Họp Thng Thin Học ngy 16 thng 6 năm 2012

[6/16/2012 6:05:03 PM] *** Conference call, duration 00:22 ***
[6/16/2012 6:05:35 PM] *** Conference call ***
[6/16/2012 6:10:12 PM] Thuan Thi Do: anh Van add nick ong nay
[6/16/2012 6:10:13 PM] Thuan Thi Do: minh546 melinh nguyen
[6/16/2012 6:10:19 PM] Thuan Thi Do: ong ay muon vao nghe
[6/16/2012 6:15:36 PM] *** Van Atman added minh546melinh nguyen ***
[6/16/2012 6:18:01 PM] NGUYEN HUYEN MON: anh minh la anh truong sinh hoc phai khong ?
[6/16/2012 6:18:50 PM] Thuan Thi Do:
minh546 melinh nguyen


(Page 396) THE few sentences given in the text from one of Gautama Buddhas secret teachings show how uncalled for is the epithet of Materialist when applied to One Whom two-thirds of those who are looked upon as great Adepts and Occultists in Asia recognize as their Master, whether under the name of Buddha or that of Shankarchrya. The reader will remember the just-quoted words are what Buddha Sanggyas (or Pho) is alleged by the Tibetan Occultists to have taught: there are three eternal things in the Universethe Law, Nirvna, and Space. The Buddhists of the Southern Church claim, on the otherhand, that Buddha held only two things as eternalksha and Nirvna. But ksha being the same as Aditi, [Aditi is, according to the Rig Veda, the Father and Mother of all the Gods: and ksha is held by Southern Buddhism as the Root of all, whence everything in the Universe came out, in obedience to a law of motion inherent in it : and this is the Tibetan Space (Tho-og).] and both being translated Space, there is no discrepancy so far, since Nirvna as well as Moksha, is a state. Then in both cases the great Kapilavastu Sage unifies the two, as well as the three, into one eternal Element, and ends by saying that even that One is a My to one who is not a Damg-ma, a perfectly purified Soul.

The whole question hangs upon materialistic misconceptions and ignorance of Occult Metaphysics. To the man of Science who regards Space as simply a mental representation, a conception of something existing pro form, and having no real being outside our mind, Space per se is verily an illusion. He may fill the boundless interstellar space with an imaginary ether, nevertheless Space for him is an abstraction. Most of the Metaphysicians of Europe are so wide of the mark, from the purely Occult standpoint, of a correct comprehension of Space, as are the Materialists, though the erroneous conceptions of both of course differ widely.  

The ksha - (Page 397) If, bearing in mind the philosophical views of the Ancients upon this question, we compare them with what is now termed exact physical Science, it will be found that the two disagree only in inferences and names, and that their postulates are the same when reduced to their most simple expression. From the beginning of the human ons, from the very dawn of Occult Wisdom, the regions that the men of Science fill with ether have been explored by the Seers of every age. That which the world regards simply as cosmic Space, an abstract representation, the Hindu Rishi, the Chaldan Magus, the Egyptian Hierophant held, each and all, as the one eternal Root of all, the playground of all the Forces in Nature. It is the fountain-head of all terrestrial life, and the abode of those (to us) invisible swarms of existencesof real beings, as of the shadows only thereof, conscious and unconscious, intelligent and senselessthat surround us on all sides, that interpenetrate the atoms of our Kosmos, and see us not, as we do not either see or sense them through our physical organisms. For the Occultist Space and Universe are synonyms. In Space there is not Matter, Force, nor Spirit, but all that andmuch more. It is the One Element, and that one the Anima MundiSpace, ksha, Astral Lightthe Root of Life which, in its eternal, ceaseless motion, like the out-and in-breathing of one boundless ocean, evolves but to reabsorb all that lives and feels and thinks and has its being in it. As said of the Universe in Isis Unveiled, it is.

The combination of a thousand elements and yet the expression of a single Spirita chaos to the sense, a Kosmos to the reason.  

Such were the views upon the subject of all the great ancient Philosophers, from Manu down to Pythagoras, from Plato to Paul.

When the dissolution [Pralaya] had arrived as its term the great Being [Para-tm, or Para- Purusha], the Lord existing through himself, out of whom and through whom all things were, and are, and will be, . . . resolved to emanate from his own substance the various creatures. [Mnava-Dharma-Shstra. i.6, 7. ]  

The mystic Decad [of Pythagoras] (1 + 2 + 3 + 4 = 10) is a way of expressing this idea. The One is God; [The God of Pythagoras, the disciple of the ryan Sages, is no personal God. Let it be remembered that he taught as a cardinal tenet that there exists a permanent Principle of Unity beneath all forms, changes, and other phenomena of the Universe.] the Two, Matter; the Three, combining Monad and Duad and partaking of the nature of both, is the phenomenal world; the Tetrad, or form of perfection, expresses the emptiness of all; and the Decad, or sum of all, involves the entire cosmos. [Isis Unveiled. i. xvi.]

(Page 398) Plato's God is the Universal Ideation, and Paul saying Out of him, and through him, and in him, all things are, had surely a Principlenever a Jehovahin his profound mind. The key to the Pythagorean dogmas is the key to every great Philosophy. It is the general formula of unity in multiplicity, the One evolving the many and pervading the All. It is the archaic doctrine of Emanation in a few words.

Speusippus and Xenocrates held, like their Master, Plato, that;

The Amima Mundi (or world-soul) was not the Deity, but a manifestation. Those philosophers never conceived of the One as an animate nature. The original One did not exist, as we understand the term. Not till he (it) had united with the many emanated existences (the Monad and Duad), was a being produced. The t....(honoured), the something manifested, dwells in the centre as in the circumference, but it is only the reflection of the Deitythe World-Soul. In this doctrine we find the spirit of Esoteric Buddhism. [ Isis Unveiled, i, xviii.]

And it is that of Esoteric Brhminism and of the Vedntin Adwaitis. The two modern philosophers, Schopenhauer and von Hartmann teach the same ideas. The Occultists say that:

The psychic and ectenic forces, the ideo-motor and electro-biological powers, latent thought, and even unconscious cerebration theories can be condensed in two words: the Kabalistic Astral Light.[Isis Unveiled, i, 58.]

Schopenhauer only synthesized all this by calling it Will, and contradicted the men of Science in their materialistic views, as von Hartmann did later on. The author of the Philosophy of the Unconscious calls their views an instinctual prejudice.

Furthermore, he demonstrates that no experimenter can have anything to do with matter properly so termed, but only with the forces into which he divides it. The visible effects of matter are but the effects of force. He concludes thereby that that which is now called matter is nothing but the aggregation of atomic forces, to express which the word matter is used; outside of that, for science, matter is but a word void of sense. [Isis Unveiled, i. 59.]

As much, it is to be feared, as those other terms with which we are now concerned, Space, Nirvna, and so on.

The bold theories and opinions expressed in Schopenhauers works differ widely from those of the majority of our orthodox scientists. [While they are to a great extent identical with those of Esoteric Buddhism, the Secret Doctrine of the East.] In reality, remarks this daring speculator, there is neither Matter nor Spirit.

Matter is Ever Giving - (Page 399) The tendency to gravitation in a stone is as unexplainable as thought in the human brain . . . If matter canno one knows whyfall to the ground, then it can alsono one knows whythink. . . . As soon, even in mechanics, as we trespass beyond the purely mathematical, as soon as we reach the inscrutable adhesion, gravitation, and so on, we are faced by phenomena which are to our senses as mysterious as the will and thought in man : we find ourselves facing the incomprehensible, for such is every force in nature. Where is, then, that matter which you all pretend to know so well, and from which being so familiar with ityou draw all your conclusions and explanations, and attribute to it all things? . . . That which can be fully realized by our reason and senses is but the superficial: they can never reach the true inner substance of things. Such was the opinion of Kant. If you consider that there is in a human head some sort of a spirit, then you are obliged to concede the same to a stone. If your dead and utterly-passive matter can manifest a tendency toward gravitation or, like electricity, attract and repel and send out sparks, then as well as the brain it can also think. In short, every particle of the so-called spirit we can replace with an equivalent of matter, and every particle of matter replace with spirit . . . Thus, it is not the Christian division of all things into matter and spirit that can ever be found philosophically exact; but only if we divide them into will and manifestation, which form of division has naught to do with the former, for it spiritualizes everything; all that which is in the first instance real and objective body and matterit transforms into a representation, and every manifestation into will. [Parerga, II., iii, 112: quoted in Isis Unveiled. i. 58.]

The matter of science may be for all objective purposes a dead and utterly passive matter; to the Occultist not an atom of it can be deadLife is ever present in it. We send the reader who would know more about it to our article, Transmigration of Life-Atoms. [ Five Years of Theosophy. p.338. et seq.] What we are now concerned with is the doctrine of Nirvna.

A system of atheism it may be justly called, since it recognizes neither God nor Godsleast of all a Creator, as it entirely rejects creation. The Fecit ex nihilo is as incomprehensible to the Occult metaphysical Scientist as it is to the scientific Materialist. It is at this point that all agreement stops between the two. But if such be the sin of the Buddhist and Brhman Occultist, then Pantheists and Atheists, and also theistical Jewsthe Kabalistsmust also plead guilty to it; yet no one would ever think of calling the Hebrews of the Kabalah Atheists. Except the Talmudistic and Christian exoteric systems there never was a religious Philosophy, whether in the ancient or modern world, but rejected a priori the ex nihilo hypothesis, simply because Matter was always co-eternalized with Spirit.

(Page 400) Nirvna, as well as the Moksha of the Vedntins, is regarded by most of the Orientalists as a synonym of annihilation; yet no more glaring injustice could be done, and this capital error must be pointed out and disproved. On this most important tenet of the Brhmo-Buddhistic systemthe Alpha and Omega of Being or Non-Beingrests the whole edifice of Occult Metaphysics. Now the rectification of the great error concerning Nirvna may be very easily accomplished with relation to the philosophically inclined, to those who, In the glass of things temporal see the image of things spiritual.

On the other hand, to that reader who could never soar beyond the details of tangible material form, our explanation will appear meaningless. He may comprehend and even accept the logical inferences from the reasons giventhe true spirit will ever escape his intuitions. The word nihil having been misconceived from the first, it is continually used as a sledge-hammer in the matter of Esoteric Philosophy. Nevertheless it is the duty of the Occultist to try and explain it.

Nirvna and Moksha, then, as said before, have their being in non-being, if such a paradox be permitted to illustrate the meaning the better. Nirvna, as some illustrious Orientalists have attempted to prove does mean the blowing-out [Prof. Max Mller, in a letter to The Times (April. 1857), maintained most vehemently that Nirvna meant annihilation in the fullest sense of the word. (Chips from a German Workshop, i. 287) But in 1869, in a lecture before the General Meeting of the Association of German Philologists at Kiel. he distinctly declares his belief that the Nihilism attributed to Buddhas teaching forms no part of his doctrine, and that it is wholly wrong to suppose that Nirvna means annihiliation.

(Trubners Amer-and Oriental Lit. Rec., Oct. 16th, 1869.) ] of all sentient existence. It is like the flame of a candle burnt out to its last atom, and then suddenly extinguished. Quite so. Nevertheless, as the old Arhat Ngasena affirmed before the king who taunted him: Nirvna is and Nirvna is eternal. But the Orientalists deny this, and say it is not so. In their opinion Nirvna is not a re-absorption in the Universal Force, not eternal bliss and rest, but it means literally the blowing-out, the extinction, complete annihilation, and not absorption. The Lankvatra quoted in support of their arguments by some Sanskritists, and which gives the different interpretations of Nirvna by the Trthika Brhmans, is no authority to one who goes to primeval sources for information, namely, to the Buddha who taught the doctrine. As well quote the Chrvka Materialists in their support.

Blind Faith Not Expected - (Page 401) If we bring as an argument the sacred Jaina books, wherein the dying Gautama Buddha is thus addressed: Arise into Nirvi [Nirvna] from this decrepit body into which thou hast been sent. . . . Ascend into thy former abode, O blessed Avatra; and if we add that this seems to us the very opposite of nihilism, we may be told that so far it may only prove a contradiction, one more discrepancy in the Buddhist faith. If again we remind the reader that since Gautama is believed to appear occasionally, re-descending from his former abode for the good of humanity and His faithful congregation, thus making it incontestable that Buddhism does not teach final annihilation, we shall be referred to authorities to whom such teaching is ascribed. And let us say at once: Men are no authority for us in questions of conscience, nor ought they to be for anyone else. If anyone holds to Buddhas Philosophy, let him do and say as Buddha did and said; if a man calls himself a Christian, let him follow the commandments of Christnot the interpretations of His many dissenting priests and sects.

In A Buddhist Catechism the question is asked:  

Are there any dogmas in Buddhism which we are required to accept on faith?

A. No. We are earnestly enjoined to accept nothing whatsoever on faith, whether it be written in books, handed down from our ancestors, or taught by sages. Our Lord Buddha has said that we must not believe in a thing said merely because it is said; nor traditions because they have been handed down from antiquity; nor rumours, as such; nor writings by sages, because sages wrote them; nor fancies that we may suspect to have been inspired in us by a Deva (that is, in presumed spiritual inspiration); nor from inferences drawn from some haphazard assumption we may have made; nor because of what seems an analogical necessity; nor on the mere authority of our teachers of masters. But we are to believe when the writing, doctrine, or saying is corroborated by our own reason and consciousness. For this, says he in concluding, I taught you not to believe merely because you have heard, but when you believed of your consciousness, then to act accordingly and abundantly. [See the Kalama Sutta of the Anguttaranikayo, as quoted in A Buddhist Catechism by H. S. Olcott, President of the Theosophical Society. pp. 55.56.]

That Nirvna, or rather, that state in which we are in Nirvna, is quite the reverse of annihilation is suggested to us by our reason and consciousness, and that is sufficient for us personally. At the same time, this fact being inadequate and very ill-adapted for the general reader, something more efficient may be added.

(Page 402) Without resorting to sources unsympathetic to Occultism, the Kabalah furnishes us with the most luminous and clear proofs that the term nihil in the minds of the Ancient Philosophers had a meaning quite different from that it has now received at the hands of Materialists. It means certainly nothingor no-thing. F. Kircher, in his work on the Kabalah and the Egyptian Mysteries [OEdipus gypt., II. I, 291.] explains the term admirably. He tells his readers that in the Zohar the first of the Sephiroth [Sephir, or Aditi (mystic Space). The Sephiroth, be it understood, are identical with the Hindu Prajpatis, the Dhyn Chohans of Esoteric Buddhism, the Zoroastrian Amshaspends, and finally with the Elohimthe Seven Angels of the Presence of the Roman Catholic Church.] has a name the significance of which is the Infinite, but which was translated indifferently by the Kabalists as Ens and Non-Ens (Being and Non-Being); a Being inasmuch as it is the root and source of all other beings; Non-Being because Ain Sophthe Boundless and the Causeless, the Unconscious and the Passive Principleresembles nought else in the Universe.

The author adds:

This is the reason why St. Denys did not hesitate to call it Nihil.

Nihil therefore standseven with some Christian theologians and thinkers, especially with the earlier ones who lived but a few removes from the profound Philosophy of the initiated Pagansas a synonym for the impersonal, divine Principle, the Infinite All, which is no Being or thingthe En or Ain Soph the Parabrahman of the Vednta. Now St. Denys was a pupil of St. Paulan Initiateand this fact makes everything clear.

The Nihil is in esse the Absolute Deity itself, the hidden Power or Omnipresence degraded by   Monotheism into an anthropomorphic Being, with all the passions of a mortal on a grand scale. Union with That is not annihilation in the sense understood in Europe. [According to the Eastern idea, the All comes out from the One and returns to it again. Absolute annihilation is simply unthinkable. Nor can eternal Matter be annihilated. Form may be annihilated: co-relations may change. That is all. There can be no such thing as annihilationin the European sensein the Universe.] In the East annihilation in Nirvna refers but to matter: that of the visible as well as the invisible body for the astral body, the personal double, is still matter, however sublimated. Buddha taught that the primitive Substance is eternal and unchangeable. Its vehicle is the pure, liminous ether, the boundless, infinite Space.

Not a void resulting from the absence of forms, but on the contrary, the foundations of all forms .. . .

What Annihilation Means - (Page 403) [This] denotes it to be the creation of My, all the works of which are as nothing before the uncreated Form [Spirit], in whose profound and sacred depths all motion must cease for ever. [Isis Unveiled. i, 289.]

Motion here refers only to illusive objects, to their change as opposed to perpetuity, restperpetual motion being the Eternal Law, the ceaseless Breath of the Absolute.

The mastery of Buddhistic dogmas can be attained only according to the Platonic method : from universals to particulars. The key to it lies in the refined and mystical tenets of spiritual influx and divine life.  

Saith Buddha:  

Whosoever is unacquainted with my Law, [The Secret Law, the Doctrine of the Heart, so called in contrast to the Doctrine of the Eye. or exoteric Buddhism.] and dies in that state must return to earth until he becomes a perfect Samano [ascetic]. To achieve this object he must destroy within himself the trinity of My. [Illusive matter in its triple manifestation in the earthly, and the astral or fontal Soul (the body) and the Platonian dual Soulthe rational and the irrational one.] He must extinguish his passions, unite and identify himself with the Law [the teaching of the Secret Doctrine], and comprehend the philosophy of annihilation. [Isis Unveiled. i.289.]

No, it is not in the dead-letter of Buddhistical literature that scholars may ever hope to find the true solution of its metaphysical subtleties. Alone in all antiquity the Pythagoreans understood them perfectly, and it is on the (to the average Orientalist and the Materialist) incomprehensible abstractions of Buddhism that Pythagoras grounded the principal tenets of his Philosophy.

Annihilation means with the Buddhistical Philosophy only a dispersion of matter, in whatever form or semblance of form it may be for everything that bears a shape was created, and thus must sooner or later perish, i.e., change that shape; therefore, as something temporal, though seeming to be permanent, it is but an illusion, My; for as eternity has neither beginning nor end, the more or less prolonged duration of some particular form passes, as it were, like an instantaneous flash of lightning. Before we have the time to realize that we have seen it, it is gone and passed for ever; hence even our astral bodies, pure ether, are but illusions of matter so long as they retain their terrestrial outline. The latter changes, says the Buddhist, according to the merits or demerits of the person during his lifetime, and this is (Page 404) metempsychosis. When the spiritual Entity breaks loose for ever from every particle of matter, then only it enters upon the eternal and unchangeable Nirvna. He exists in Spirit, in nothing; as a form, a shape, a semblance, he is completely annihilated, and thus will die no more, for Spirit alone is no My, but the only Reality in an illusionary universe of ever-passing forms.

It is upon this Buddhist doctrine that the Pythagoreans grounded the principal tenets of their philosophy. Can that Spirit which gives life and motion, and partakes of the nature of light, be reduced to nonentity? they ask. Can that sensitive Spirit in brutes which exercises memory, one of the rational faculties, die and become nothing? And Whitelock Bulstrode in his able defence of Pythagoras expounds this doctrine by adding:

If you say they [the brutes] breathe their Spirits into the air, and there vanish, that is all that I contend for. The air indeed is the proper place to receive them, being according to Laertius full of souls; and according to Epicurus full of atoms, the principles of all things; for even this place wherein we walk and birds fly has so much of a spiritual nature that it is invisible, and therefore may well be the receiver of forms, since the forms of all bodies are so; we can only see and hear its effects; the air itself is too fine and above the capacity of the age. What then is the ether to the region above, and what are the influences of forms that descend from thence? The Spirits of creatures, the Pythagoreans hold, who are emanations of the most sublimated portions of etheremanations, breaths, but not forms. Ether is corruptibleall philosophers agree in that:and what is incorruptible is so far from being annihilated when it gets rid of the form that it lays a good claim to immortality.

But what is that which has no body, no form; which is imponderable, invisible, and indivisible that which exists, and yet is not? ask the Buddhists. It is Nirvna, is the answer. It is nothingnot a region, but rather a state. [Isis Unveiled. i. 290.]


[6/16/2012 6:18:55 PM] NGUYEN HUYEN MON: anh Van co goi anh : Khiem Trong Tran chua ?
[6/16/2012 6:20:01 PM] NGUYEN HUYEN MON: anh Van goi them [4:26:46 AM] Thuan Thi Do:
minh546 melinh nguyen
[6/16/2012 6:20:29 PM] NGUYEN HUYEN MON: Anh Van goi them : Nirvana-Moksha
[6/16/2012 6:20:38 PM] NGUYEN HUYEN MON: Khiem Trong Tran
[6/16/2012 6:20:40 PM] Thuan Thi Do: anh noi ong ta add nick anh Van tuc la
[6/16/2012 6:20:46 PM] Thuan Thi Do: atman3030
[6/16/2012 6:47:27 PM] NGUYEN HUYEN MON: anh van goi them nick tuongvan_mel vao hop
[6/16/2012 6:53:35 PM] *** Van Atman added Tường Vn Nguyễn ***
[6/16/2012 7:07:18 PM] NGUYEN HUYEN MON: chi goi cho ho di toi co roi
[6/16/2012 7:08:47 PM] Tường Vn Nguyễn: tuongvan1414@gmail.com
[6/16/2012 7:08:55 PM] Van Atman: 14. - Sử dụng được gic quan bn trong v gic quan bn ngoi, chiến thắng được những dục vọng của Linh Hồn c nhn v đạt được sự hiểu biết; hỡi ệ Tử ! Giờ đy con đ chuẩn bị để thực sự bước vo ường ạo. tm được ường ạo rồi, con hy sẵn sng đi theo n.

Chng ta đ qua khỏi phn nửa Phần Thứ Hai, cho nn lấy lm lạ m biết chỉ by giờ đy chng ta mới bước vo con đường dắt đến sự thật. Lẽ tự nhin, đy l một giai đoạn cao hơn trước. Như chng ti đ ni : Trước nhất l con đường nhập mn, kế đ con đường thiệt thọ mở ra sau cuộc iểm ạo lần thứ nhứt. Cũng thế, ức ế Qun đề cập ở đy việc bước vo con đường dắt đến thực tế. Người ta vẫn gặp cũng tư tưởng nầy ở những trnh độ khc nhau. Vị La Hn bước vo con đường mới, ấy l con đường vo ci Niết Bn, nơi đ sự thật cao hơn sự thật ở ci Bồ ề. Tới phin vị Siu Phm, Ngi bước vo con đường cao thượng hơn nữa, Ngi đến một chỗ thực tế hon ton hơn trước.
Con đường nầy dường như v tận. Hnh như đối với chng ta khng c chỗ cuối cng. Phải chăng chng ta c thể ni : Ci thang dựng ln trước mặt chng ta m nấc cht biến mất trong sự vinh quang m chng ta khng đủ khả năng hiểu được. Một lẽ khc nữa, chng ta biết chắc chắn l sự tiến ha của chng ta cn ko di cả triệu năm nữa. N thật chấm dứt ở đu ? Khng ai biết được điều đ. Chng ta sẽ đi đến Tm Thức của ức Thi DươngThượng ế của chng ta, điều nầy chng ta biết r. C phải l chỗ tận cng đối với chng ta chăng ? Nhưng ti chắc rằng pha ngoi xa cn nhiều sự vinh quang khc sẽ biểu lộ ra nữa. Cn chỗ cuối cng, khng thể ni ci g hết, d cho rằng ở vo trnh độ tiến ha hiện thời của chng ta, d cho những vấn đề như thế đưa đến cho chng ta đi nữa, chng ta cũng khng biết g hết.
ối với ức ế Qun, sự chinh phục những ham muốn của Linh Hồn c nhn l những chinh phục sự ham muốn m chnh Chơn Nhơn c thể cảm biết v chng khng giống như những điều m dưới Trần Thế gọi l Ham Muốn đu. Trong giai đoạn tiến ha cao, phải loại ra hai chướng ngại gọi l: Roupraga v Aroupraga; danh từ nầy c nghĩa l : " muốn sự sống c hnh dạng"(sự sống hữu hnh) v " muốn sự sống khng c hnh dạng" (sự sống v hnh). Khi đạt được Tm Thức Chơn Nhơn, con người thấy trước mắt mnh c hai cch sống : Trước nhất sự sống trong Nhn Thể (Thượng Tr) nghĩa l sự sống trong một hnh dạng, rồi kế đ l sự sống tại ci Bồ ề, theo nghĩa của danh từ nầy l sự sống khng c hnh dạng.
Chơn Nhơn hưởng dụng Tm Thức trong một hnh dạng, v Tm Thức khc khng hnh dạng, sự kỳ diệu nầy gấp đi v khng trạng tả được, bởi v sự sống của Chơn Nhơn trong một hnh dạng trải qua ở chnh giữa những vị Chơn Nhơn khc đồng hng với mnh. Nếu Ngi thức tĩnh tại ci nầy th Ngi thấy chung quanh Ngi c những vị chiếu ra ho quang rực rỡ, thuộc về hạng Thin Thần cũng c m thuộc về loại người cũng c, những vị m ci đời đ từng sản xuất được. Tại ci ring biệt của Chơn Nhơn [141] th đời sống của Ngi thật huy hong m Phm Nhơn khng thể no tưởng tượng nổi. Muốn bắt đầu hiểu đời sống của Chơn Nhơn l sao th phải tưởng tượng một đời sống chung đụng, gần gũi với những bậc vĩ nhn tại ci Trần nầy như cc nh nghệ sĩ, cc nh thi sĩ, cc nh bc học [142], lun cc vị Chơn Sư nữa v thm vo đy năng lực hiểu biết cc vị ấy, năng lực nầy chng ta ở Trần Thế khng c đu.
i đến mức độ cao siu như thế trong sự pht triển của chng ta th người ta mới thấy đ l một sự sống quyến rũ mạnh mẽ, như vậy, ai m được sự sống nầy đem tặng cho m khng nhận v lại ni : Ti khng c một cht ham muốn no điều đ cả th thực hiện được một sự thot ly phi thường.
Sự từ khước của y cn lớn lao hơn nữa, nếu ở ngoi xa hơn v ở trn đời sống hữu hnh l đời sống v hnh, tức l đời sống ở ci Bồ ề để cho y sử dụng; đời sống v hnh gồm chẳng những sự kết hợp m ti mới ni đy m cn gồm sự đồng nhất của mỗi người với tất cả v cn nhiều hơn nữa. Con người sẽ ni : "Ti khng muốn chi hết, d cho đờisống v hnh cũng vậy. Ti hon ton thot ly tất cả những sự ham muốn. D cho, qua trung gian của cc ấng Chơn Sư của chng ta, ức Thượng ế ra lệnh cho ti sống một đời sống hữu hnh hay l đời sống v hnh, ti cũng chấp nhận nhiệm vụ với sự vui mừng lớn lao v lng biết ơn su xa, ti cố gắng hon tất n, nhưng ti khng muốn đời sống hữu hnh hay l đời sống v hnh; ti cũng bằng lng nhận lấy một cng việc tại ci Trần nữa". Ti tưởng t c người c một cht nghĩ về đời sống tại ci Trần l một sự rớt xuống hết sức gớm ghiếc, sau một sự kinh nghiệm như thế trước đy. Trở về trnh độ hiện thời của chng ta, d với những điều kiện hết sức thuận lợiv trong hon cảnh hết sức tốt đẹp, cũng khng khc no rời bỏ một nh sng tuyệt vời m vo trong chốn tối tăm m mịt, bị giam hm tri buộc, khng c sự gip đỡ no cả; bởi v đ l sự tinh vi của những năng lực ring biệt thuộc về mấy cảnh cao m khng c thể thi hnh chng n tại ci Trần. Trong một bức thư nhận được thuở xưa của cc ấng Chơn Sư c ni điều đ. Những người đi tới ci Niết Bn khi trở về Trần Thế th bị Tinh Thần suy nhược trong nhiều tuần lễ. iều nầy rất đng với nhiều huynh đệ người Ấn sau khi xuất thần rất cao hay l Sa-ma-đi (Samadhi) rồi trở về đời sống Hồng Trần. Họ thấy đời sống nầy rất chn nản. Những vị ệ Tử Chơn Sư c kinh nghiệm ở mấy ci cao đ luyện tập khng bị chn nản khi gặp lại tại ci Trần một đời sống chẳng cht chi được vui vẻ, dễ dng.
Người no hiến mnh đặng phụng sự th phải dự bị hon ton hy sinh tất cả trong trường hợp cần thiết. Y phải sẵn sng đi đến hon cảnh no chẳng hạn khi được lệnh, v hiện giờ, từ khước sự sống trong những hnh dạng cao siu cũng như sự sống v hnh ngự trị trn cảnh cao hơn nữa. Ấy l phương thế duy nhất để diệt trừ hai chướng ngại v đ l phận sự của vị La Hn. Cũng c thể được iểmạo lần thứ tư..
[6/16/2012 7:09:16 PM] Phuc: link giang ly http://www.thongthienhoc.com/sach%20giangly%20tnvthinh.htm
[6/16/2012 7:13:45 PM] NGUYEN HUYEN MON: anh van moi anh huynhdinh2 vao dum
[6/16/2012 7:14:02 PM] *** Van Atman added huynhdinh2 ***
[6/16/2012 7:14:48 PM] NGUYEN HUYEN MON: chao anh huynh dinh
[6/16/2012 7:15:45 PM] Van Atman: , chỉ đi khi cảm biết sự ham muốn thong qua về những trnh độ cao siu đ; vậy chng ta khng nn mất hy vọng. Sự đoạn tuyệt hon ton một ch phc như thế khng thực hiện được, nếu khng c một sự pht triển rộng lớn v hết sức tin chắc về sự cần thiết phục vụ. Ở nơi đ c một sự cm dỗ khng thể tưởng tượng được cht no cả.
[6/16/2012 7:17:10 PM] Tường Vn Nguyễn: :)
[6/16/2012 7:17:45 PM] Tường Vn Nguyễn: (y)
[6/16/2012 7:28:17 PM] NGUYEN HUYEN MON: :D
[6/16/2012 7:46:50 PM] Phuc: phim Limitless (2011) | Khng Giới Hạn: 1 nguoi ket noi duoc Thuong Tri bang 1 loai thuoc tam than
[6/16/2012 7:47:18 PM] Phuc: phim rat hay, link http://www.dienanh.net/forums/showthread.php/212053-Limitless-2011-Khong-Gioi-Han
[6/16/2012 7:47:31 PM] Phuc: http://www.dienanh.net/forums/showthread.php/212053-Limitless-2011-Khong-Gioi-Han
[6/16/2012 7:47:49 PM] Tường Vn Nguyễn: :D
[6/16/2012 7:53:47 PM] Tường Vn Nguyễn: da
[6/16/2012 7:58:48 PM] Tường Vn Nguyễn: da
[6/16/2012 8:04:38 PM] Phuc: Van co thac mac gi ben ngoai cac chu de thi cu hoi nhe
[6/16/2012 8:04:47 PM] Tường Vn Nguyễn: da
[6/16/2012 8:04:53 PM] Tường Vn Nguyễn: doi co noi xong
[6/16/2012 8:04:56 PM] Tường Vn Nguyễn: con hoi
[6/16/2012 8:05:05 PM] Phuc: ok
[6/16/2012 8:05:20 PM] Tường Vn Nguyễn: :)
[6/16/2012 8:06:17 PM] Tường Vn Nguyễn: (inlove)
[6/16/2012 8:07:08 PM] NGUYEN HUYEN MON: huan.dana21051
[6/16/2012 8:07:47 PM] NGUYEN HUYEN MON: 219051
[6/16/2012 8:07:48 PM] Thuan Thi Do: huandana219051
[6/16/2012 8:08:08 PM] Phuc: coi chung dau . khg ???
[6/16/2012 8:08:22 PM] Thuan Thi Do: huan.dana219051
[6/16/2012 8:08:25 PM] Tường Vn Nguyễn: huan.dana219051
[6/16/2012 8:11:24 PM] Phuc: anh Huyen mon noi hoi bi nho, de sat micro vao duoc khg anh ?
[6/16/2012 8:12:16 PM] Tường Vn Nguyễn: con co cau hoi muon hoi ah
[6/16/2012 8:27:19 PM] Tường Vn Nguyễn: (y)
[6/16/2012 8:27:37 PM] Tường Vn Nguyễn: da
[6/16/2012 8:31:51 PM] Phuc: Van doc them Hinh tu tuong, cach tao 1 tu tuong va goi di den 1 nguoi nao do : link : http://www.thongthienhoc.com/bai%20vo%20hinhtutuong.htm
[6/16/2012 8:32:38 PM] NGUYEN HUYEN MON: anh huynh dinh mute mic cua anh lai mic on lam
[6/16/2012 8:32:47 PM] NGUYEN HUYEN MON: khi nao noi se mo ra
[6/16/2012 8:37:13 PM] huynhdinh2: anh huyen mon co y gi khac khong?
[6/16/2012 8:37:36 PM] Phuc: anh mo micro nen bi on qua
[6/16/2012 8:38:44 PM] NGUYEN HUYEN MON: anh goi cho anh van atman goi vao moi duoc
[6/16/2012 8:42:47 PM] huynhdinh2: cho toi phat bieu y kien?
[6/16/2012 8:50:05 PM] NGUYEN HUYEN MON: (y)
[6/16/2012 8:51:05 PM] NGUYEN HUYEN MON: nghe
[6/16/2012 8:51:10 PM] NGUYEN HUYEN MON: con nghe
[6/16/2012 8:51:29 PM] Tường Vn Nguyễn: da
[6/16/2012 8:51:38 PM] NGUYEN HUYEN MON: het nghe roi hd
[6/16/2012 8:51:44 PM] Tường Vn Nguyễn: (inlove)
[6/16/2012 8:51:47 PM] Tường Vn Nguyễn: da nghe
[6/16/2012 8:54:15 PM] Tường Vn Nguyễn: (y)
[6/16/2012 8:54:29 PM] Tường Vn Nguyễn: (y)
[6/16/2012 9:01:18 PM] Tường Vn Nguyễn: :)
[6/16/2012 9:07:22 PM] Phuc: Phuc co y kien
[6/16/2012 9:09:13 PM] Tường Vn Nguyễn: :)
[6/16/2012 9:09:23 PM] Tường Vn Nguyễn: sao am thanh bi gi roii
[6/16/2012 9:12:22 PM] Phuc: nghe binh thuong
[6/16/2012 9:12:58 PM] Phuc: Van con cau hoi nao khg ?
[6/16/2012 9:13:13 PM] Tường Vn Nguyễn: da moi nguoi cu trao doi di ah
[6/16/2012 9:13:18 PM] Tường Vn Nguyễn: Van ngoi nghe
[6/16/2012 9:13:19 PM] Tường Vn Nguyễn: :0
[6/16/2012 9:13:23 PM] Tường Vn Nguyễn: :)
[6/16/2012 9:14:51 PM] Tường Vn Nguyễn: (F)
[6/16/2012 9:16:29 PM] NGUYEN HUYEN MON: do la ly thuyet ma thoi , toi muon n oi toi thuc te va thuc hanh
[6/16/2012 9:17:17 PM] Tường Vn Nguyễn: :)
[6/16/2012 9:19:22 PM] Phuc: ong Hai la ly thuyet gia ma :D
[6/16/2012 9:19:41 PM] Phuc: trong nhom phai da dang hoa moi dzui
[6/16/2012 9:19:50 PM] Tường Vn Nguyễn: =.=
[6/16/2012 9:20:45 PM] *** NGUYEN HUYEN MON added huan.dana219051 ***
[6/16/2012 9:21:00 PM] Phuc: neu trinh do ngang nhau, giong nhau thi khong ai nghe ai het
[6/16/2012 9:21:08 PM] NGUYEN HUYEN MON: anh huan vao chua
[6/16/2012 9:21:31 PM] Tường Vn Nguyễn: chu oi
[6/16/2012 9:21:33 PM] Tường Vn Nguyễn: vao chua chu
[6/16/2012 9:21:40 PM] Tường Vn Nguyễn: Om ne chu
[6/16/2012 9:21:47 PM] huan.dana219051: kg duoc
[6/16/2012 9:22:08 PM] Tường Vn Nguyễn: duoc roi ne chu
[6/16/2012 9:22:09 PM] Tường Vn Nguyễn: vo roi ne
[6/16/2012 9:22:22 PM] Phuc: anh goi atman3030 de vao room
[6/16/2012 9:22:36 PM] Tường Vn Nguyễn: (F)
[6/16/2012 9:23:00 PM] huan.dana219051: atman la ai vay
[6/16/2012 9:23:08 PM] NGUYEN HUYEN MON: anh goi atman3030 de vao room
[6/16/2012 9:23:13 PM] Tường Vn Nguyễn: :D
[6/16/2012 9:23:16 PM] Phuc: atman3030
[6/16/2012 9:23:18 PM] NGUYEN HUYEN MON: atman3030 la truong nhom hop nay
[6/16/2012 9:23:21 PM] Phuc: chu room
[6/16/2012 9:23:27 PM] van huan dam: oh
[6/16/2012 9:23:44 PM] Phuc: dang ket noi anh em
[6/16/2012 9:23:53 PM] van huan dam: da
[6/16/2012 9:24:40 PM] Tường Vn Nguyễn: thizzzz
[6/16/2012 9:24:40 PM] van huan dam: nguyen huyen la vay om
[6/16/2012 9:24:43 PM] Tường Vn Nguyễn: thiz nghe lam Huynh
[6/16/2012 9:24:59 PM] Tường Vn Nguyễn: nguyenhuyen la Huynh BachViet do chu
[6/16/2012 9:25:07 PM] van huan dam: oh vay ha
[6/16/2012 9:25:29 PM] van huan dam: lam sao goi atman duoc day
[6/16/2012 9:25:52 PM] Phuc: add nick atman3030
[6/16/2012 9:26:13 PM] Phuc: xong roi nhan vao call
[6/16/2012 9:26:27 PM] van huan dam: ok
[6/16/2012 9:26:28 PM] Phuc: se vao room
[6/16/2012 9:26:31 PM] Tường Vn Nguyễn: ghi nick atman3030 vao chu search do chu
[6/16/2012 9:26:37 PM] van huan dam: ok
[6/16/2012 9:27:52 PM] Tường Vn Nguyễn: (F)
[6/16/2012 9:28:16 PM] van huan dam: xong roi
[6/16/2012 9:28:28 PM] Tường Vn Nguyễn: chua thay chu
[6/16/2012 9:28:37 PM] van huan dam: ua sao vay
[6/16/2012 9:31:11 PM] Tường Vn Nguyễn: duoc roi
[6/16/2012 9:31:14 PM] Tường Vn Nguyễn: chu nghe thay chua
[6/16/2012 9:32:41 PM] Phuc: chao huynh van huan
[6/16/2012 9:32:59 PM] Tường Vn Nguyễn: :* chu Huan
[6/16/2012 9:33:46 PM] NGUYEN HUYEN MON: Huan noi chuyen ma di
[6/16/2012 9:34:41 PM] Phuc: hay do ke di huynh
[6/16/2012 9:43:22 PM] Tường Vn Nguyễn: sao truong sinh hoc bi cho la ta dao vay Huynh BachViet?
[6/16/2012 9:44:24 PM] Tường Vn Nguyễn: Om cung tung la 1 hoc vien cua mon truong sinh hoc ne
[6/16/2012 9:45:15 PM] Tường Vn Nguyễn: da cho con co y kien
[6/16/2012 9:45:54 PM] Tường Vn Nguyễn: da con co y kien
[6/16/2012 9:46:08 PM] Phuc: tam thoi Phuc giai thich viec ta dao nghe, khi khong tu theo cach tu cua Phat To thi nguoi theo dao Phat se noi nguoi kia la ta dao
[6/16/2012 9:46:41 PM] Thuan Thi Do: boi vay toi khong thich di chua hay nha tho vi le do
[6/16/2012 9:47:01 PM] Thuan Thi Do: ho chuyen mon goi nhung nguoi khong cung ton giao voi ho la "ke ngoai dao" co y nghia xau
[6/16/2012 9:50:06 PM] Tường Vn Nguyễn: da
[6/16/2012 9:55:13 PM] Tường Vn Nguyễn: da
[6/16/2012 9:56:14 PM] Tường Vn Nguyễn: (inlove) moi chu
[6/16/2012 9:56:24 PM] van huan dam: lam sao vao noi chuyen day
[6/16/2012 9:56:49 PM] Phuc: co micro khg
[6/16/2012 9:57:00 PM] van huan dam: bam cho nao
[6/16/2012 9:57:15 PM] Phuc: co noi binh thuong
[6/16/2012 9:57:38 PM] van huan dam: kg thay hinh cua huan
[6/16/2012 9:57:53 PM] van huan dam: da
[6/16/2012 9:58:13 PM] Phuc: anh noi thu xem sao
[6/16/2012 9:58:39 PM] van huan dam: da kg co gat do a
[6/16/2012 9:58:47 PM] Tường Vn Nguyễn: chu Huan
[6/16/2012 9:58:50 PM] Tường Vn Nguyễn: mo teamview len
[6/16/2012 9:58:53 PM] Tường Vn Nguyễn: Om wa coi
[6/16/2012 9:59:06 PM] van huan dam: da duoc
[6/16/2012 9:59:32 PM] van huan dam: da doi huan mot chut a
[6/16/2012 10:04:45 PM] Tường Vn Nguyễn: ok
[6/16/2012 10:04:47 PM] Tường Vn Nguyễn: nghe roi chu
[6/16/2012 10:04:49 PM] Tường Vn Nguyễn: tung di chu
[6/16/2012 10:04:56 PM] Tường Vn Nguyễn: (inlove)
[6/16/2012 10:05:01 PM] Tường Vn Nguyễn: :D
[6/16/2012 10:05:09 PM] Tường Vn Nguyễn: (F)
[6/16/2012 10:05:13 PM] Tường Vn Nguyễn: yah,nghe roi`
[6/16/2012 10:05:31 PM] NGUYEN HUYEN MON: (y)
[6/16/2012 10:05:37 PM] Tường Vn Nguyễn: :)
[6/16/2012 10:05:41 PM] NGUYEN HUYEN MON: (F)
[6/16/2012 10:06:57 PM] Tường Vn Nguyễn: ;)
[6/16/2012 10:09:04 PM] NGUYEN HUYEN MON: hom nay khong thay anh truong sinh hoc vao
[6/16/2012 10:10:29 PM] NGUYEN HUYEN MON: anh cu trinh bay tu nhien
[6/16/2012 10:10:42 PM] NGUYEN HUYEN MON: o day toan nhung nguoi da tu tap lau nam roi
[6/16/2012 10:11:14 PM] NGUYEN HUYEN MON: Huan dung ngai , cu tro het nghe di
[6/16/2012 10:16:29 PM] NGUYEN HUYEN MON: ben nhat ngay xua co dao OM
[6/16/2012 10:16:38 PM] NGUYEN HUYEN MON: sau do tro thanh ta dao
[6/16/2012 10:16:49 PM] Tường Vn Nguyễn: :D
[6/16/2012 10:16:55 PM] Tường Vn Nguyễn: ohm ah uhmmmm
[6/16/2012 10:17:39 PM] Tường Vn Nguyễn: (F)
[6/16/2012 10:17:55 PM] NGUYEN HUYEN MON: :D
[6/16/2012 10:18:22 PM] Tường Vn Nguyễn: (F)
[6/16/2012 10:18:52 PM] Tường Vn Nguyễn: (inlove)
[6/16/2012 10:21:20 PM] NGUYEN HUYEN MON: Tay phuong goi la THROAT SINGING - OVERTONE VN Hải Ngoạị c ng Trần Quang Hải cũng l chuyn gia đ
[6/16/2012 10:35:54 PM] NGUYEN HUYEN MON: chị Thuấn lin lạc với đy xem sao http://psyche.net/
[6/16/2012 10:36:26 PM] NGUYEN HUYEN MON: Chị Thuấn c lin lạc với Nhm Tm Linh Mỹ chưa . anh Huyền Cư
[6/16/2012 10:37:28 PM] Thuan Thi Do: vang
[6/16/2012 10:46:43 PM] NGUYEN HUYEN MON: speak in tonge
[6/16/2012 10:47:11 PM] Thuan Thi Do: tongue
[6/16/2012 10:47:31 PM] Thuan Thi Do: co nghia la ngon ngu
[6/16/2012 11:29:07 PM] NGUYEN HUYEN MON: Psychical Courses & Degrees
Resources for Educational Advancement

[6/16/2012 11:49:41 PM] NGUYEN HUYEN MON: Phi Chau co Voodoo va Santeria
[6/16/2012 11:50:15 PM] NGUYEN HUYEN MON: v zoombi
[6/16/2012 11:50:50 PM] NGUYEN HUYEN MON: ba c thể gip người c thể hại người
[6/16/2012 11:53:30 PM] *** Call ended, duration 5:47:54 ***