Họp Thông Thiên Học ngày 13 tháng 11 năm 2010


[11/13/2010 4:54:23 PM] *** Conference call ***
[11/13/2010 5:24:17 PM] Thuan Thi Do: http://www.thuvienhoasen.org/D_1-2_2-94_4-1611_5-50_6-1_17-12_14-2_15-1/#nl_detail_bookmark 
[11/13/2010 5:55:00 PM] Thuan Thi Do:

What will you do when your whole being is greed, when whatever action you do is greed? Unfortunately, we don't think along those lines. There is the `me', the superior entity, the soldier who is controlling, dominating. To me that process is destructive. It is an illusion and we know why we do it. I divide myself into the high and the low in order to continue. If there is only greed, completely, not `I' operating greed, but I am entirely greed, then what happens? Surely then there is a different process at work altogether, a different problem comes into being. It is that problem which is creative, in which there is no sense of `I' dominating, becoming, positively or negatively. We must come to that state if we would be creative. In that state, there is no maker of effort. It is not a matter of verbalizing or of trying to find out what that state is; if you set about it in that way you will lose and you will never find. What is important is to see that the maker of effort and the object towards which he is making effort are the same. That requires enormously great understanding, watchfulness, to see how the mind divides itself into the high and the low - the high being the security, the permanent entity - but still remaining a process of thought and therefore of time. If we can understand this as direct experience, then you will see that quite a different factor comes into being
[11/13/2010 7:11:32 PM] Van Atman: 17. The Breath (human Monad) needed a form; the Fathers gave it. The breath needed a gross body; the Earth moulded it. The Breath needed the Spirit of Life; the Solar Lhas breathed it into its form. The breath needed a mirror of its body (astral shadow); “We gave it our own,” said the Dhyanis. The breath needed a vehicle of desires (Kama Rupa); “It has it,” said the Drainer of Waters (Suchi, the fire of passion and animal instinct). The breath needs a mind to embrace the Universe; “We cannot give that,” said the Fathers. “I never had it,” said the Spirit of the Earth. “The form would be consumed were I to give it mine,” said the Great (solar) Fire . . . . (nascent) Man remained an empty, senseless Bhuta . . . . Thus have the boneless given life to those who became (later) men with bones in the third (race) (a).

As a full explanation is found in Stanza V. (Vide paragraph (a)), a few remarks will now suffice. The “Father” of primitive physical man, or of his body, is the vital electric principle residing in the Sun. The Moon is its Mother, because of that mysterious power in the Moon which has as decided an influence upon human gestation and generation, which it regulates, as it has on the growth of plants and animals. The “Wind” or Ether, standing in this case for the agent of transmission by which those influences are carried down from the two luminaries and diffused upon Earth, is referred to as the “nurse”; while “Spiritual Fire” alone makes of man a divine and perfect entity.

Now what is that “Spiritual Fire”? In alchemy it is hydrogen, in general; while in esoteric actuality it is the emanation or the Ray which proceeds from its noumenon, the “Dhyan of the first Element.” Hydrogen is gas only on our terrestrial plane. But even in chemistry hydrogen “would be the only existing form of matter, in our sense of the term,”* and is very nearly allied to protyle, which is our layam. It is the father and generator, so to say, or rather the Upadhi (basis), of both air and water, and is “fire, air and water,” in fact: one under three aspects; hence the chemical and alchemical trinity. In the world of manifestation or matter it is the objective symbol and the material emanation from the subjective and purely spiritual entitative Being in the region of noumena. Well might Godfrey Higgins have compared Hydrogen to, and even identified it with, the To on, the “One” of the Greeks. For, as he remarks, Hydrogen is not Water, though it generates it; Hydrogen is not fire, though it manifests or creates it; nor is it Air, though air may be regarded as a product of the union of Water and

Footnote(s) ———————————————
* See “Genesis of the Elements,” by Prof. W. Crookes, p. 21.


Fire — since Hydrogen is found in the aqueous element of the atmosphere. It is three in one.

If one studies comparative Theogony, it is easy to find that the secret of these “Fires” was taught in the Mysteries of every ancient people, pre-eminently in Samothrace. There is not the smallest doubt that the Kabeiri, the most arcane of all the ancient deities, gods and men, great deities and Titans, are identical with the Kumaras and Rudras headed by Kartikeya — a Kumara also. This is quite evident even exoterically; and these Hindu deities were, like the Kabeiri, the personified sacred Fires of the most occult powers of Nature. The several branches of the Aryan Race, the Asiatic and the European, the Hindu and the Greek, did their best to conceal their true nature, if not their importance. As in the case of the Kumaras, the number of the Kabeiri is uncertain. Some say that there were three or four only; others say seven. Aschieros, Achiosersa, Achiochersus, and Camillus may very well stand for the alter egos of the four Kumaras — Sanat-Kumara, Sananda, Sanaka, and Sanatana. The former deities, whose reputed father was Vulcan, were often confounded with the Dioscuri, Corybantes, Anaces, etc.; just as the Kumara, whose reputed father is Brahma, (or rather, the “Flame of his Wrath,” which prompted him to perform the ninth or Kumara creation, resulting in Rudra or Nilalohita (Siva) and the Kumaras), were confounded with the Asuras, the Rudras, and the Pitris, for the simple reason that they are all one — i.e., correlative Forces and Fires. There is no space to describe these “fires” and their real meaning here, though we may attempt to do so if the third and fourth volumes of this work are ever published. Meanwhile a few more explanations may be added.

The foregoing are all mysteries which must be left to the personal intuition of the student for solution, rather than described. If he would learn something of the secret of the fires, let him turn to certain works of the Alchemists, who very correctly connect fire with every element, as do the Occultists. The reader must remember that the ancients considered religion, and the natural sciences along with philosophy, to be closely and inseparably linked together. AEsculapius was the Son of Apollo — the Sun or fire of Life; at once Helius, Pythius, and the god of oracular Wisdom. In exoteric religions, as much as in esoteric philosophy, the Elements — especially fire, water, and air — are made the progenitors of our five physical senses, and hence are directly connected (in an occult way) with them. These physical senses pertain even to a lower creation than the one called in the Puranas Pratisarga, or secondary Creation. “Liquid fire proceeds from indiscrete fire,” says an Occult axiom.

“The Circle is the thought; the diameter (or the line) is the word;


and their union is life.” In the Kabala, Bath-Kol is the daughter of the Divine Voice, or primordial light, Shekinah. In the Puranas and Hindu exotericism, Vach (the Voice) is the female Logos of Brahma — a permutation of Aditi, primordial light. And if Bath-Kol, in Jewish mysticism, is an articulate praeter-natural voice from heaven, revealing to the “chosen people” the sacred traditions and laws, it is only because Vach was called, before Judaism, the “Mother of the Vedas,” who entered into the Rishis and inspired them by her revelations; just as Bath-Kol is said to have inspired the prophets of Israel and the Jewish High-Priests. And both exist to this day, in their respective sacred symbologies, because the ancients associated sound or Speech with the Ether of Space, of which Sound is the characteristic. Hence Fire, Water and Air are the primordial Cosmic Trinity. “I am thy Thought, thy God, more ancient than the moist principle, the light that radiates within Darkness (Chaos), and the shining Word of God (Sound) is the Son of the Deity.” (“Pymander,” § 6.)*

Thus we have to study well the “Primary creation,” before we can understand the Secondary. The first Race had three rudimentary elements in it; and no fire as yet; because, with the Ancients, the evolution of man, and the growth and development of his spiritual and physical senses, were subordinate to the evolution of the elements on the Cosmic plane of this Earth. All proceeds from Prabhavapyaya, the evolution of the creative and sentient principles in the gods, and even of the so-called creative deity himself. This is found in the names and appellations given to Vishnu in exoteric scriptures. As the Protologos (the Orphic), he is called Purvaja, “pregenetic,” and then the other names connect him in their descending order more and more with matter.

The following order on parallel lines may be found in the evolution of the Elements and the Senses; or in Cosmic terrestrial “man” or “Spirit,” and mortal physical man: —

1. Ether ... Hearing ... Sound.
2. Air ... Touch ... Sound and Touch.
3. Fire, or Light ... Sight ... Sound, Touch and Colour.
4. Water ... Taste ... Sound, Touch, Colour and Taste.
5. Earth ... Smell ... Sound, Touch, Colour, Taste and Smell.
As seen, each Element adds to its own characteristics, those of its

Footnote(s) ———————————————
* The opponents of Hinduism may call the above Pantheism, Polytheism, or anything they may please. If Science is not entirely blinded by prejudice, it will see in this account a profound knowledge of natural Sciences and Physics, as well as of Metaphysics and Psychology. But to find this out, one has to study the personifications, and then convert them into chemical atoms. It will then be found to satisfy both physical and even purely materialistic Science, as well as those who see in evolution the work of the “Great Unknown Cause” in its phenomenal and illusive aspects.


predecessor; as each Root-Race adds the characterizing sense of the preceding Race. The same is true in the septenary creation of man, who evolves gradually in seven stages, and on the same principles, as will be shown further on.

Thus, while Gods or Dhyan Chohans (Devas) proceed from the First Cause — which is not Parabrahm, for the latter is the all cause, and cannot be referred to as the “First Cause,” — which First Cause is called in the Brahmanical Books Jagad-Yoni, “the womb of the world,” mankind emanates from these active agents in Kosmos. But men, during the first and the second races, were not physical beings, but merely rudiments of the future men: Bhutas, which proceeded from Bhutadi, “origin,” or the “original place whence sprung the Elements.” Hence they proceeded with all the rest from Prabhavapyaya, “the place whence is the origination, and into which is the resolution of all things,” as explained by the Commentator. Whence also our physical senses. Whence even the highest “created” deity itself, in our philosophy. As one with the Universe, whether we call him Brahma, Iswara, or Purusha, he is a manifested deity, — hence created, or limited and conditioned. This is easily proven, even from the exoteric teachings.

After being called the incognizable, eternal Brahma (neuter or abstract), the Punda-Rikaksha, “supreme and imperishable glory,” once that instead of Sadaika-Rupa, “changeless” or “immutable” Nature, he is addressed as Ekanaka-Rupa, “both single and manifold,” he, the cause, becomes merged with his own effects; and his names, if placed in esoteric order, show the following descending scale: —

1. Mahapurusha or Paramatman ..... Supreme Spirit.
2. Atman or Purvaja (Protologos) ... The living Spirit of Nature.
3. Indriyatman, or Hrishikesa .......... Spiritual or intellectual soul (One with the senses).
5. Bhutatman .................................. The living, or Life Soul.
6. Kshetrajna .................................. Embodied soul, or the Universe of Spirit and Matter.
7. Bhrantidarsanatah ....................... False perception — Material Universe.
The last name means something perceived or conceived of, owing to false and erroneous apprehension, as a material form; but, in fact, only Maya, illusion, as all is in our physical universe.

It is in strict analogy with its attributes in both the spiritual and material worlds, that the evolution of the Dhyan Chohanic Essences takes place; the characteristics of the latter being reflected, in their turn, in Man, collectively, and in each of his principles; every one of which contains in itself, in the same progressive order, a portion of their various “fires” and elements
[11/13/2010 7:13:29 PM] Van Atman: 211. 5. Virya, đại hùng đại lực mở đường thẳng đến Chân lư siêu việt, ngoài ṿng bùn lầy của những giả dối trần gian.
[11/13/2010 7:14:13 PM] Van Atman: 211 5. Virya, hùng lực dũng mănh mở đường thẳng đến chân lư siêu việt, ngoài ṿng bùn nhơ của sự gian trá thế gian.
Ai tiến bước trên Đường Đạo cũng đều có những đức tánh đặc biệt của ḿnh. Vậy y sẽ nhận thấy vài cánh cửa nầy hơi dễ vượt qua hơn và các cánh cửa khác, trái lại rất khó qua. Chẳng hạn, đối với đệ tử Đông phương th́ đức nhẫn nhục dễ hoạch đắc hơn; đối với đệ tử Tây phương th́ đức tánh dễ dàng chính là năng lực tinh tấn. Khi khảo sát bản liệt kê nầy lần đầu tiên, vài người trong chúng ta đă hỏi tại sao những đức tánh khó đạt nhất lại được đặt ra cho chúng ta trong bước đầu tiên. Sự thật, ư nghĩa ấy không đúng. Đức Phật của chúng ta là một người Ấn Độ, Ngài kê ra những đức tánh mà người Ấn Độ cần phải đạt được và có lẽ Ngài đă kể những đức tánh phải có trước tiên để thực hiện những sự tiến bộ dễ nhất.
Sau khi đă phát triển hùng lực hay virya đến một mức độ cao, chắc chắn là kế đó khó hoạch đắc tánh dịu dàng và nhẫn nại, hay kshanti. Một người có hùng lực ấy khi nghe nói đến con Đường Đạo, muốn đi từ đầu đến cuối ngay -nhưng nếu y thiếu nhẫn nại, y sẽ rải ra dọc theo con đường đi chung quanh y một sự xáo trộn và tạo nên một số nghiệp xấu làm chậm trễ sự tiến hóa của y khá nhiều. Trái lại, người kiên nhẫn nhưng thiếu hùng lực đành phải chịu tŕ trệ và sự tiến bộ của y quả thật chậm chạp.
Ở Đông phương một khuynh hướng giống như thế c̣n rơ nét. Tại Tích Lan, tôi c̣n nhớ nghe nói là hồi xưa người ta có thể đạt đến cơi Niết Bàn thật sự, nhưng trong thời đại gian ác của chúng ta - người ta gọi là thời đại hắc ám hay thời đại mạt pháp - những sự thành công như thế không thể thực hiện được nữa. Có thể sau nầy, trong một thời đại hoàng kim xa xăm, sự kiện ấy mới có thể thực hiện lại. Nhưng những bậc Đại Huấn Sư vẫn c̣n bên chúng ta và như Thánh Kinh Thiên Chúa giáo đă cho biết, nếu cánh cửa đă khép chặt và con đường bị thu hẹp lại, ngày nay cũng như bất cứ lúc nào, th́ chúng ta vẫn có thể t́m được cánh cửa ấy và đi theo con đường.
Trong vấn đề nầy không ai có thể nói là ḿnh đang ở tŕnh độ nào. Đối với nhiều người Thông Thiên Học, nhớ lại được một hoài niệm nào đó - chứng tỏ rằng họ đă hoạch đắc những khái niệm về Đường Đạo trong những kiếp trước. Nếu trong những thời kỳ xa xăm trước kia, một người đă thực hiện những cố gắng lớn lao để đạt đến Con Đường Đạo, th́ vài cố gắng được tăng thêm trong kiếp nầy sẽ đưa y trở lại con đường ấy ngay. Nếu y chỉ bắt đầu những cố gắng ấy hiện giờ, th́ đó chính là một kỳ công gần như siêu phàm đối với y để được bước đi trên Đường Đạo trong kiếp nầy.
Những cố gắng của nhiều nhà Thông Thiên Học đă tạo nên một sự căng thẳng lớn lao; đó là lư do tại sao trong Hội Thông Thiên Học có nhiều sự nhiễu loạn, nhiều sự phẫn nộ, nhiều sự gây gỗ. Tôi nghe nói ở những hội khác ít xảy ra những sự khốn khổ buồn phiền như thế. Đó là lẽ dĩ nhiên. Nếu bạn là nhân viên của một hội địa lư, địa chất hay một hội khác tương tợ như thế, bạn chỉ gia nhập vào một nhóm người muốn hoạch đắc những kiến thức tương đối tầm thường về một vấn đề đặc biệt. Nhưng trong Hội Thông Thiên học một số đông người đă đặt Thể Vía và Thể Trí của ḿnh vào trạng thái căng thẳng và sự căng thẳng ấy gây phản ứng trên thể xác họ. Do đó, từ lâu, chúng ta gặp phải những người nhạy cảm nhưng chưa hoàn toàn mà sự tiến bộ lại mau chóng hơn bản chất trong những t́nh trạng b́nh thường không định trước, nên chắc rằng Hội Thông Thiên Học c̣n tiếp tục xảy ra nhiều sự rối loạn. Tuy nhiên đến một ngày nào đó, lúc ấy mỗi hội viên sẽ đạt được "đức nhẫn nhục dịu dàng, mà không có ǵ có thể làm phật ḷng được ".
[11/13/2010 8:54:02 PM] Thuan Thi Do: http://www.lost-civilizations.net/mayan-pyramids-mexico-teotihuacan.html