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[6:05:22 PM] *** Group call ***
[6:07:06 PM] Thuan Thi Do:
We may conceive of all the experience of a man as passing through a fine sieve or mesh : only that which is good can pass through : that which is evil is left behind, rejected. In this , the very mechanism by which the causal body the vehicle of the man that endures, is built up, lies not only the hope of man, but the certainty of his final triumph. However slow the growth, it is there: however long the way, it has its ending. The individual, which is our Self, is evolving, and cannot be utterly destroyed. Even though by our folly we may make the growth slower than it need be, none the less everything we contribute to it, however little, lasts in it forever, and is our possession for all the ages that lie in front.

Whilst nothing evil can be stored in the causal body, it is, however, stored if we may so use the term, in the lower vehicles to which it pertains. For under the law of justice, every man must receive the results of his own actions, be they bad or good. But evil necessarily works itself out on the lower planes, because it is only the matter of those planes that its vibrations can be expressed, and it has not even overtones capable of awakening a response in the causal body. Its force, therefore, is all expended at its own level, and it reacts in its entirety upon its creator in his astral and physical life, whether in this or in future incarnations.

More precisely, the result of evil is stored in the mental unitand in the astral and physical permanent atoms : and so the man has to face it over and over again : but that, of course, is a very different matter from taking it into the ego and making it really a part of himself.

Good actions and thoughts also, of course, produce results on the lower planes, but, in addition to that, they nave the immensely higher and permanent effect upon the causal body. Thus all alike produce effects on the lower planes, and are manifested in the lower temporary vehicles, but good qualities alone are retained in the causal body as so much definite gain to the real man.

In this way, at first slowly, in the later stages with ever-increasing rapidity, a man's casual body is built. At each stage of his growth, a study of the colours, and striations of the causal body reveals the progress the ego has made since the causal body was first formed, when the entity emerged from the animal kingdom, and the exact stage of evolution at which he has now arrived.

As we have seen, in the later stages of evolution, both the causal and mental bodies expand enormously, exhibiting the most gorgeous radiance of many-coloured lights, glowing with intense splendour when comparatively at rest, and sending forth dazzling corruscations when in high activity.

As the causal body becomes able to express more and more of the ego, it extends further and further from its physical centre, until a man is able to enfold hundreds and even thousands of persons within himself, and so exercise a vast influence for good.

The pouring into the causal body of faculties acquired by a personality is analogous, to the pouring into the Group-Soul of the experiences acquired by the forms in which portions of the Group-Soul incarnate. Thus, for example, supposing that the quality of accuracy is developed in a personality: when that quality goes back to the ego in the causal body, the same amount has to be spread over the whole causal body. The amount, which was quite sufficient to make one personality very accurate, when it goes into the ego, is only a fractional part of his requirements. He may consequently have many lives to develop enough of the quality to make it prominent in the next life, especially as the ego does not put into the next personality the same piece of himself but simply a piece of the whole mass of himself.

The student must, all through his studies, recollect that the causal body is not the ego, but only such matter of the higher mental plane which has been vivified, and which expresses the qualities the ego has acquired.

The real man himself - the divine trinity within - we may not see : but the more our sight and knowledge increase, the more nearly we approach that which veils Itself in him. Thus we may think of the causal body as the nearest to a conception of the true man that our sight will at present give us.

The student will recollect also, that it is by the size and shape of the causal body that are determined the size and shape of the mental body. In fact, the aura of a man, which has a definite size, is the same as that of a section of the causal body, and, as the causal body grows, that section becomes larger, and the man has a larger aura.

Furthermore, in the case of a developed man, the mental body becomes a reflection of the causal body, since the man learns to follow solely the promptings of the higher self, and to guide his reason exclusively by them.

In the process of meditation, [vide The Mental Body page 160] as the mental body is stilled, the consciousness escapes from it, and passes into and out of the "laya centre", the neutral points of contact between the mental body and the causal body. The passage is accompanied by a momentary swoon, or loss of consciousness—the inevitable result of the disappearance of objects of conciousness - followed by consciousness in the higher. The dropping out of objects of consciousness, belonging to the lower worlds, is thus followed by the appearance of objects of consciousness in the higher world. Then the ego can shape the mental body according to his own lofty thoughts, and permeate it with his own vibrations. He can mould it after the high visions of the planes beyond his own, of which he has caught a glimpse in his highest moments, and can thus convey downwards and outwards ideas to which the mental body would otherwise be unable to respond.

Such ideas are the inspirations of genius, that flash down into the mind with dazzling light, and illuminate a world.
[6:21:36 PM] Phuc: lnat1001
[6:24:07 PM] *** Call ended, duration 18:51 ***
[6:24:23 PM] *** Group call, duration 01:24 ***
[6:25:59 PM] *** Group call ***
[6:27:11 PM] Phuc: lnat1001
[6:27:45 PM] *** Thuan Thi Do added Le Ngoc Anh Thu (Ms.) ***
[6:28:07 PM] Le Ngoc Anh Thu (Ms.): Da
[6:29:28 PM] Phuc: Dang hoc cuon Thuong Tri
[6:29:42 PM] Phuc: dich truc tiep tu cuon tieng Anh
[6:33:35 PM] Thuan Thi Do: Chao anh Chu Tan
[6:35:47 PM] Phuc: co Thuan cho link cuon Thuong Tri de Anh Thu biet noi dung nhu the nao ?
[6:39:28 PM] Thuan Thi Do: http://thongthienhoc.net/English/causal/Causalbody.htm
[6:56:54 PM] Phuc: cam on co Thuan
[7:10:19 PM] Thuan Thi Do: http://www.theosociety.org/pasadena/sd/sd1-1-02.htm
[7:11:42 PM] Thuan Thi Do: Vol. 1, Page 48 THE SECRET DOCTRINE.
(angel) Here we have before us the subject of centuries of scholastic disputations. The two terms “Alaya” and “Paramartha” have been the causes of dividing schools and splitting the truth into more different aspects than any other mystic terms. Alaya is literally the “Soul of the World” or Anima Mundi, the “Over-Soul” of Emerson, and according to esoteric teaching it changes periodically its nature. Alaya, though eternal and changeless in its inner essence on the planes which are unreachable by either men or Cosmic Gods (Dhyani Buddhas), alters during the active life-period with respect to the lower planes, ours included. During that time not only the Dhyani-Buddhas are one with Alaya in Soul and Essence, but even the man strong in the Yoga (mystic meditation) “is able to merge his soul with it” (Aryasanga, the Bumapa school). This is not Nirvana, but a condition next to it. Hence the disagreement. Thus, while the Yogacharyas (of the Mahayana school) say that Alaya is the personification of the Voidness, and yet Alaya (Nyingpo and Tsang in Tibetan) is the basis of every visible and invisible thing, and that, though it is eternal and immutable in its essence, it reflects itself in every object of the Universe “like the moon in clear tranquil water”; other schools dispute the statement. The same for Paramartha: the Yogacharyas interpret the term as that which is also dependent upon other things (paratantral); and the Madhyamikas say that Paramartha is limited to Paranishpanna or absolute perfection; i.e., in the exposition of these “two truths” (out of four), the former believe and maintain that (on this plane, at any rate) there exists only Samvritisatya or relative truth; and the latter teach the existence of Paramarthasatya, the “absolute truth.”* “No Arhat, oh mendicants, can reach absolute knowledge before he becomes one with Paranirvana. Parikalpita and Paratantra are his two great enemies” (Aphorisms of the Bodhisattvas). Parikalpita (in Tibetan Kun-ttag) is error, made by those unable to realize the emptiness and illusionary nature of all; who believe something to exist which does not — e.g., the Non-Ego. And

Footnote(s) ———————————————
* “Paramartha” is self-consciousness in Sanskrit, Svasamvedana, or the “self-analysing reflection” — from two words, parama (above everything) and artha (comprehension), Satya meaning absolute true being, or Esse. In Tibetan Paramarthasatya is Dondampaidenpa. The opposite of this absolute reality, or actuality, is Samvritisatya — the relative truth only — “Samvriti” meaning “false conception” and being the origin of illusion, Maya; in Tibetan Kundzabchi-denpa, “illusion-creating appearance.”

Paratantra is that, whatever it is, which exists only through a dependent or causal connexion, and which has to disappear as soon as the cause from which it proceeds is removed — e.g., the light of a wick. Destroy or extinguish it, and light disappears.

Esoteric philosophy teaches that everything lives and is conscious, but not that all life and consciousness are similar to those of human or even animal beings. Life we look upon as “the one form of existence,” manifesting in what is called matter; or, as in man, what, incorrectly separating them, we name Spirit, Soul and Matter. Matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by Life, which pervades them all. The idea of universal life is one of those ancient conceptions which are returning to the human mind in this century, as a consequence of its liberation from anthropomorphic theology. Science, it is true, contents itself with tracing or postulating the signs of universal life, and has not yet been bold enough even to whisper “Anima Mundi!” The idea of “crystalline life,” now familiar to science, would have been scouted half a century ago. Botanists are now searching for the nerves of plants; not that they suppose that plants can feel or think as animals do, but because they believe that some structure, bearing the same relation functionally to plant life that nerves bear to animal life, is necessary to explain vegetable growth and nutrition. It hardly seems possible that science can disguise from itself much longer, by the mere use of terms such as “force” and “energy,” the fact that things that have life are living things, whether they be atoms or planets.

But what is the belief of the inner esoteric Schools? the reader may ask. What are the doctrines taught on this subject by the Esoteric “Buddhists”? With them “Alaya” has a double and even a triple meaning. In the Yogacharya system of the contemplative Mahayana school, Alaya is both the Universal Soul (Anima Mundi) and the Self of a progressed adept. “He who is strong in the Yoga can introduce at will his Alaya by means of meditation into the true Nature of Existence.” The “Alaya has an absolute eternal existence,” says Aryasanga — the rival of Nagarjuna.* In one sense it is Pradhana; which

Footnote(s) ———————————————
* Aryasanga was a pre-Christian Adept and founder of a Buddhist esoteric school, though Csoma di Koros places him, for some reasons of his own, in the seventh century [[Footnote continued on next page]]

is explained in Vishnu Purana as: “that which is the unevolved cause, is emphatically called by the most eminent sages Pradhana, original base, which is subtile Prakriti, viz., that which is eternal, and which at once is (or comprehends) what is and what is not, or is mere process.” “Prakriti,” however, is an incorrect word, and Alaya would explain it better; for Prakriti is not the “uncognizable Brahma.”* It is a mistake of those who know nothing of the Universality of the Occult doctrines from the very cradle of the human races, and especially so of those scholars who reject the very idea of a “primordial revelation,” to teach that the Anima Mundi, the One Life or “Universal Soul,” was made known only by Anaxagoras, or during his age. This philosopher brought the teaching forward simply to oppose the too materialistic conceptions on Cosmogony of Democritus, based on his exoteric theory of blindly driven atoms. Anaxagoras of Clazomene was not its inventor but only its propagator, as also was Plato. That which he called Mundane Intelligence, the nous ([[nous]]), the principle that according to his views is absolutely separated and free from matter and acts on design,† was called Motion, the one life, or Jivatma, ages before the year 500 b.c. in India. Only the Aryan philosophers never endowed the principle, which with them is infinite, with the finite “attribute” of “thinking.”

This leads the reader naturally to the “Supreme Spirit” of Hegel and the German Transcendentalists as a contrast that it may be useful to point out. The schools of Schelling and Fichte have diverged widely from the primitive archaic conception of an absolute principle, and have mirrored only an aspect of the basic idea of the Vedanta. Even the “Absoluter Geist” shadowed forth by von Hartman in his pessimistic philosophy of the Unconscious, while it is, perhaps, the closest approximation made by European speculation to the Hindu Adwaitee Doctrines, similarly falls far short of the reality.

Footnote(s) ———————————————
[[Footnote continued from previous page]] A.D. There was another Aryasanga, who lived during the first centuries of our era and the Hungarian scholar most probably confuses the two.

* “The indiscreet cause which is uniform, and both cause and effect, and which those who are acquainted w..
[7:19:02 PM] Thuan Thi Do: Anima Mundi (Latin) World-soul, world-mother; the divine-spiritual-astral-physical source of emanations, the cosmic generative and animating principle of all beings, the creative Third Logos in its female aspect. In its highest and intermediate portions, it corresponds to the alaya of Northern Buddhism and hence to akasa. Identified variously with Isis, Sephira, Sophia, the Holy Ghost, mahat, mulaprakriti, etc., but used in a hazy and often materializing sense, so that it cannot be accurately regarded as a synonym for any one of these. “It is in a sense the ‘seven-skinned mother’ of the stanzas in the Secret Doctrine, the essence of seven planes of sentience, consciousness and differentiation, moral and physical. In its highest aspect it is Nirvana, in its lowest Astral Light. It was feminine with the Gnostics, the early Christians and the Nazarenes; bisexual with other sects, who considered it only in its four lower planes. Of igneous, ethereal nature in the objective world of form (and then ether), and divine and spiritual in its three higher planes. When it is said that every human soul was born by detaching itself form the Anima Mundi, it means, esoterically, that our higher Egos are of an essence identical with It, which is a radiation of the ever unknown Universal Absolute” (TG 22-3).

Theosophically, anima mundi may be regarded as a synonym of different other words, rather than as indicative of any definite entity or principle apart from others. The higher human egos or manasaputras are essentially identical with the higher portions of anima mundi; and similarly the various life-atoms in the lower spheres may be considered as in essence identical with the lower portions of the anima mundi. It is in short the life-consciousness-essence of the universe from the divine to the physical.
[7:45:06 PM] Thuan Thi Do: Pradhana (Sanskrit) Pradhāna [from pra before + the verbal root dhā to place] That which is first placed, or primal position, in a philosophical sequence of cosmic emanations. Undifferentiated cosmic substance; that which is the root of and first originant of prakriti (nature visible and invisible). Some philosophical schools in India use akasa as a synonym of pradhana, and one might even say that pradhana is mulaprakriti, taken in the literal sense of “root of prakriti.” Strictly speaking, pradhana is mulaprakriti in the latter’s lower ranges, and thus pradhana in its lower ranges becomes akasa. Philosophically it is the first filmy appearance of root-matter “placed before” or around Brahman. It is spoken of as the cosmic veil of Brahman, the unmanifest or First Logos.

“That which is the unevolved cause is emphatically called by the most eminent sages, pradhana, original base, which is subtile prakriti, viz., that which is eternal, and which at once is, and is not, a mere process” (VP 1:2).
[7:47:00 PM] Thuan Thi Do: http://en.wikipedia.org/wiki/Vishnu_Purana
[7:47:31 PM] Le Ngoc Anh Thu (Ms.): (y)
[7:48:50 PM] Thuan Thi Do: Purana (Sanskrit) Purāṇa Ancient, old, an ancient tale or legend. The 18 Hindu scriptures known today as the Puranas are ancient legends of olden times, written in verse, partly in symbolical and allegorical and partly in quasi-historical language. They are supposed originally to have been composed by Vyasa, the author of the Mahabharata. A Purana is a work which has five distinguishing topics (pancha-lakshanas): 1) the creation of the universe; 2) its destruction and renovation; 3) the genealogy of gods and patriarchs; 4) the reigns of the manus, forming the periods called manvantaras; and 5) the history of the solar and lunar races of kings.

The invariable form of the Puranas is of a dialogue between an exponent or teacher and an inquirer or disciple, interspersed with the dialogues and observations of other individuals. In addition to the Puranas there are 18 subordinate Upa-puranas. The Puranas are popularly classified in India under three categories corresponding to the gunas sattva, rajas, and tamas. Those in which the quality of sattva (purity) prevails are: the Vishnu, Naradiya, Bhagavata, Garuda, Padma, and Varaha Puranas, also called the Vaishnava-Puranas. Those in which rajas (passion) are said to prevail, relating chiefly to the god Brahma, are the Brahma, Brahmanda, Brahma-vaivarta, Markandeya, Bhavishya, and Vamana Puranas. Those in which tamas (inertia) is said to prevail, relating chiefly to the god Siva, are the Matsya, Kurma, Linga, Siva, Skanda, and Agni Puranas.

The Puranas ingeniously interweave allegory with cosmic facts and far later human events. “Puranic astronomy, with all its deliberate concealment and confusion for the purpose of leading the profane off the real track, was shown even by Bentley to be a real science; and those who are versed in the mysteries of Hindu astronomical treatises, will prove that the modern theories of the progressive condensation of nebulae, nebulous stars and sun, with the most minute details about the cyclic progress of asterisms — far more correct than Europeans have even now — for chronological and other purposes, were known in India to perfection.

“If we turn to geology and zoology we find the same. What are all the myths and endless genealogies of the seven Prajapati and their sons, the seven Rishis or Manus, and of their wives, sons and progeny, but a vast detailed account of the progressive development and evolution of animal creation, one species after the other? . . .”
“ . . . the Puranic histories of all those men are those of our Monads, in their various and numberless incarnations on this and other spheres, events perceived by the ‘Siva eye’ of the ancient Seers, (the ‘third eye’ of our Stanzas and described allegorically. Later on, they were disfigured for Sectarian purposes; mutilated, but still left with a considerable ground-work of truth in them. Nor is the philosophy less profound in such allegories for being so thickly veiled by the overgrowth of fancy” (SD 2:253, 284)
[8:02:00 PM] Thuan Thi Do: đang đọc 143/355 Giao Ly Bi Truyen ba Nguyen Thi Hai
[8:08:16 PM] Thuan Thi Do: http://en.wikipedia.org/wiki/U._G._Krishnamurti
[8:13:58 PM] Thuan Thi Do: http://www.thongthienhoc.com/binhluanthangvang.htm
[8:19:47 PM] Thuan Thi Do: NHỮNG NẤC THANG VÀNG

Hăy ngắm nh́n chân lư ở trước mặt bạn:

1. Một đời sống trong sạch,
2. Một lư trí mở rộng,
3. Một tâm hồn thanh khiết ,
4. Một trí tuệ nhiệt thành,

5. Một trực nhận trọn vẹn về tinh thần,

6. Một t́nh huynh đệ đối với tất cả sinh linh,
7. Một ḷng ân cần đưa ra và nhận lấy những lời khuyên bảo và huấn thị,
8. Một tinh thần trung thành trong nghĩa vụ đối với vị Huấn Sư,
9. Một sự sẵn ḷng tuân theo những mạng lịnh của Chân Lư,

10 . Một dạ dũng cảm chịu đựng nỗi bất công đối với cá nhân ḿnh,
11 . Một ḷng can đảm tuyên bố tôn chỉ,

12 . Một sự mạnh dạn bảo vệ những kẻ mắc phải hàm oan bị người công kích và,
13 Một sự hằng lưu tâm đến LƯ TƯỞNG của SỰ TIẾN BỘ và SỰ HOÀN THIỆN của nhân sinh mà Khoa Minh Triết Bí Truyến đă mô tả(Gupta Vidya).
[8:36:13 PM] Thuan Thi Do: http://i.imgur.com/C32Ze.jpg
[8:37:06 PM] Thuan Thi Do: http://chiaseit.vn/forum/threads/dieu-tang-mai-tang-bang-chim.25575/
[8:40:58 PM] Phuc: atman - budhi - manas ~ chân ngă - bác ái - thượng trí
[8:42:59 PM] Phuc: bác ái = cơi bồ đề; thượng trí = 3 cảnh cao cơi trí
[8:50:21 PM] Thuan Thi Do: 2 ông Krishnamurti: http://spirituality.squidoo.com/krishnamurti
[8:53:19 PM] minh546melinh nguyen: Xin anh chị tham khảo thêm về khái niệm phù thuỷ âm binh

Có lẽ nhiều người đă được nghe tới từ phù thủy, pháp sư ở trên ti vi, truyền miệng, sách vở, báo chí. Nói theo nghĩa nào đó th́ phù thủy ở phương tây có khác với phù thủy ở phương phương. Pháp sư khác với phù thủy nhưng có những điểm chung. Về vấn đề pháp sư sẽ nói trong bài khác.

Bài này ad chỉ phần tích một khía cạnh của phù thủy với âm binh thôi.
Phù thủy có một số khả năng sử dụng sức mạnh của thế giới vô h́nh trong đó có việc sử dụng bùa chú và âm binh. Và con đường để trở thành phù thủy không phải là đơn giản như nhiều người vẫn nghĩ. Để trở thành phù thủy sẽ có 2 con đường :

- Một số người có khả năng bẩm sinh và trong gia đ́nh hay ḍng họ người quen có người làm phù thủy . Người thày phù thủy này sẽ hướng dẫn người có khả năng thiên bẩm này nhập nghề bằng một số thủ tục nhập đạo đặc trưng. Và trước khi nhập đạo ông thầy đều cho người ta một thời gian suy nghĩ xem có có quyết định theo nghề không ? nếu theo sẽ phải tuân thủ một số điều răn hay quy ước của thày đưa ra. Trường hợp này đa số ở dạng phù thủy cấp thấp

- Trường hợp khai phá tiềm năng : Một số người có tiềm năng lớn nhưng cần phải dùng một số phương pháp luyện tập đặc biệt để kích phát nó. Những người này nếu được danh sư chỉ điểm sẽ phát triển rất tốt. Tùy mỗi danh sư mà sẽ có những con đường đi khác nhau; có thể thành phù thủy, thành nhà phong thủy, tâm linh, pháp sư… Trong quá tŕnh luyện tập sẽ chia thanh một số giai đoạn nhất định. Nhưng giai đoạn quan trọng nhất chính là giai đoạn chọn lựa ngă ba ( tên này là do ad tự đặt thôi ) :
Khi người tu luyện vượt qua một số quá tŕnh và giai đoạn nhất định sẽ gặp một hàng rào ngă ba cần vượt tuyến. ở ngă ba này người luyện sẽ được thầy cho những lựa chọn và gợi ư :
+ có thể dừng lại không luyện nữa và trở về nhà làm một người b́nh thường , các khả năng tâm linh đă có trong thời gian luyện tập sẽ dần mất đi theo thời gian có thể 1 năm, có thể 10 năm hoặc có thể giữ lại tới già nhưng khả năng thu được sẽ yếu dần đi theo năm tháng.
+ Chọn một hướng đi nhất định nào đó : như phù thủy, phong thủy, pháp sư… và khi chọn lựa sẽ phải đối diện với những thử trách vượt rào của ranh giới . Nếu vượt qua sẽ nhập đạo chính thức và phải tuân thủ theo quy luật của đạo cần theo . ví dụ như kiêng t́nh dục, bia rươu,thuốc lá, nói tục…. tùy theo hướng mỗi đạo. C̣n nếu không vượt qua sẽ tẩu hỏa nhập ma biến thành tàn phế hoặc đi đời nhà ma
Sau khi nhập “hướng đạo” sẽ có những giai đoạn tu luyện khác nhau nhưng không liên quan tới bài viết nên ad không nói trong đây.
Trong trường hợp khai phá tiềm năng này phù thủy sẽ ở dạng cao cấp hơn trường hợp chỉ là khai thác bẩm sinh .nhưng cũng khó hơn và khắc nghiệt hơn.

Người người hiểu phù thủy phải có âm binh, thực tế ra có một số phù thủy không dùng binh . Trong bài ad chỉ nói phù thủy dùng binh thôi. Phù thủy chưng binh sẽ có các cách sau :

- Nhượng binh : Là binh của một phù thủy khác như sư phụ, đồng đạo nhượng lại cho . cách này thường một số thầy hướng dẫn cho học tṛ làm thử mới dùng hoặc khi thầy biết trước sắp quy tiên sẽ nhượng lại binh cho học tṛ hay đồng đạo. Thông thường cách nay ít dùng
- Mời binh : Các phù thủy sẽ ra các nơi có chiến trường xưa, nghĩa địa , nơi có nhiều âm hồn để trưng binh. Lẽ thường các thầy sẽ đọc bài khấp và làm lễ chiêu dụ chưng binh .
- Bắt binh : hay c̣n gọi là nô binh, cưỡng binh; trường hợp này chỉ giành cho các thầy có đẳng cấp cao. Thày sẽ trực tiêp gặp binh bắt về làm âm binh không cần phải mời gọi ǵ cả.
Thông thường các âm hồn vất vưởng, các cô hồn không nơi nương tựa, những kẻ nghiệp nặng không siêu thoát c̣n lang bạt nơi nhân gian … là những đối tượng cho các thày tuyển binh nhất. V́ những âm hồn này dễ chiêu dụ hơn phần c̣n lại.

Dùng binh phải có thưởng có phạt rơ ràng, khi dùng xong việc phải khao binh . Trong quá tŕnh luyện binh phải có chế độ nuôi binh, luyện binh .
Phù thủy dùng binh không khác ǵ con người dùng dao nếu dùng tốt sẽ có lợi c̣n dùng không tốt sẽ tự làm hại ḿnh. “Đa phần” các phù thủy sẽ không có hậu vận tốt. Các chuyện binh phản, binh loạn , binh biến rất hay xảy ra nếu thầy không đủ lực trấn áp hay lúc thầy suy yếu. Chuyện các thầy phủ thủy bị bất đắc kỳ tử không phải là hiếm trong thế giới huyền học. hay như một số chuyện binh loạn xảy ra chiến tranh giữa các thầy dẫn tới những hậu quả cho người dân vô tôi không c̣n hiếm trong lịch sử .

Khi nào rảnh ad viết tiếp bài nói kỹ hơn về công việc ,hành xử, điều binh, nuôi binh, khiển tướng và xung đột trong thế giới phù thủy.
( Hết phần 1 )

Tác giả : Hoa sứ !!
[9:03:39 PM] Le Ngoc Anh Thu (Ms.): Prana yoga viet nhu vay dung k ạ?
[9:06:49 PM] Le Ngoc Anh Thu (Ms.): Da
[9:08:46 PM] Le Ngoc Anh Thu (Ms.): Da
[9:09:35 PM] Le Ngoc Anh Thu (Ms.): E ko cham a
[9:13:56 PM] Phuc: chi liet ke chung 2 truong hop
[9:14:33 PM] Phuc: 1-tha luc: cham vao & duoc nguoi Thay vo hinh thong bao benh gi
[9:15:09 PM] Phuc: 2-tu luc: dua rung dong cua minh cung tan so voi rung dong cua ng benh va cam nhan duoc benh gi
[9:24:42 PM] Thuan Thi Do: Tịnh Độ Thiền ?
[9:33:40 PM] Thuan Thi Do: http://www.maiyeuem.net/topic/12332/Co-Ba-Chao-Ga---Nguyen-tac:-Thich-Nu-Hue-Hien/15
[9:53:03 PM] Thuan Thi Do: pranayama
[9:53:28 PM] Le Ngoc Anh Thu (Ms.): :D
[9:53:54 PM] *** Call ended, duration 3:27:52 ***