Họp Thông Thiên Học chiều 16 tháng 7 năm 2011



In view of the strangeness of the teachings, and of many a doctrine which from the modern scientific stand-point must seem absurd, some necessary and additional explanations have to be made. The theories contained in the Second Part of the Stanzas are even more difficult to assimilate than those which are embodied in Vol. 1, on Cosmogony. Theology, therefore, has to be questioned here, as Science will be in the Addenda (Part III.). Since our doctrines differ so widely from the current ideas of both Materialism and Theology, the Occultists must be ever prepared to repel the attacks of either or of both.

The reader can never be too often reminded that, as the abundant quotations from various old Scriptures prove, these teachings are as old as the world; and that the present work is a simple attempt to render, in modern language and in a phraseology with which the scientific and educated student is familiar, archaic Genesis and History as taught in certain Asiatic centres of esoteric learning. They must be accepted or rejected on their own merits, fully or partially; but not before they have been carefully compared with the corresponding theological dogmas and the modern scientific theories and speculations.

One feels a serious doubt whether, with all its intellectual acuteness, our age is destined to discover in each western nation even one solitary uninitiated scholar or philosopher capable of fully comprehending the spirit of archaic philosophy. Nor can one be expected to do so, before the real meaning of these terms, the Alpha and the Omega of Eastern esotericism, the words Sat and Asat, — so freely used in the Rig-Veda, and elsewhere — is thoroughly assimilated. Without this key to the Aryan Wisdom, the Cosmogony of the Rishis and the Arhats is in danger of remaining a dead letter to the average Orientalist. Asat is not merely the negation of Sat, nor is it the “not yet existing”; for Sat is in itself neither the “existent,” nor “being.” Sat is the immutable, the ever present, changeless and eternal root, from and through which all proceeds. But it is far more than the potential force in the seed, which propels onward the process of development, or what is now called evolution. It is the ever becoming, though the never manifesting.* Sat

Footnote(s) ———————————————

* The Hegelian doctrine, which identifies Absolute Being or “Be-ness” with “non-Being,” and represents the Universe as an eternal becoming, is identical with the Vedanta philosophy.



is born from Asat, and Asat is begotten by Sat: the perpetual motion in a circle, truly; yet a circle that can be squared only at the supreme Initiation, at the threshold of Paranirvana.

Barth started a reflection on the Rig-Veda which was meant for a stern criticism, an unusual, therefore, as was thought, an original view of this archaic volume. It so happened, however, that, while criticising, that scholar revealed a truth, without being himself aware of its full importance. He premises by saying that “neither in the language nor in the thought of the Rig-Veda” has he “been able to discover that quality of primitive natural simplicity, which so many are fain to see in it.” Barth had Max Muller in his mind’s eye when writing this. For the famous Oxford professor has throughout characterised the hymns of the Rig Veda, as the unsophisticated expression of the religious feeling of a pastoral innocent people. “In the Vedic hymns the ideas and myths appear in their simplest and freshest form;” — the Sanskrit scholar thinks. Barth is of a different opinion, however.

So divided and personal are the opinions of Sanskritists as to the importance and intrinsic value of the Rig Veda, that those opinions become entirely biassed whichever way they incline. Thus Mr. Max Muller declares that: “Nowhere is the wide distance which separates the ancient poems of India from the most ancient literature of Greece more clearly felt, than when we compare the growing myths of the Veda with the full grown and decayed myths on which the poetry of Homer is founded. The Veda is the real Theogony of the Aryan races, while that of Hesiod is a distorted caricature of the original image.” This is a sweeping assertion, and perhaps rather unjust in its general application. But why not try to account for it? Orientalists cannot do so, for they reject the chronology of the Secret Doctrine, and could hardly admit the fact that between the Rig-Vedic hymns and Hesiod’s Theogony tens of thousands of years have elapsed. So they fail to see that the Greek myths are no longer the primitive symbolical language of the Initiates, the disciples of the gods-Hierophants, the divine ancient “sacrificers,” and that disfigured by the distance, and encumbered by the exuberant growth of human profane fancy, they now stand like distorted images of stars in running waves. But if Hesiod’s Cosmogony and Theogony are to be viewed as caricatures of the original images, how much more so the myths in the Hebrew Genesis in the sight of those, for whom they are no more divine revelation or the word of God, than Hesiod’s Theogony is for Mr. Gladstone.

“The poetry it (the Rig Veda) contains appears to me, on the contrary,” says Barth “to be of a singularly refined character and



artificially elaborated, full of allusions and reticences, of pretensions (?) to mysticism and theosophic insight, and the manner of its expression is such as reminds one more frequently of the phraseology in use among certain small groups of initiated, than the poetic language of a large community.” (“The Religions of India,” p. xiii.)

We will not stop to enquire of the critic what he can know of the phraseology in use among the “initiated,” or whether he belongs himself to such a group; for, in the latter case, he would hardly have used such language. But the above shows the remarkable disagreement between scholars even with regard to the external character of the Rig Veda. What, then, can any of the modern Sanskritists know about its internal or esoteric meaning, beyond the correct inference of Barth, that this Scripture has been compiled by Initiates?

The whole of the present work is an endeavour to prove this truth. The ancient adepts have solved the great problems of science, however unwilling modern materialism may be to admit the fact. The mysteries of Life and Death were fathomed by the great master-minds of antiquity; and if they have preserved them in secresy and silence, it is because these problems formed part of the sacred mysteries; and, secondly, because they must have remained incomprehensible to the vast majority of men then, as they do now. If such teachings are still regarded as chimeras by our opponents in philosophy, it may be a consolation to the Theosophists to learn, on good proofs, that the speculations of modern psychologists — whether serious Idealists, like Mr. Herbert Spencer, or wool-gathering pseudo-Idealists — are far more chimerical. Indeed, instead of resting on the firm foundation of facts in Nature, they are the unhealthy will-o’-the-wisps of materialistic imagination, of the brains that evolved them — and no more. While they deny, we affirm; and our affirmation is corroborated by almost all the sages of antiquity. Believing in Occultism and a host of invisible Potencies for good reasons, we say: Certus sum, scio quod credidi; to which our critics reply: Credat Judaeus Apella. Neither is converted by the other, nor does such result affect even our little planet. E pur se muove!

Nor is there any need of proselytizing. As remarked by the wise Cicero, “Time destroys the speculations of man, but it confirms the judgment of nature.” Let us bide our time. Meanwhile, it is not in the human constitution to witness in silence the destruction of one’s gods, whether they be true or false. And as theology and materialism have combined together to destroy the old gods of antiquity and seek to disfigure every old philosophical conception, it is but just that the lovers of old wisdom should defend their position, by proving that the whole arsenal of the two is, at best, formed of new weapons made out of very old material.
[6:18:58 PM] Van Atman: Verse 1

arya-avalokitesvaro bodhisattvo gambhiram prajnaparamitacaryam caramano vyavalokayati sma: panca-skandhas tams ca svabhavasunyan pasyati sma.

The noble bodhisattva, Avalokitesvara, being engaged in practicing the deep transcendental wisdom-discipline, looked down from above upon the five skandhas (aggregates), and saw that in their svabhava (self-being) they are devoid of substance.

Verse 2

iha sariputra rupam sunyata sunyataiva rupam, rupan na prithak sunyata sunyataya na prithag rupam, yad rupam sa sunyata ya sunyata tad rupam; evam eva vedana-samjna-samskara-vijnanam.

Here, O Sariputra, bodily-form is voidness; verily, voidness is bodily-form. Apart from bodily-form there is no voidness; so apart from voidness there is no bodily-form. That which is voidness is bodily-form; that which is bodily-form is voidness. Likewise (the four aggregates) feeling, perception, mental imaging, and consciousness (are devoid of substance).

Verse 3

iha sariputra sarva-dharmah sunyata-laksala, anutpanna aniruddha, amala avimala, anuna aparipurnah.

Here, O Sariputra, all phenomena of existence are characterized by voidness: neither born nor annihilated, neither blemished nor immaculate, neither deficient nor overfilled.

Verse 4

tasmac chariputra sunyatayam na rupam na vedana na samjna na samskarah na vijnanam. na caksuh-srotra-ghrana-jihva-kaya-manamsi. na rupa-sabda-gandha-rasa-sprastavya-dharmah. na caksur-dhatur yavan na manovijnana-dhatuh. na-avidya na-avidya-ksayo yavan na jaramaranam na jara-marana-ksayo. na duhkha-samudaya-nirodha-marga. na jnanam, na praptir na-apraptih.

Therefore, O Sariputra, in voidness there is no bodily-form, no feeling, no mental imaging, no consciousness; no eye, ear, nose, tongue, body, or mind; no sense objects of bodily-form, sound, smell, taste, or touchable states; no visual element, and so forth, until one comes to no mind-cognition element. There is no ignorance, nor extinction of ignorance, until we come to: no aging and death, nor extinction of aging and death. There is no suffering, no origination, no cessation, no path; there is no higher knowledge, no attainment (of nirvana), no nonattainment.

Verse 5

tasmac chariputra apraptitvad bodhisattvasya prajnaparamitam asritya vibaraty acittavaranah. cittavarana-nastitvad atrasto viparyasa-ati-kranto nistha-nirvana-praptah.

Therefore, O Sariputra, by reason of his nonattainment (of nirvana), the bodhisattva, having resorted to prajnaparamita (transcendental wisdom), dwells serenely with perfect mental freedom. By his non-possession of mental impediments (the bodhisattva) without fear, having surpassed all perversions, attains the unattainable (bliss of) nirvana.

Verse 6

tryadhva-vyavasthitah sarva-buddhah prajnaparamitam asritya-anut-taram samyaksambodhim abhisambuddhah.

All Buddhas, self-appointed to appear in the three periods of time (past, present, and future), having resorted to the incomparable prajnaparamita, have become fully awake to samyak sambodhi (absolute perfect enlightenment).

Verse 7

tasmaj jnatavyam: prajnaparamita maha-mantro mahavidya-mantro 'nuttara-mantro samasama-mantrah, sarva-duhkha-prasamanah, satyam amithyatvat. prajnaparamitayam ukto mantrah. tadyatha: gate gate paragate parasamgate bodhi svaha. iti prajnaparamita-hridayam sa-maptam.

Therefore prajnaparamita should be recognized as the great mantra, the mantra of great wisdom, the most sublime mantra, the incomparable mantra and the alleviator of all suffering; it is truth by reason of its being nonfalsehood. This is the mantra proclaimed in prajnaparamita. It is:

gate gate paragate parasamgate bodhi svaha!
Gone, gone, gone beyond, gone altogether beyond (to the other shore)! O enlightenment! Be it so! Hail!
[6:21:50 PM] Thuan Thi Do: http://www.nhaccuatui.com/nghe?M=IzRWVZ462v
[6:22:24 PM] Van Atman: Quán Tự Tại Bồ Tát hành thâm Bát-nhă Ba-la-mật-đa thời, chiếu kiến ngũ uẩn giai không, độ nhất thiết khổ ách. Xá-lợi-tử! Sắc bất dị không, không bất dị sắc, sắc tức thị không, không tức thị sắc, thụ tưởng hành thức diệc phục như thị. Xá-lợi-tử! Thị chư pháp không tướng: Bất sinh bất diệt bất cấu bất tịnh bất tăng bất giảm, thị cố không trung vô sắc vô thụ tưởng hành thức, vô nhăn nhĩ tỉ thiệt thân ư, vô sắc thanh hương vị xúc pháp, vô nhăn giới năi chí vô ư thức giới, vô vô minh diệc vô vô minh tận, năi chí vô lăo tử diệc vô lăo tử tận, vô khổ tập diệt đạo, vô trí diệc vô đắc. Dĩ vô sở đắc cố Bồ-đề Tát-đoá y Bát-nhă Ba-la-mật-đa cố tâm vô quái ngại, vô quái ngại cố vô hữu khủng bố viễn li điên đảo mộng tưởng cứu cánh niết-bàn. Tam thế chư Phật y Bát-nhă Ba-la-mật-đa cố đắc a-nậu-đa-la tam-miệu tam-bồ-đề, cố tri Bát-nhă Ba-la-mật-đa thị đại thần chú, thị đại minh chú, thị vô thượng chú, thị vô đẳng đẳng chú, năng trừ nhất thiết khổ, chân thật bất hư. Cố thuyết Bát-nhă Ba-la-mật-đa chú tức thuyết chú viết: Yết-đế yết-đế, Ba-la yết-đế, Ba-la-tăng yết đế, Bồ-đề Tát-bà-ha.
[6:23:18 PM] Thuan Thi Do: Nhạc : Vơ Tá Hân
Lời Kinh : Thích Nhật Từ soạn dịch

Ca sĩ : Hoa Giấy, Thanh Thúy & Xuân Phú

Quán Tự Tại thực hành trí tuệ
Bát-nhă ba-la-mật sáng ngời
Bấy giờ Bồ-tát quán soi
Thấy rằng năm uẩn ba đời đều không

Vượt tất cả các ṿng khổ ách
Hăy nghe này, Xá-lợi-phất ông!
Sắc nào có khác ǵ không
Không nào khác sắc, sắc không vốn đồng

Cả thọ tưởng, thức, hành cũng thế
Tánh chân không các pháp viên thành
Thảy đều chẳng diệt, chẳng sanh
Chẳng nhơ chẳng sạch, chẳng tăng giảm ǵ

Trong chân không chẳng hề có sắc
Chẳng thọ, tưởng, hành, thức trong không
Mắt, tai, mũi, lưỡi, ư, thân
Sắc, thanh, vị, xúc, Pháp, hương không c̣n

Không nhăn thức đến không ư thức
Không vô minh hoặc hết-vô-minh
Không điều già chết chúng sanh
Hết già, hết chết thực t́nh cũng không

Không trí huệ cũng không chứng đắc
Bởi có ǵ là chỗ đắc đâu
Bấy lâu Bồ-tát dựa vào
Trí ba-la-mật thâm sâu thực hành

Mọi chướng ngại quanh ḿnh tan biến
Mọi việc đều chẳng khiến hoảng kinh
Xa ĺa mộng tưởng đảo điên
Niết-bàn rốt ráo an nhiên thanh nhàn

Bát nhă ấy rơ ràng trí tuệ
Mà ba đời chư Phật nương vào
Chứng thành quả giác tối cao
Nên xem Bát-nhă thâm sâu đó là

Lời thần chú sâu xa bậc nhất
Lời chú thần rất mực quang minh
Chú thần cao cả anh linh
Là lời thần chú thật t́nh cao siêu

Trừ dứt được mọi điều đau khổ
Đúng như vầy muôn thuở không sai
Ngài liền tuyên nói chú này
Để người tŕ niệm sáng bày chơn tâm

Ga-tê ga-tê pa-ra-ga-tê pa-ra-săn-ga-tê-bô-dhi-sva-ha

Ga-tê ga-tê pa-ra-ga-tê pa-ra-săn-ga-tê-bô-dhi-sva-ha

[7/16/2011 8:33:23 PM] Thuan Thi Do: http://www.dlshq.org/teachings/ahimsa.htm
[7/16/2011 8:35:05 PM] Thuan Thi Do: Ahimsa means kindness and non-violence towards all living things including non-human animals; it respects living beings as a unity, the belief that all living things are connected. Indian leader Mohandas Karamchand Gandhi strongly believed in this principle.[3] Avoidance of verbal and physical violence is also a part of this principle, although ahimsa recognizes self-defense when necessary, as a sign of a strong spirit. It is closely connected with the notion that all kinds of violence entail negative karmic consequences.
[7/16/2011 8:35:15 PM] Thuan Thi Do: http://en.wikipedia.org/wiki/Ahimsa
[7/16/2011 8:43:16 PM] Thuan Thi Do: http://thongthienhoc.com/dc%20thay%20glnoidung.htm#chuong%208
[7/16/2011 9:40:49 PM] *** Call ended, duration 3:37:52 ***