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[6:05:11 PM] *** Group call ***
[6:09:35 PM] Thuan Thi Do:
In The Key to Theosophy ,(pages 183-184), H.P.Blavatsky describes the objective of reincarnation in vivid language: "Try to imagine a ‘Spirit', a celestial being whether we call it by one name or another, divine in its essential nature, yet not pure enough to be one with the ALL, and having, in order to achieve this, so to purify its nature as finally to gain its goal. It can do so by passing individually and personally, i.e., spiritually and physically, through every experience and feeling that exists in the manifold or differentiated universe. It has, therefore, after having gained such experience in the lower kingdoms, and having ascended higher and still higher with every rung of the ladder of being, to pass through every experience on the human planes. In its very essence it is Thought, and is, therefore, called in its plurality, "Manasaputra",‘the Sons of [universal] Mind'. This individualised ‘Thought' is what we Theosophists call the real human Ego, the thinking entity imprisoned in a case of flesh and bones. This is surely a spiritual entity, not matter [that is not matter as we know it on the plane of the objective universe], and such entities are the incarnating Egos that inform the bundle of animal matter called mankind, and whose names are Manasa or minds".

The student should note that the term Manasaputra, which means literally the "Sons of Mind", is used in the above quotation in a special sense. The term is a wide one, and covers many grades of intelligences, from the "Sons of Flame" Themselves, down to the entities who individualised the Moon Chain, and took their first purely human incarnation in the Earth Chain.

(Page 167) Many similes and metaphors have from time to time been employed, to illustrate, the relation between the the ego and his personalities, or incarnations. Thus, each incarnation has been compared to a day at school. In the morning of each new life the ego takes up his lessons again, at the point where he left it the night before. The time taken by the pupil in qualifying himself is left entirely to his own discretion and energy. The wise pupil perceives that school life is not an end in itself, but merely a preparation for a more glorious and far wider future. He co-operates intelligently with his Teachers, and sets himself to the maximum of work which is possible for him, in order that as soon as he can he may come of age and enter into his kingdom as a glorified ego

The dipping down of the ego into the physical world, for brief snatches of mortal life, has been likened to the diving of a bird into the sea after a fish. Personalities are also like the leaves put forth by a tree; they draw in material from outside, transform it into useful substance, and send it into the tree as sap, by which the tree is nourished. Then the leaves, having served for their season, wither and drop off, to be in due time succeeded by a fresh crop of leaves.

As a diver may plunge into the depths of the ocean, to seek a pearl, so the ego plunges into the depths of the ocean of life to seek the pearl of experience,: but he does not stay there long, for it is not his own element. He rises up again, into his own atmosphere,and shakes off the heavier element,which he leaves behind. Therefore it is truly said that the Soul that has escaped from earth has returned to its own place, for its home is the "land of the Gods " and on earth it is an exile and a prisoner.

The ego may be regarded as a labourer who goes out into a field, toiling in rain and sunshine, in cold and heat, returning home at night. But the labourer is also the proprietor, and all the results of his labour fill (Page 168) his own granaries, and enrich his own store. Each personality is the immediately effective part of the individuality, representing it in the lower world. There is no injustice in the lot that falls to the personality, because the ego sowed the karma in the past, and the ego must reap it. The labourer that sowed the seed must harvest it, though the clothes in which he worked as sower may have worn out during the interval between the sowing and the reaping. He who reaps is the same as he who sows, and, if he sowed but little seed or seed badly chosen, it is he who will find but a poor harvest when, as reaper, he goes again into the field.

The ego has been described as moving in eternity like a pendulum between the periods of life terrestrial and life posthumous. The hours of the posthumous life, to one who really understands, are the only reality. So very often, the ego really begins his personal life-cycle with the entry into the heaven-world , and pays a minimum of attention to the personality during its period of collecting materials.

As we have seen, in the cycle of incarnation, the period spent in devachan, which, for all except for the very primitive, is of enormous duration compared with the breaks in it spent on earth, may fairly be called the normal state. A further reason for regarding this as the normal, the earth life as the abnormal, is that in devachan the man is much nearer the source of his Divine life.

The ego may be regarded as the actor, his numerous and different incarnations, being the actor's parts. Like an actor, the ego is bound to play many such parts, which often are disagreeable to him: but like a bee, collecting honey from every flower, the ego collects only nectar of mortal qualities and consciousness, from every terrestrial personality in which he has to clothe himself, until at last he unites all these qualities in one, and becomes a perfect, being, sometimes termed a Dhyan Chohan.

(Page 169) In The Voice of The Silence the personalities are spoken of as "shadows": the candidate for initiation is exhorted thus : "Have perseverance as one who doth evermore endure. Thy shadows live and vanish; that which in thee shall live for ever, that which in thee knows, for it is knowledge, is not of fleeting life; it is the man that was, that is, and will be, for whom the hour shall never strike."

Thus through the ages the ego, the Immortal Thinker, patiently toils at his work of leading the animal-man upwards, till he is fit to become one with the Divine. Out of any one life he may win but a mere fragment for his work, yet on that slightly improved model will be moulded the next man, each incarnation showing some advance, though in the early stages it may be almost imperceptible. Slowly is accomplished the task of lessening the animal, of increasing the human. At a certain stage in this progress, the personalities begin to become translucent, to answer to the vibrations from the Thinker, and dimly to sense that they are something more than isolated lives, are attached to something permanent and immortal. They may not quite recognise, their goal: but they begin to thrill and quiver, under the touch of the ego. Thereafter, progress becomes more swift, the rate of development increasing enormously in the later stages.

The above are but analogies, useful perhaps, but crude, for it is a matter of exceeding difficulty to express the relation of the ego to the personality. On the whole, perhaps the best way to put it is to say that the personality is a fragment of the ego, a tiny part of him expressing itself under serious difficulties. When we meet another person on the physical plane, it would be somewhere near the truth to say that we know a thousandth part of the real man: moreover, the part that we see is the worst part. Even if we are able to look at the causal body of another man, we see but a manifestation of the ego on his own plane, and are still far from seeing the true man.
[6:32:10 PM] Thuan Thi Do: http://www.tswiki.net/mywiki/index.php?title=M%C4%81nasaputra
[6:35:09 PM] Thuan Thi Do: Mānasaputra is a combined Sanskrit term meaning the "mind-born" or "sons of mind" (from mānasa (मानस) "mind" + putra (पुत्र)"son").
In Hinduism it is said that at the beginning of the universe, Brahmā creates from his mind four sons, the Kumāras, to help him with production of man. They are described as the first mind-born sons. However, they refuse his order to procreate and instead devoted themselves to worship God and to celibacy. Brahmā then proceeded to create from his mind another seven (sometimes ten) sons, the Prajāpati-s, who became the fathers of the human race. Since all these sons were born from his mind they are called "mānasaputras".
In Theosophy
The term "mānasaputra" is used in different ways in the Theosophical literature. On one hand, it refers to the Kumāras and Agniṣvāttas who incarnated in infant humanity to awaken its mind. The term is also used to refer to the human Higher Egos before they incarnated during the third Root-Race. H. P. Blavatsky wrote:
Manasaputra (Sans.) Lit., the "Sons of Mind" or mind-born Sons; a name given to our Higher Egos before they incarnated in mankind. In the exoteric though allegorical and symbolical Puranas (the sacred and ancient writings of Hindus), it is the title given to the mind-born Sons of Brahma, the Kumara.[1]
All our "Egos" are thinking and rational entities (Manasa-putras) who had lived, whether under human or other forms, in the precedent life-cycle (Manvantara), and whose Karma it was to incarnate in the man of this one.[2]
They are also referred to as Mānasa-Dhyānis:
Mânasa Dhyânis (Sk.). The highest Pitris in the Purânas; the Agnishwatthas, or Solar Ancestors of Man, those who made of Man a rational being, by incarnating in the senseless forms of semi-ethereal flesh of the men of the third race.[3]
Some Manasaputras are "the Sons of Wisdom who informed the mindless man, and endowed him with his mind (manas)."[4]
[7:10:05 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_182.jpg
[7:12:30 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_183.jpg
[7:13:37 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_184.jpg
[7:21:23 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_185.jpg
The celestial Ocean, the AEther . . . . is the Breath of the Father, the life-giving principle, the Mother, the Holy Spirit, . . . . for these are not separated, and their union is life.”

Here we find the unmistakeable echo of the Archaic Secret Doctrine, as now expounded. Only the latter does not place at the head and Evolution of Life “the Father,” who comes third and is the “Son of the Mother,” but the “Eternal and Ceaseless Breath of the All.” The Mahat (Understanding, Universal Mind, Thought, etc.), before it manifests itself as Brahma or Siva, appears as Vishnu, says Sankhya Sara (p. 16); hence Mahat has several aspects, just as the logos has. Mahat is called the Lord, in the Primary Creation, and is, in this sense, Universal Cognition or Thought Divine; but, “That Mahat which was first produced is (afterwards) called Ego-ism, when it is born as “I,” that is said to be the second Creation” (Anugita, ch. xxvi.). And the translator (an able and learned Brahmin, not a European Orientalist) explains in a foot-note (devil), “i.e., when Mahat develops into the feeling of Self-Consciousness — I — then it assumes the name of Egoism,” which, translated into our esoteric phraseology, means when Mahat is transformed into the human Manas (or even that of the finite gods), and becomes Aham-ship. Why it is called the Mahat of the Second creation (or the ninth, that of the Kumara in Vishnu Purana) will be explained in Book II. The “Sea of Fire” is then the Super-Astral (i.e., noumenal) Light, the first radiation from the Root, the Mulaprakriti, the undifferentiated Cosmic Substance, which becomes Astral Matter. It is also called the “Fiery Serpent,” as above described. If the student bears in mind that there is but One Universal Element, which is infinite, unborn, and undying, and that all the rest — as in the world of phenomena — are but so many various differentiated aspects and transformations (correlations, they are now called) of that One, from Cosmical down to microcosmical effects, from super-human down to human and sub-human beings, the totality, in short, of objective existence — then the first and chief difficulty will disappear and Occult Cosmology may be mastered.* All the Kabalists and Occultists, Eastern and Western, recognise (angel)

Footnote(s) ———————————————
* In the Egyptian as in the Indian theogony there was a concealed deity, the one, and the creative, androgynous god. Thus Shoo is the god of creation and Osiris is, in his original primary form, the “god whose name is unknown.” (See Mariette’s Abydos II., p. 63, and Vol. III., pp. 413, 414, No. 1122.)

the identity of “Father-Mother” with primordial AEther or Akasa, (Astral Light)*; and (beer) its homogeneity before the evolution of the “Son,” cosmically Fohat, for it is Cosmic Electricity. “Fohat hardens and scatters the seven brothers” (Book III. Dzyan); which means that the primordial Electric Entity — for the Eastern Occultists insist that Electricity is an Entity — electrifies into life, and separates primordial stuff or pregenetic matter into atoms, themselves the source of all life and consciousness. “There exists an universal agent unique of all forms and of life, that is called Od,† Ob, and Aour, active and passive, positive and negative, like day and night: it is the first light in Creation” (Eliphas Levi’s Kabala): — the first Light of the primordial Elohim — the Adam, “male and female” — or (scientifically) electricity and life.

(coffee) The ancients represented it by a serpent, for “Fohat hisses as he glides hither and thither” (in zigzags). The Kabala figures it with the Hebrew letter Teth image_il, whose symbol is the serpent which played such a prominent part in the Mysteries. Its universal value is nine, for it is the ninth letter of the alphabet and the ninth door of the fifty portals or gateways that lead to the concealed mysteries of being. It is the magical agent par excellence, and designates in Hermetic philosophy “Life infused into primordial matter,” the essence that composes all things, and the spirit that determines their form. But there are two secret Hermetical operations, one spiritual, the other material-correlative, and for ever united. “Thou shalt separate the earth from the fire, the subtile from the solid . . . that which ascends from earth to heaven and descends again from heaven to earth. It (the subtile light), is the strong force of every force, for it conquers every subtile thing and penetrates into every solid. Thus was the world formed” (Hermes).

It was not Zeno alone, the founder of the Stoics, who taught that the

Footnote(s) ———————————————
* See next note.

† Od is the pure life-giving Light, or magnetic fluid; Ob the messenger of death used by the sorcerers, the nefarious evil fluid; Aour is the synthesis of the two, Astral Light proper. Can the Philologists tell why Od — a term used by Reichenbach to denominate the vital fluid — is also a Tibetan word meaning light, brightness, radiancy? It equally means “Sky” in an occult sense. Whence the root of the word? But Akasa is not quite Ether, but far higher than that, as will be shown.

Universe evolves, when its primary substance is transformed from the state of fire into that of air, then into water, etc. Heracleitus of Ephesus maintained that the one principle that underlies all phenomena in Nature is fire. The intelligence that moves the Universe is fire, and fires is intelligence. And while Anaximenes said the same of air, and Thales of Miletus (600 years b.c.) of water, the Esoteric Doctrine reconciles all those philosophers by showing that though each was right the system of none was complete.

[7:45:48 PM] Thuan Thi Do: (Fohat or breath of wisdom)
[7:45:51 PM] Thuan Thi Do: Fohat, or Electricity. 2. Prana, or Vitality. 3. Kundalini, or Serpent-Fire.
[7:49:19 PM] Thuan Thi Do: CHAPTER II


It is known to occultists that there are at least three separate and distinct forces which emanate from the sun and reach our planet. There may be countless other forces, for all we know to the contrary, but at any rate we know of these three. They are : -

Fohat, or Electricity
Prâna, or Vitality
Kundalini, or Serpent-Fire
Fohat or Electricity, comprises practically all the physical forces of which we know, all of which are convertible into one another, such as electricity, magnetism, light, heat, sound, chemical affinity, motion, and so forth.

Prâna, or Vitality, is a vital force, the existence of which is not yet formally recognised by orthodox Western scientists, though probably a few of them suspect it.

Kundalini, or Serpent-Fire, is a force known as yet only to very few. It is entirely unknown and unsuspected by orthodox Western science.

These three forces remain distinct, and none of them can at this level be converted into either of the others. This is a point of great importance, which the student should clearly grasp.

Further, these three forces have no connection with the Three Great Outpourings; the Outpourings are definite efforts made by the Solar Deity. Fohat, Prâna and Kundalini, on the other hand, seem rather the results of His Life, His qualities in manifestation without any visible effort.
[7:49:50 PM] Thuan Thi Do:
[ Since this document was compiled, The Chakras by C.W.Leadbeater, has appeared. In The Chakras it is stated that the three forces mentioned are connected with the Outpourings, as follows:

The First Outpouring, from the Third Logos, is the Primary force which manufactured the chemical elements. This appears to be Fohat. The Second Outpouring, form the Second Logos, has Prâna as one of its aspects. Kundalini is a further development, on the ascending arc, of the First Outpouring ]
[8:35:07 PM] Thuan Thi Do: http://thongthienhoc.net/English/etheric/etheric3.jpg
[8:52:20 PM] Thuan Thi Do: http://www.sacred-texts.com/the/sd/sd2-1-18.htm
[10:12:55 PM] *** Call ended, duration 4:07:39 ***