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[2/1/2014 6:01:32 PM] *** Group call ***
[2/1/2014 6:11:41 PM] Thuan Thi Do: CHAPTER XX
MEDIUMSHIP
A MEDIUM is an abnormally organised person in whom dislocation of the etheric and dense bodies easily occurs. The Etheric Double, when extruded, largely supplies the physical basis for “materialisations.”
Such materialised forms are usually strictly confined to the immediate neighbourhood of the medium, the matter of which they are composed being subject to an attraction which is constantly drawing it back to the body from which it came, so that if kept away from the medium too long the figure collapses, the matter which composes it instantly rushing back to its source.
Such forms are able to exist for a few moments only amidst the intense vibrations of brilliant light.
The condition of mediumship is, on the whole, dangerous, and fortunately comparatively rare : it gives rise to such nervous strain and disturbance. When the Etheric Double is extruded, the double itself is rent in twain; the whole of it could not be separated from the dense body without causing death, since the life-force, or Prâna, cannot circulate without the presence of etheric matter. Even the partial withdrawal of the double produces lethargy in the dense body and almost suspends the vital activities : this dangerous condition is usually followed by extreme exhaustion (see Chapter I., p. 5)
The terrible drain on the vitality, set up by a withdrawal of the means by which the Prâna is circulated, is the reason why mediums are so often in a state of collapse after a séance, and also why so many mediums eventually become drunkards, stimulants being taken in order to satisfy the terrible craving for support by the sudden loss of strength.
Sir William Crookes, on page 41 of his Researches, writes : “After witnessing the painful state of nervous and bodily prostration in which some of these experiments have left Mr. Home – after seeing him lying in almost fainting condition on the floor, pale and speechless – I could scarcely doubt that the evolution of psychic force is accompanied by a corresponding drain on vital force.”
The condition closely resembles the shock which follows a surgical operation.
At a spiritual séance a clairvoyant can see the Etheric Double oozing usually out of the left side of the medium, though sometimes from the whole surface of the body, and it is this which often appears as the “materialised spirit”, easily moulded into various shapes by the thoughts of the sitters, and gaining strength and vitality as the medium sinks into a deep trance. Usually of course, this takes place without any conscious effort on the part of the sitters : it may, however, be achieved deliberately. Thus, H.P.Blavatsky stated that during the remarkable phenomena at the Eddy homestead she deliberately moulded the “spirit” form which appeared into various likenesses, these being seen by the sitters present.
Although etheric matter, moulded into such “spirit” forms, is invisible to ordinary sight, it may nevertheless be able to affect a photographic plate, the latter being sensitive to certain wavelengths of light which leave the human eye unaffected. This is the rationale of the many cases on record where “spirit forms” have appeared on the negative of an ordinary photographic portrait.
In addition, to the matter of the Etheric Double of the medium, it frequently happens at séances that etheric matter is withdrawn also from the bodies of the sitters : hence the lassitude frequently felt by those who attend such séances.
It is only in conditions of perfect passivity that much matter can be withdrawn from the physical body without danger to life. Although the medium is usually conscious all the time in the background, yet any attempt to assert the individuality, or to think connectedly, immediately weakens the materialised form , or brings it back to the “cabinet.” A sudden shock or disturbance, or any attempt to seize the “spirit form” is apt to be in the highest degree dangerous and may even result in death.
In addition to the extrusion of etheric matter, in many cases the dense physical matter, probably chiefly gases and liquids, is also removed at the same time from the body of the medium. Many cases are on record where, during a materialisation, the body of the medium shrivelled perceptibly, the shrunken, wizened appearance of the face being said to be singularly ghastly and unpleasant to see. By actual weighing, the physical body of the medium has been found to be as much as 40 pounds less than normal, whilst the weight of the materialised form has been found to be at least as much as the diminution of the medium’s weight, and usually more than this, presumably owing to the extraction of some dense matter from the bodies of the sitters. In one well known case a materialised form carried the diminished body of the medium – Mr. Eglington.
To an astral entity, who wishes to “manifest” himself or to produce some phenomenon on the physical plane, a medium serves the purpose of providing the necessary etheric matter, which acts as an intermediary to convey the astral forces into physical matter.
A somewhat similar process takes place when a dead drunkard, hovering about a gin-shop, draws round himself a veil of etheric matter, in order that he may absorb the odour of the alcohol for which he craves. Being unable to smell alcohol in the same way as we do, he tries to induce others to become drunk, so that he may be able partially to enter their physical bodies and obsess them, thus once more directly experiencing the taste and other sensations he so ardently desires.
Sometimes only sufficient etheric is withdrawn from a medium to produce an etheric hand, or even just sufficient of the fingers to hold a pencil and write, or to enable “raps” to be made, objects to be overturned or moved, and so forth. Usually, etheric matter, as well as dense physical matter, is withdrawn from the medium and utilised so as to cover an astral shape just sufficiently to make the latter visible to the sitters, the form seen thus not being solid but merely a thin film.
“Spirit” drapery, however, so usual at séances, is frequently made from the clothing of the medium or of a sitter. The texture may be quite coarse, or exceedingly fine, finer in fact than any product of Eastern looms. Occasionally such drapery may be removed from the séance room, sometimes lasting for years, at other times fading away in an hour or so, or even in a few minutes.
There can be no question that, except possibly in vary rare cases, and where every possible precaution is taken, the practise of mediumship is harmful, and may be exceedingly dangerous. Nevertheless, it must be admitted that by its means large numbers of people have acquired knowledge of, or belief in, the reality of the unseen world and of the continuance of life after death. On the other hand, it may be urged that such knowledge or such belief could have been secured in other and less harmful ways.
A trained occultist, for example, connected with any school of “white magic”, would never interfere with the Etheric Double of any man in order to produce a materialisation; nor would he disturb his own if he wished to make himself visible at a distance. He would simply condense and build into and around his astral body a sufficient quantity of the surrounding ether to materialise it, and hold it in that form by an effort of will as long as he needed it.
Most “spirit guides” are well aware of the dangers to which their mediums are exposed, and take every precaution in their power to protect the mediums. Even the “spirits” themselves may occasionally suffer when, for example, a materialised form is struck or wounded, owing to the intimate connection established between the etheric matter of the materialised form and the astral matter of the “spirit’s body.”
It is of course, true that no physical weapon could affect an astral body, but an injury to a materialised form may be transmitted to the astral body by the phenomenon known as "repercussion.”
Owing to the fact that during a materialisation matter may be borrowed from all the sitters present as well as from the medium, a considerable intermixture of such matter may take place, and consequently undesirable qualities or vices in any one of the sitters are liable to react upon the others and most of all upon the medium, who is most drawn upon and is almost certainly the most sensitive person present. Nicotine and alcohol poisoning appear to be especially liable to produce unpleasant effects in this manner.
Mediums of low type inevitably attract eminently undesirable astral entities, who may reinforce their own vitality at the expense of mediums and sitters. Such a “spook” may even attach itself to any one present, who is of low development, with deplorable results.
Cases are known where some outside entity, either incarnate or excarnate, has seized upon the body of a sleeping man and used it, perhaps in sleepwalking, for his own ends. This would be most likely to happen with a person who is mediumistic.
[2/1/2014 7:08:26 PM] Thuan Thi Do: http://thongthienhoc.net/truongbigiao/DaiCuongTiengVoThinh7.htm
[2/1/2014 7:27:07 PM] Thuan Thi Do: http://thongthienhoc.net/truongbigiao/DAI%20CUONG%20TIENG%20NOI%20VO%20THINH%20(%20BAN%20VIET%20TAY%20)%20-%20PDF_Page_167.jpg
[2/1/2014 7:33:10 PM] Thuan Thi Do: http://thongthienhoc.net/truongbigiao/DAI%20CUONG%20TIENG%20NOI%20VO%20THINH%20(%20BAN%20VIET%20TAY%20)%20-%20PDF_Page_169.jpg
[2/1/2014 7:56:18 PM] Thuan Thi Do: Kỳ sau học câu này: http://thongthienhoc.net/truongbigiao/DAI%20CUONG%20TIENG%20NOI%20VO%20THINH%20(%20BAN%20VIET%20TAY%20)%20-%20PDF_Page_174.jpg
[2/1/2014 8:00:04 PM] Thuan Thi Do: In Helena P. Blavatsky’s The Secret Doctrine, akasa is the vehicle through which Divine Ideation manifests. Apart from the physical plane, the lowest manifestation of akasa is the astral light.
[2/1/2014 8:01:32 PM] Thuan Thi Do: En d'Helena Blavatsky La Doctrine Secrète, Akasa est le véhicule par lequel idéation Divine manifeste. Outre le plan physique, la manifestation la plus basse de Akasa est la lumière astrale.
[2/1/2014 8:02:20 PM] Thuan Thi Do: http://theosophy.ph/encyclo/index.php?title=Akasa
[2/1/2014 8:03:47 PM] Thuan Thi Do: http://fr.wikipedia.org/wiki/Akasha_(sanskrit)
[2/1/2014 8:05:55 PM] Thuan Thi Do: https://translate.google.com/translate?sl=en&tl=fr&js=n&prev=_t&hl=vi&ie=UTF-8&u=http%3A%2F%2Fen.wikipedia.org%2Fwiki%2FAkasha
[2/1/2014 8:11:05 PM] Thuan Thi Do: Akasa (Sanskrit) Ākāśa [from ā + the verbal root kāś to be visible, appear, shine, be brilliant] The shining; ether, cosmic space, the fifth cosmic element. The subtle, supersensuous spiritual essence which pervades all space. It is not the ether of science, but the aether of the ancients, such as the Stoics, which is to ether what spirit is to matter. In the Brahmanical scriptures, akasa is used for what the Northern Buddhists call svabhavat, more mystically adi-buddhi (primeval buddhi); it is also mulaprakriti, cosmic spirit-substance, the reservoir of being and of beings. Genesis refers to it as the waters of the deep. It is universal substantial space, and mystically in its highest elements is alaya.
As universal space, it is also known as Aditi, in which lies inherent the eternal and continuously active ideation of the universe producing its ever-changing aspects on the planes of matter and objectivity; and from this ideation radiates the First Logos. This is why the Puranas state that akasa has but one attribute, namely sound, for sound is but the translated symbol of logos (speech) in its mystic sense. Akasa as primordial spatial substance is thus the upadhi (vehicle) of divine thought. Further, it is the playground of all the intelligent and semi-intelligent forces in nature, the fountainhead of all terrestrial life, and the abode of the gods.
Akasa is the noumenon and spiritual substratum of differentiated prakriti, otherwise the seven or ten prakritis, the root or roots of all in the universe. These prakritis are not merely in akasa, but are the manifestations of akasa in its various grades or degrees of evolutionary development. All the ancient nations mythologically deified akasa in one or another of its aspects and powers (cf IU 1:125 for a descriptive listing of the many names anciently used for akasa). It is the indispensable agent in all religious or profane magic: occult electricity, the universal solvent, in another aspect kundalini. “Akasa is the mysterious fluid termed by scholastic science, ‘the all-pervading ether’; it enters into all the magical operations of nature, and produces mesmeric, magnetic, and spiritual phenomena. As, in Syria, Palestine, and India, meant the sky, life, and the sun at the same time; the sun being considered by the ancient sages as the great magnetic well of our universe” (IU 1:140n).
Sometimes the astral light is used as a convenient but inaccurate phrase for akasa. In clarifying the difference between these Blavatsky says: “The Astral Light is that which mirrors the three higher planes of consciousness, and is above the lower, or terrestrial plane; therefore it does not extend beyond the fourth plane, where, one may say, the Akasa begins.
“There is one great difference between the Astral Light and the Akasa which must be remembered. The latter is eternal, the former is periodic. The Astral Light changes not only with the Mahamanvantaras but also with every sub-period and planetary cycle or Round. . . .
“The Akasa is the eternal divine consciousness which cannot differentiate, have qualities, or act; action belongs to that which is reflected or mirrored from it. The unconditioned and infinite can have no relation with the finite and conditioned. . . . We may compare the Akasa and the Astral Light . . . to the germ in the acorn. The latter, besides containing in itself the astral form of the future oak, conceals the germ from which grows a tree containing millions of forms. These forms are contained in the acorn potentially, yet the development of each particular acorn depends upon extraneous circumstances, physical forces, etc.” (TBL 75-6; also IU 1:197).
The astral light is the tablet of memory of earth and of its child the animal-man; while akasa is the tablet of memory of the hierarchy of the planetary spirits controlling our chain of globes, and likewise of their child, each spiritual ego. The astral light is simply the dregs or lowers vehicles of akasa. Gautama Buddha held only two things as eternal: akasa and nirvana. In the Chandogya Upanishad (7:12:1-2) akasa (ether, space) is equated with Brahman.
Akasa-bhuta (Sanskrit) Ākāśa-bhūta [from ākāśa ether, space + bhūta element, existing, being from the verbal root bhū to be, become] The aether element, the Father-Mother element, third in the descending scale of seven cosmic bhutas which in the Upanishads are reckoned as five, and in Buddhist writings as four. Akasa-bhuta has its analog in the Third Logos, which because it is formative or creative is called Father-Mother. Not the ether, which is merely one of its lowest principles and only slightly more ethereal than physical matter.
Akasa-sakti (Sanskrit) Ākāśa-śākti [from ākāśa ether, space + śakti power, energy, from the verbal root śak to be strong, able] Used by Blavatsky for the soul or energy of prakriti: “The Tibetan esoteric Buddhist doctrine teaches that Prakriti is cosmic matter, out of which all visible forms are produced; and Akasa that same cosmic matter — but still more imponderable, its spirit, as it were, ‘Prakriti’ being the body or substance, and Akasa-Sakti its soul or energy” (BCW 3:405n). Each divinity is supposed to have his sakti (active energy), mythologically referred to as his consort or feminine counterpart. Thus akasa-sakti is used as the akasa-power in the all-various differentiations of prakriti.
Akasa-tattva (Sanskrit) Ākāśa-tattva [from ākāśa ether, space + tattva thatness, reality from tat that] The brilliant, shining, spiritually luminous, evolving substratum of nature; the third in the descending scale of the seven tattvas. According to one manner of enumerating the cosmic procession of consciousnesses, this tattva corresponds to the feminine aspect of the creative or Third Logos; but as nature repeats itself constantly in its processes of evolutionary unfolding, it is likewise proper to derive the subordinate First Logos from akasa when it is considered as virtually identical with mulaprakriti. In view of this repetitive functioning in nature, it is important not to allow the mind to crystallize around any one definition of a stage in any series of “descents” as being the only stage properly so described. This is seen with the First Logos: adi-tattva, first of the five or seven tattvas, may be called the First Logos; from another aspect the First Logos is born from akasa-tattva as the formative or creative mental impulse.
Akasic [from Sanskrit ākāśa
[2/1/2014 8:12:34 PM] *** Group call ***
[2/1/2014 8:47:07 PM] Thuan Thi Do: http://www.youtube.com/watch?v=kSoHzxSsnwU
[2/1/2014 8:48:30 PM] *** Thuan Thi Do added NGUYEN HUYEN MON ***
[2/1/2014 9:13:09 PM] *** Call ended, duration 59:57 ***
[2/1/2014 9:13:15 PM] *** Group call ***
[2/1/2014 10:09:33 PM] Van Atman: Chi Thuan co the gui youtube hom truoc thu viec Anh Chanh thuyet trinh tai chi bo anh Hiep???
[2/1/2014 10:10:52 PM] *** Thuan Thi Do added hiep to ***
[2/1/2014 10:15:03 PM] *** Call ended, duration 1:01:01 ***
[2/1/2014 10:19:54 PM] Thuan Thi Do: http://www.youtube.com/watch?v=DyAfAAjQziI
[2/1/2014 10:22:31 PM] Thuan Thi Do: http://thongthienhoc.net/video.htm
[2/1/2014 11:16:50 PM] Thuan Thi Do: o tren "tien thien khí ảnh" akasa
[2/1/2014 11:17:03 PM] Thuan Thi Do: hello anh Truc Lam
[2/1/2014 11:17:12 PM] Thuan Thi Do: hello anh Minh
[2/1/2014 11:17:30 PM] TrúcLâm: Xin chào cả nhà
[2/1/2014 11:17:42 PM] Thuan Thi Do: anh biet anh Thuận chứ ?
[2/1/2014 11:18:00 PM] Thuan Thi Do: Nguyen Huyen Mon đó
[2/1/2014 11:18:01 PM] TrúcLâm: Nghe tiếng thôi chị
[2/1/2014 11:20:44 PM] Thuan Thi Do: mình có trụ vào thể phách không ?
[2/1/2014 11:25:29 PM] Thuan Thi Do: co le anh Huyen Mon khong nam vung giao ly Thong Thien Hoc nen khong phan biet duoc cai phach va cai via
[2/1/2014 11:54:28 PM] Thuan Thi Do: http://thongthienhoc.net/anhhai/anhhai.htm
[12:00:31 AM] *** Call ended, duration 5:58:46 ***
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