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[12/20/2014 6:01:50 PM] *** Group call ***
[12/20/2014 6:04:03 PM] Thuan Thi Do: CHAPTER XXVI


(Page 189) In The Mental Body we examined the relationship between the personality and the ego, principally from the point of view of the personality. It is now necessary to study more deeply the relationship between the ego and the personality, this time from the point of view of the ego.

Let us recapitulate the main facts regarding the constitution of man as Monad, Ego and Personality.

The fragment of The Divine Life, which we know as the Monad, manifests itself upon the plane ofÂtma as the triple spirit [vide -Diagram XII, p. 36].

Of these three aspects, one, the spirit itself, remains upon its own plane, that of Âtma. The second, that of intuition, or pure reason, as it is sometimes called, puts itself down one stage, and expresses itself through the matter of the plane of Buddhi. The third aspect, that of intelligence,puts itself down two planes, and expresses itself through the matter of the higher mental plane.

This expression of the Monad, on the planes of Âtma., Buddhi and manas, is the ego, or individuality.

The ego expresses itself on the lower planes as a personality, which is also triple in its manifestation, and is, moreover, an accurate reflection of the arrangement of the ego. But, like other reflections, it reverses itself.

Intelligence, or higher manas, reflects itself in lower manas. Pure reason, or Buddhi, reflects itself inthe astral body: and, in some way much more difficult to comprehend, the spirit of Âtma. reflects itself upon the physical plane.

There is always a link or line of communication (Page 190) between the higher self, or ego, and the lower self, or personality. This link is known as antahkarana. This Samskrit word means the inner organ, or inner instrument. H.P.Blavatsky spoke of it as the link, channel or bridge between higher manas and kama-manas during incarnation. Speaking of one who can unite kama-manas with higher manas, through the lower manas, she speaks of lower manas, when pure and free from kama, as the antahkarana.

The antahkarana may be regarded as the arm stretched out, between the little piece of the ego that is awakened, and the part put down, the hand. When the two are perfectly joined, i.e., when the ego and the personality are perfectly in tune,and united,then the attenuated thread of antahkarana cease to exist. Its destruction implies that the ego no longer needs an instrument, but works directly on the personality: when one will operates the ego and the personality, then there is no longer any need for antahkarana.

The term antahkarana, or internal agency, is used also in another sense, to denote the whole of the triple higher self or ego, because this is the channel or bridge between the Monad and the lower self.

In its earlier stages, man's evolution consists in the opening of this antahkarana, or line of communication, so that the ego may be increasingly able to assert himself through it, and finally entirely to dominate the personality, so that it may have no separate thought or will, but may be merely, as it should be, an expression of the ego on the lower planes, so far , of course as the limitations of the lower planes permit.

The link that binds the lower to the higher self is often spoken of as a thread - a thread of silver, as befits an emblem of purity.

The heart is the centre in the body for the higher triad, Âtma., buddhi, manas, so that when the consciousness is centred in the heart, during meditation, it is most susceptible to the influence of the higher self,or ego. The head is the seat of the psycho-intellectual man; it has its various functions in seven cavities, including the (Page 191) pituitary body and the pineal gland. He who in concentration can take his consciousness from the brain to the heart should be able to unite kama-manas to the higher manas, through the lower manas, which, when pure and free from kama, is the antahkarana. He will then be in a position to catch some of the promptings of the higher triad.

The man who is absolutely untrained has practically no communication with the ego: the Initiate on the other hand, has full communication. Consequently we find, as is to be expected, that there are men at all stages between these two extremes.

The student will by this time have appreciated the enormous importance of realising the existence of this connection between the higher and lower self, and of doing everything that he can to strengthen that link so that the ego and the personality may gradually come to function as one entity. To help him in this task may, perhaps, be regarded as the grand motif of this series of four books, explanatory of man's constitution, and the various bodies through which he functions.

Whilst endeavouring in many ways and by many devices, to appreciate and realise the great difference between the viewpoints of the personality and the ego, we must ever bear in mind, as has been repeatedly said, that there is only one consciousness; yet often we clearly feel two, and are led to wonder, whether the ego is entirely dissociated from the physical body. We must, however, realise that there is only one consciousness, the apparent difference being caused by the limitations of the various vehicles.

We should not therefore, imagine that there are two entities in man. There never is any lower self as a separate being, but, as we have seen, the ego puts down a tiny portion of himself into the personality, in order to experience the vibrations of the lower planes.

The fundamental identity between higher and lower manas must be kept constantly in mind. For convenience' sake, we distinguish between them; but the difference is one of functioning activity, not of nature. (Page 192) Lower manas is one with higher manas, in the same way that the ray is one with the sun.

The tiny fragment of the ego, which is put down into the personality, is the point of consciousness which clairvoyants can see moving about in the man. According to one system of symbology, it is seen as "the golden man the size of a thumb," who dwells in the heart. Others, however, see it rather in the form of a star, a brilliant star of light.

A man may keep his Star of Consciousness where he will; that is to say, in any one of the seven principal chakrams or centres of the body. Which of these is most natural to a man depends largely upon his type or "ray", and probably also upon his race and sub-race.

Men of the Fifth Root Race nearly always keep this consciousness in the brain, in the centre dependent upon the pituitary body. There are, however men of other races to whom it comes more natural to keep it habitually in the heart, the throat or solar plexus.

The Star of Consciousness is thus the representative of the ego in the lower planes, and, as it manifests through the lower vehicles, we call it the personality, the man as he is known to his friends down here.

Although, as we have seen, the ego is but a fragment of the Monad, yet he is complete as an ego in his causal body, even when his powers are undeveloped; whereas in the personality there is but a touch of his life.

Furthermore, whilst in the case of the ordinary man, the consciousness of the ego on his own plane is only partial and vague, yet so far as it is active, it is always on the side of good, because it desires that which is favourable to its own evolution as a soul.

In fact, the never-changing desire of the ego is for progress, for the unfoldment of the higher self, and for bringing of the lower vehicles into tune as its instruments.

Any of those thoughts that we call evil are for the ego impossible; for, in the ego, so far as any quality is developed, it is pure. If, for example, affection is there, (Page 193) it is utterly untainted by jealousy, envy or selfishness. It is a mirror of the divine love, in so far as the ego can reproduce it at his level.
[12/20/2014 7:02:57 PM] Thuan Thi Do: It is a mirror of the divine love, in so far as the ego can reproduce it at his level.
[12/20/2014 7:03:21 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_204.jpg
[12/20/2014 7:06:00 PM] Thuan Thi Do: STANZA IV. — Continued.
(2) Learn what we, who descend from the Primordial Seven, we, who are born from the Primordial Flame, have learned from our Fathers (angel).

(angel) This is explained in Book II., and this name, “Primordial Flame,” corroborates what is said in the first paragraph of the preceding commentary on Stanza IV.

The distinction between the “Primordial” and the subsequent seven Builders is this: The former are the Ray and direct emanation of the first “Sacred Four,” the Tetraktis, that is, the eternally Self-Existent One (Eternal in Essence note well, not in manifestation, and distinct from the universal one). Latent, during Pralaya, and active, during Manvantara, the “Primordial” proceed from “Father-Mother” (Spirit-Hyle, or Ilus); whereas the other manifested Quaternary and the Seven proceed from the Mother alone. It is the latter who is the immaculate Virgin-Mother, who is overshadowed, not impregnated, by the Universal Mystery — when she emerges from her state of Laya or undifferentiated condition. In reality, they are, of course, all one; but their aspects on the various planes of being are different. (See Part II., “Theogony of the Creative Gods.”)

The first “Primordial” are the highest Beings on the Scale of Existence. They are the Archangels of Christianity, those who refuse — as Michael did in the latter system, and as did the eldest “Mind-born sons” of Brahma (Veddhas) — to create or rather to multiply.

[12/20/2014 7:08:47 PM] Thuan Thi Do:
STANZA IV. — Continued.
3. From the effulgency of light — the ray of the ever-darkness — sprung in space the re-awakened energies (Dhyan Chohans): the one from the egg, the six and the five (angel); then the three, the one,

the four, the one, the five — the twice seven, the sum total (beer). And these are: the essences, the flames, the elements, the builders, the numbers, the arupa (formless), the rupa (with bodies), and the force or divine man — the sum total. And from the divine man emanated the forms, the sparks, the sacred animals, and the messengers of the sacred fathers (the Pitris) within the holy four.*

(angel) This relates to the sacred Science of the Numerals: so sacred, indeed, and so important in the study of Occultism that the subject can hardly be skimmed, even in such a large work as the present. It is on the Hierarchies and correct numbers of these Beings invisible (to us) except upon very rare occasions, that the mystery of the whole Universe is built. The Kumaras, for instance, are called the “Four” though in reality seven in number, because Sanaka, Sananda, Sanatana and Sanat-Kumara are the chief Vaidhatra (their patronymic name), as they spring from the “four-fold mystery.” To make the whole clearer we have to turn for our illustrations to tenets more familiar to some of our readers, namely, the Brahminical.

According to Manu, Hiranyagarbha is Brahma the first male formed by the undiscernible Causeless cause in a “Golden Egg resplendent as the Sun,” as states the Hindu Classical Dictionary. “Hiranyagarbha” means the golden, or rather the “Effulgent Womb” or Egg. The meaning tallies awkwardly with the epithet of “male.” Surely the esoteric meaning of the sentence is clear enough. In the Rig Veda it is said: — “That, the one Lord of all beings . . . . the one animating principle of gods and man,” arose, in the beginning, in the Golden Womb, Hiranyagarbha — which is the Mundane Egg or sphere of our Universe. That Being is surely androgynous, and the allegory of Brahma separating into two and recreating in one of his halves (the female Vach) himself as Viraj, is a proof of it.

“The One from the Egg, the Six and the Five,” give the number 1065, the value of the first-born (later on the male and female Brahma-Prajapati), who answers to the numbers 7, and 14, and 21 respectively. The Prajapati are, like the Sephiroth, only seven, including the

Footnote(s) ———————————————
* The 4, represented in the Occult numerals by the Tetraktis, the Sacred or Perfect Square, is a Sacred Number with the mystics of every nation and race. It has one and the same significance in Brahmanism, Buddhism, the Kabala and in the Egyptian, Chaldean and other numerical systems.

synthetic Sephira of the triad from which they spring. Thus from Hiranyagarbha or Prajapati, the triune (primeval Vedic Trimurti, Agni, Vayu, and Surya), emanate the other seven, or again ten, if we separate the first three which exist in one, and one in three, all, moreover, being comprehended within that one “supreme” Parama, called Guhya or “secret,” and Sarvatma, the “Super-Soul.” “The seven Lords of Being lie concealed in Sarvatma like thoughts in one brain.” So are the Sephiroth. It is either seven when counting from the upper Triad headed by Kether, or ten — exoterically. In the Mahabharata the Prajapati are 21 in number, or ten, six, and five (1065), thrice seven.*

(beer) “The Three, the One, the Four, the One, the Five” (in their totality — twice seven) represent 31415 — the numerical hierarchy of the Dhyan-Chohans of various orders, and of the inner or circumscribed world.† When placed on the boundary of the great circle of “Pass not” (see Stanza V.), called also the Dhyanipasa, the “rope of the Angels,” the “rope” that hedges off the phenomenal from the noumenal Kosmos, (not falling within the range of our present objective consciousness); this number, when not enlarged by permutation and expansion, is ever 31415 anagrammatically and Kabalistically, being both the number of the circle and the mystic Svastica, the twice seven once more; for whatever way the two sets of figures are counted, when added separately, one figure after another, whether crossways, from right or from left, they will always yield fourteen. Mathematically they represent the well-known calculation, namely, that the ratio of the diameter to the circumference of a circle is as 1 to 3.1415, or the value of the [[pi]] (pi), as this ratio is called — the symbol [[pi]] being always used in

Footnote(s) ———————————————
[12/20/2014 7:09:27 PM] *** Group call ***
[12/20/2014 7:09:48 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_205.jpg
[12/20/2014 7:10:48 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_206.jpg
[12/20/2014 7:14:35 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_207.jpg
[12/20/2014 7:19:19 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_208.jpg
[12/20/2014 8:04:12 PM] Thuan Thi Do: http://thongthienhoc.net/sach/KiemSoatTuTuong-AB.htm
[12/20/2014 8:05:29 PM] hop to: toi chua thay duong link
[12/20/2014 8:05:42 PM] hop to: chi gui lai giup toi
[12/20/2014 8:07:07 PM] Phuc: [Saturday, December 20, 2014 8:04 PM] Thuan Thi Do:

<<< http://thongthienhoc.net/sach/KiemSoatTuTuong-AB.htm[Saturday, December 20, 2014 8:04 PM] Thuan Thi Do:

<<< http://thongthienhoc.net/sach/KiemSoatTuTuong-AB.htm
[12/20/2014 8:07:29 PM] Phuc: anh Hop thay link chua
[12/20/2014 8:34:34 PM] Thuan Thi Do: https://www.google.com/webhp?sourceid=chrome-instant&rlz=1C1CHFX_enUS597US597&ion=1&espv=2&ie=UTF-8#q=master%20ruma%20tran%20tam
[12/20/2014 8:40:11 PM] Thuan Thi Do: http://vongquanhvietnam.com/video-truyen-co-tich/su-phu-tran-tam-cd-so-2/MhLI7NbAkDg.html
[12/20/2014 8:53:23 PM] Thuan Thi Do: Có 12 đức hạnh cần yếu mŕ người đệ tử phải lấy đó lŕm đề mục để tham-thiền trong 12 tháng mỗi tháng một đức hạnh : 1Bác ái 2/ Từ-bi 3/Lễ độ, nhă nhặn 4/Hiến dâng 5/Thanh-khiết 6/Tỏ těnh thân ái 7/Dũng-mănh 8/Thiệp thế 9/Khoan dung 10/Lňng tự-tính 11/ Giữ thăng bằng 12/Bền chí.
[12/20/2014 9:04:28 PM] Thuan Thi Do: http://www.minhtrietmoi.org/Wordpress/luan-xa-chakras-phan/
[12/20/2014 9:13:40 PM] Thuan Thi Do: http://www.minhtrietmoi.org/Wordpress/luan-xa-chakras-phan-ii/
[12/20/2014 9:19:45 PM] *** Call ended, duration 3:17:47 ***