Họp Thông Thiên Học qua Skype ngày 1 tháng 11 năm 2014

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[6:04:32 PM] *** Group call ***
[6:04:49 PM] Thuan Thi Do:
It seems probable that, in the majority of cases, the exact time and manner of a man's death are not decided before or at his birth. Astrologers often assert that they cannot foretell the death of a subject, though they can calculate that, at a certain time, malefic influences will be strong, so that the man may die then: if, however, he does not die then, his life will continue, until a certain other occasion, when evil aspects again threaten him, and so on.

It is likely that these uncertainties represent points, which are left open for later decision, depending largely upon the modifications introduced by the action of the man, during his life, and by the use which he makes of his opportunities.

In any event, we should avoid the error of attaching an exaggerated importance to the time and manner of death. We may be assured that Those, who are in charge of such matters, possess a much truer appreciation of relative values, and have regard to the progress of the ego concerned, as the one matter of importance.

Whilst we are dealing with the subject of death, it may be mentioned that the fundamental objection to killing is that it interferes with the course of evolution. To kill a man is to cut him off from the opportunity which he would otherwise have had in that body. He will, of course, have another body later on, but he has been delayed, and additional trouble has been given to the agents of karma in finding another place for his evolution.

It is obviously much more serious to kill a man than an animal, because the man has to develop an entirely new personality, whereas the animal goes back to the group-soul, from which another incarnation is a comparatively easy matter, but even this lesser amount of karma should not be generated thoughtlessly or needlessly.

To an advanced Ego, all the earlier stages of childhood are exceedingly wearisome. Sometimes a really advanced person avoids all this, by asking some one else to give him an adult body, a sacrifice which any of his disciples would always be delighted to make for him.

This method, however, also has its drawbacks. Every body has its own little peculiarities and habits, which cannot readily be changed, so that it must to some extent be a misfit to another ego. In the case under consideration, the man would have retained his old mental and astral bodies, which are, of course counterparts of his previous physical body. To adapt these to the new physical body, grown by some one else, may obviously often be a very difficult business. Further, if the new physical body be a baby, this adaptation can be done gradually, but, if it is an adult body, it has to be done immediately, which means an amount of strain that is distinctly unpleasant.

In The Etheric Double , p. 67, it was explained how the new physical body is gradually built into the mould provided by the etheric double, this etheric double being built in advance for the incoming ego by an elemental, which is a joint thought-form of the four Devarajas.

This elemental takes charge of the body from the first, but, some time before the physical birth takes place, the ego also comes into contact with his future habitation, and from that time onwards the two forces are working side by side. Sometimes the characteristics, which the elemental is directed to impose, are but few in number and consequently it is able to retire at a comparatively early age, and to leave the ego in full control of the body. In other cases, where the limitations are of such a character that a good deal of time is necessary for their development, it may retain its position until the body is seven years old.

In the majority of cases, however, the actual work done by the ego, upon the new vehicles, up to the point at which the elemental withdraws, is inconsiderable. He is certainly in connection with the body, but generally pays little attention to it, preferring to wait until it has reached a stage where it is more responsive to his efforts.

During the embryonic period, whilst the physical body is being built, out of the substance of the mother, the ego broods over the mother, but can do little towards the shaping of the body. The embryo is unconscious of its future, dimly conscious only of the flow of maternal life, impressed by maternal hopes and fears, thoughts and desires. Nothing from the ego can affect it, save a feeble influence coming through the physical permanent atom, and it does not share, because it cannot answer to, the wide-reaching thoughts ,the aspiring emotions of the ego, as expressed by him in his causal body.
[6:55:55 PM] Thuan Thi Do:
During the years whilst the ego is slowly coming into full touch with the new vehicles, he is, on his own plane, carrying on his own wider, richer life. His touch with the new physical body is manifested as the growth of the brain consciousness.

Egos differ greatly in the interest which they take in their physical vehicles: Some hover over them anxiously from the first, and take a good deal of trouble about them, while others are almost entirely careless with regard to the whole matter.

The case of the Adept is very different. As there is no evil karma to be worked, out, no artificial elemental is at work, and the ego himself is in sole charge of the development of the body from the beginning, finding himself limited only be heredity.

This enables a far more refined and delicate instrument to be produced: but it also involves more trouble for the ego, and engages for some years a considerable, amount of his time end energy. Consequently, for this, and no doubt for other reasons also, an Adept does not wish to repeat the process more often, than is strictly necessary, and He therefore makes His physical body last as long as possible.

Whilst our bodies grow old and die, for various reasons, from inherited weakness, disease, accident, self-indulgence, worry and overwork, in the case of the Adept none of these causes are present, though we must, of course, remember that His body is fit for work, and capable of endurance, immeasurably beyond those of ordinary men.

In the case of the ordinary man, there seems to be but little continuity of personal appearance life after life, though cases of strong similarity have been found. As the physical body is to some extent an expression of the ego, and the ego remains the same, there must be some cases where it expresses itself in similar forms. But as a rule, racial, family and other characteristics over-ride this tendency.

When an individual is so advanced that the personality and ego are unified, the personality tends to have impressed upon it the characteristics of the glorified form in the causal body, which, of course is relatively permanent.
[6:55:59 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_178.jpg
[6:57:19 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_179.jpg
[6:58:04 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_180.jpg
[7:07:17 PM] Thuan Thi Do: THE DRAGON AND THE LOGOI.
(beer) “The “Dragon of Wisdom” is the One, the “Eka” (Sanskrit) or Saka. It is curious that Jehovah’s name in Hebrew should also be One, Echod. “His name is Echod”: say the Rabbins. The philologists ought to decide which of the two is derived from the other — linguistically and symbolically: surely, not the Sanskrit? The “One” and the Dragon are expressions used by the ancients in connection with their respective Logoi. Jehovah — esoterically (as Elohim) — is also the Serpent or Dragon that tempted Eve, and the “Dragon” is an old glyph for “Astral Light” (Primordial Principle), “which is the Wisdom of Chaos.” Archaic philosophy, recognizing neither Good nor Evil as a fundamental or independent power, but starting from the Absolute all (Universal Perfection eternally), traced both through the course of natural evolution to pure Light condensing gradually into form, hence becoming Matter or Evil. It was left with the early and ignorant Christian fathers to degrade the philosophical and highly scientific idea of this emblem (the Dragon) into the absurd superstition called the “Devil.” They took it from the later Zoroastrians, who saw devils or the Evil in the Hindu Devas, and the word Evil thus became by a double transmutation D’Evil in every tongue (Diabolos, Diable, Diavolo, Teufel). But the Pagans have always shown a philosophical discrimination in their symbols. The primitive symbol of the serpent symbolised divine Wisdom and Perfection, and had always stood for psychical Regeneration and Immortality. Hence — Hermes, calling the serpent the most spiritual of all beings; Moses, initiated in the wisdom of Hermes, following suit in Genesis; the Gnostic’s Serpent with the seven vowels over its head, being the emblem of the seven hierarchies of the Septenary or Planetary Creators. Hence, also, the Hindu serpent Sesha or Ananta, “the Infinite,” a name of Vishnu, whose first Vahan or vehicle on the primordial waters is this serpent.* Yet they all made a difference between the good and the bad Serpent (the Astral Light of

Footnote(s) ———————————————
* Like the logoi and the Hierarchies of Powers, however, the “Serpents” have to be distinguished one from the other. Sesha or Ananta, “the couch of Vishnu,” is an allegorical abstraction, symbolizing infinite Time in Space, which contains the germ and throws off periodically the efflorescence of this germ, the manifested Universe; whereas, the gnostic Ophis contained the same triple symbolism in its seven vowels as the One, Three and Seven-syllabled Oeaohoo of the Archaic doctrine; i.e., the One Unmanifested Logos, the Second manifested, the triangle concreting into the Quaternary or Tetragrammaton, and the rays of the latter on the material plane.

the Kabalists) — between the former, the embodiment of divine Wisdom in the region of the Spiritual, and the latter, Evil, on the plane of matter.* Jesus accepted the serpent as a synonym of Wisdom, and this formed part of his teaching: “Be ye wise as serpents,” he says. “In the beginning, before Mother became Father-Mother, the fiery Dragon moved in the infinitudes alone” (Book of Sarparajni.) The Aitareya Brahmana calls the Earth Sarparajni, “the Serpent Queen,” and “the Mother of all that moves.” Before our globe became egg-shaped (and the Universe also) “a long trail of Cosmic dust (or fire mist) moved and writhed like a serpent in Space.” The “Spirit of God moving on Chaos” was symbolized by every nation in the shape of a fiery serpent breathing fire and light upon the primordial waters, until it had incubated cosmic matter and made it assume the annular shape of a serpent with its tail in its mouth — which symbolises not only Eternity and Infinitude, but also the globular shape of all the bodies formed within the Universe from that fiery mist. The Universe, as well as the Earth and Man, cast off periodically, serpent-like, their old skins, to assume new ones after a time of rest. The serpent is, surely, a not less graceful or a more unpoetical image than the caterpillar and chrysalis from which springs the butterfly, the Greek emblem of Psyche, the human soul. The “Dragon” was also the symbol of the Logos with the Egyptians, as with the Gnostics. In the “Book of Hermes,” Pymander, the oldest and the most spiritual of the Logoi of the Western Continent, appears to Hermes in the shape of a Fiery Dragon of “Light, Fire, and Flame.” Pymander, the “Thought Divine” personified, says: The Light is me, I am the Nous (the mind or Manu), I am thy God, and I am far older than the human principle which escapes from the shadow (“Darkness,” or the concealed Deity). I am the germ of thought, the resplendent Word, the Son of God. All that thus sees and hears in thee is the Verbum of the Master, it is the Thought (Mahat) which is God, the Father.†
[7:10:12 PM] Thuan Thi Do: http://www.theosociety.org/pasadena/sd/sd1-1-04.htm
[7:28:38 PM] Thuan Thi Do: He shines forth as the Sun. He is the blazing Divine Dragon of Wisdom. The Eka is Chatur (four), and Chatur takes to itself three, and the union produces the Sapta (seven) in whom are the seven which become the Tridasa‡ (the thrice ten) the hosts and the multitudes (beer)
[9:59:03 PM] *** Call ended, duration 3:54:51 ***