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[6:12:38 PM] *** Group call ***
[6:16:06 PM] Thuan Thi Do:
In view of what was said above i.e.. that there is no compulsion to re-form the causal body, it follows that the time which remains to the Initiate, before he reaches the level of Adeptship, need not involve a descent to the physical plane at all, and therefore he may not take what we ordinarily mean by incarnations.
Nevertheless, in the great majority of cases, incarnations upon the physical plane are taken, because the man has work to do, upon that plane, for the Great Brotherhood.
The buddhic consciousness gives one a realisation of the One Consciousness, penetrating all—the One Consciousness of God, in fact. Such realisation gives a sense of the utmost safety and confidence ,the most tremendous impulse and stimulus imaginable. Yet at first it might be alarming, because a man might feel that he was losing himself. This is, of course, not the case. The Christ said : "He that loseth his life for My sake shall find it". Christ represents the buddhic ( Page 273 ) principle, and is saying : "He who, for My sake - i.e., for the development of the Christ within him -will put aside the causal vehicle, in which he has been living for so long, will find himself, will find the far grander and higher life". To do this needs some courage, and it is a startling experience the first time that one is wholly in the buddhic vehicle, and finds that the causal body, upon which one has been depending for thousands of years, has vanished. But, when the experience does come, the man will know with absolute certainty that the Self is one. The idea cannot be conveyed, but it will be known when experienced, and nothing will ever again shake that certainty.
When the buddhic consciousness fully impresses the physical brain, it gives such a new value to the factors of life that a man no longer looks upon a person or object, but is that person or object. He is able to recognise the motives of others as his own motives, even though he perfectly understands that another part of himself, possessing more knowledge, or a different view point, may act quite differently.
[6:16:29 PM] Thuan Thi Do:
It must not, however, be supposed that when a man enters upon the lowest subdivision of the buddhic plane he is at once fully conscious of his unity with all that lives. That perfection of sense comes only as the result of much toil and trouble, when he has reached the highest subdivision of the buddhic plane. Step by step, sub-plane by sub-plane, the aspirant must win his way for himself, for, even at that level, exertion and effort are still necessary, if progress is to be made.
This work of developing himself on sub-plane after sub-plane now lies before the candidate. He is now definitely upon the Path of Holiness, and is described in the Buddhist system as the Sotapatti or Sohan, "he who has entered the stream"; among the Hindus he is called the Parivrajaka, which means the "wanderer", one who no longer feels that any place in the three lower worlds is his abiding-place or refuge.
The subject of buddhic consciousness will be considered rather more fully in the next chapter.
( Page 274 )
Three factors, all interdependent, are involved in a man's fitness for first Initiation. First : he must be in possession of a sufficient amount of the well known "Qualifications" [vide The Mental Body, page 294]. Second : the ego must have so trained his lower vehicles that he can function perfectly through them, when he wishes to do so: expressed in another way, he must have effected what is called the junction of the lower and higher selves. Third : he must be strong enough to stand the great strain involved, which extends even to the physical body.
All Initiates, however, are by no means equal in development, any more than all men who take the degree of Master of Arts are equal in knowledge. Whilst there is a certain attainment required for Initiation, some may have achieved far more than the minimum demanded in some directions.
Hence, for similar reasons, there may be considerable variation in the interval between Initiations. A man who has just taken the First Initiation may, nevertheless, possess a considerable share of the qualifications for the Second; therefore for him the interval between the two may be unusually short. On the other hand, a candidate who had only just sufficient strength in all directions to enable him to pass through the First, would have slowly to develop within himself all the additional faculties and knowledge necessary for the Second, so his interval would probably be long.
Initiation has the effect of altering the "polarity" of the man's mental and causal vehicles, so that he can be used as others cannot, however highly they may be developed along other lines.
Comparing the First with the Fifth Initiation, we have seen that for the First the higher and lower self must be unified, so that there shall be nothing but the ego working in the personality: for the Fifth, there shall be nothing in the ego that is not approved or inspired by the Monad.
Whenever the Monad touches our lives down here, he comes as a god from above. In all cases of Initiation he ( Page 275 ) flashes down, and for a moment becomes one with the ego, just as the Monad and ego will be permanently one when Adeptship is attained. At certain other important and critical times the Monad flashes down, as in the case mentioned in The Lives of Alcyone, when Alcyone took a pledge to the Lord Buddha.
Thus, at the First Initiation, the personality ceases to have a will of its own—except when it forgets -and lives only to serve the higher. The ego is now active through the personality in the lower planes, and is beginning to realise the existence of the Monad, and to live according to its will. The Monad himself has determined the path for the ego's evolution; and he can choose no other, because he is becoming himself, gaining release from the bondage even of the higher planes.
Another way of expressing this truth is to say that, ,just as the man on the Probationary Path has to learn to get rid of all that we speak of as the personality, so the Initiate must get rid of his individuality, of the reincarnating ego, so that at the end of the Path his life will be entirely under the direction of the Monad.
The individuality, or ego, is a very wonderful thing - complex , exceedingly beautiful and marvellously adapted to its surroundings, a glorious being indeed. The idea of the separated self is ingrained in us, and is part of the very ego which is the one permanent thing about us, so far as we know. In the earlier stages this idea of the separated self had to be developed and strengthened, it being, in fact, the source of our strength in the past. But nevertheless, this "giant weed" has to be killed out at one time or another. The strong can tear it out from themselves at the beginning of their development. The weak must wait and let it go on growing while they are developing sufficient strength to kill it out. For them that is unfortunate, because the longer it is allowed to persist the more closely it becomes intertwined with the nature of the man.
Hence, all systems of occult teaching agree in advising students to try from the very beginning to get rid of the ( Page 276 ) illusion of separateness. The man has to learn that behind the individuality itself there is the Monad; that will seem the true Self, when he has laid aside the individuality. Beyond even that he will in due time learn to realise for himself that even the Monad is but a spark in the Eternal Flame.
Only as the lower self or personality becomes pure from all breath of passion as the lower manas frees itself from kama, can the "shining one" impress it. H.P.Blavatsky writes : "It is when the trinity -Atma-Buddhi-Manas - in anticipation of the final triumphant reunion beyond the gates of corporeal death became for a few seconds a unity, that the candidate is allowed, at the moment, of initiation, to behold his future self. Thus we read in the Persian Desatir of the "resplendent one"; in the Greek philosopher- Initiates of the Augoeides—the self-shining "blessed vision resident in the pure light"; in Porphyry, that Plotinus was united to his ‘god' six times during his lifetime, and so on." [Isis Unveiled II, pages 114-115].
This "trinity" made into unity is the "Christ" of all mystics. When, in the final Initiation, the candidate has been outstretched on the floor, or altar stone, and has thus typified the crucifixion of the flesh, or lower nature, and when from this "death" he has "risen again" as the triumphant conqueror over sin and death, he then, in the supreme moment, sees before him the glorious presence, and becomes "one with Christ", is himself the Christ. Thenceforth he may live in the body, but it has become his obedient instrument; he is united to his true Self, Manas made one with Atma-Buddhi, and, through the personality which he inhabits, he wields his full powers, as an immortal spiritual intelligence.
While he was struggling in the toils of the lower nature, Christ, the spiritual ego, was daily crucified in him; but, in the full adept, the Christ has risen triumphant, lord of himself and of nature. The long pilgrimage of manas is over, the cycle of necessity is ( Page 277 ) trodden, the wheel of rebirth ceases to turn, the Son of Man has been made perfect by suffering.
Until this point is reached, "the Christ" is the object of aspiration. The "ray" is ever struggling to return to its source, the lower manas ever aspiring to rebecome one with the higher. It is this continual yearning towards reunion which clothes itself as prayer, as inspiration, as "seeking after God". "My soul is athirst for God, for the living God", cries the eager Christian. This cry is the inextinguishable impulse upwards of the lower self to the higher. Whether the..
[6:48:19 PM] Thuan Thi Do: In view of what was said above i.e.. that there is no compulsion to re-form the causal body, it follows that the time which remains to the Initiate, before he reaches the level of Adeptship, need not involve a descent to the physical plane at all, and therefore he may not take what we ordinarily mean by incarnations.
[8:08:01 PM] Thuan Thi Do: http://www.theosociety.org/pasadena/sd/sd1-1-07.htm
[8:20:57 PM] Thuan Thi Do: English Secret Doctrine đọc tới : Vol. 1, Page 138 THE SECRET DOCTRINE.
[8:21:21 PM] Thuan Thi Do: * Says the lecturer on p. 306: “Evolution is commenced by the intellectual energy of the Logos, not merely on account of the potentialities locked up in Mulaprakriti. This light of the Logos is the link . . . between objective matter and the subjective thought of Eswara (or Logos). It is called in several Buddhist books Fohat. It is the one instrument with which the Logos works.”
[8:22:08 PM] Thuan Thi Do: GLBT trang 424
[9:13:49 PM] Thuan Thi Do: http://en.wikipedia.org/wiki/Alice_Bailey
[10:02:49 PM] Phuc: sal rachele
[10:03:52 PM] Phuc: Có rất nhiều cách tinh luyện các Thể con người, Phúc xin thống kê lại như sau:
1/-Phương pháp thanh lọc Thụ động:
Năng lượng xấu đă tồn tại trong các Thể ở kiếp này hoặc từ nhiều kiếp khác nhau, để thanh lọc bạn có thể sử dụng các cách sau:
-sử dụng ánh sáng của tha lực
ví dụ: kêu gọi sự hổ trợ của thượng đế thông qua Chân sư Saint Germain tuôn tràn ánh sáng tím tẩy rữa, làm sạch năng lượng xấu trong Thể xác và các Thể thanh c̣n lại.
-sử dụng ánh sáng tự lực
ví dụ: tự tạo ánh sáng vàng kim để điều trị những chỗ năng lượng trên Thể phách bị tắt hoặc rối loạn dẫn đến bị bệnh trên Thể xác
-dùng âm thanh tạo rung động hàn gắn các Thể bị mất quân b́nh
ví dụ: tụng kinh, đọc thánh ngữ OM, phát âm thanh như hát hay được chơi trên dụng cụ âm nhạc,…
-sử dụng h́nh tư tưởng
ví dụ: trong quá khứ (của 1 kiếp hoặc nhiều kiếp) Thể t́nh cảm bị tổn thương do vấn đề nào đó, tạo h́nh tư tưởng đối nghịch (vui vẽ, yêu đời) ghi đè lên phần t́nh cảm bị tổn thương tạo sự quân b́nh trên Thể đó.
-Thiền định dưới một khuôn mẫu năng lượng được phát ra bởi kết cấu có thể cân bằng hoặc ḥa hợp với năng lượng các Thể thanh của bạn
[8:22:08 PM] Thuan Thi Do: GLBT trang 424
[10:04:07 PM] Thuan Thi Do: http://www.salrachele.com/
[10:08:52 PM] *** Call ended, duration 3:56:45 ***