnishwatha, the Kumara (the seven mystic sages), are solar deities, though the former are Pitris also; and these are the “fashioners of the Inner Man.” (See Book II.) They are: —

“The Sons of Fire” — because they are the first Beings (in the Secret Doctrine they are called “Minds”), evolved from Primordial Fire. “The Lord is a consuming Fire” (Deuteronomy iv. 24); “The Lord (Christos) shall be revealed with his mighty angels in flaming fire” (2 Thessal. i. 7, 8). The Holy Ghost descended on the Apostles like “cloven tongues of fire,” (Acts ii. v. 3); Vishnu will return on Kalki, the White Horse, as the last Avatar amid fire and flames; and Sosiosh will be brought down equally on a White Horse in a “tornado of fire.” “And I saw heaven open and behold a white horse, and he that sat upon him . . . . is called the Word of God,” (Rev. xix. 13) amid flaming Fire. Fire is AEther in its purest form, and hence is not regarded as matter, but it is the unity of AEther — the second manifested deity — in its universality. But there are two “Fires” and a distinction is made between them in the Occult teachings. The first, or the purely Formless and invisible Fire concealed in the Central Spiritual Sun, is spoken of as “triple” (metaphysically); while the Fire of the manifested Kosmos is Septenary, throughout both the Universe and our Solar System. “The fire or knowledge burns up all action on the plane of illusion,” says the commentary. “Therefore, those who have acquired it and are emancipated, are called ‘Fires.’ ” Speaking of the seven senses symbolised as Hotris, priests, the Brahmana says in Anugita: “Thus these seven (senses, smell and taste, and colour, and sound, etc., etc.) are the causes of emancipation;” and the commentator adds: “It is from these seven from which the Self is to be emancipated. ‘I’ (am here devoid of qualities) must mean the Self, not the Brahmana who speaks.” (“Sacred Books of the East,” ed. by Max Muller, Vol. VIII., 278.)
[7:39:38 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_202.jpg
[7:39:52 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_203.jpg
[7:40:01 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_204.jpg
[9:30:46 PM] *** Call ended, duration 3:27:05 ***