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 [6:01:38 PM] *** Group call ***
[6:22:12 PM] Thuan Thi Do: http://thongthienhoc.net/English/causal/images/Arthur_E_Powell_-_The_Causal_Body___The_Ego_img_39.jpg
[6:22:21 PM] Thuan Thi Do: Of these three aspects, the first [ A1] remains on the plane of Âtma.: the second descends, or moves outwards, to the plane of buddhi, where we will call it Buddhi [1], marking, it B1. The third descends or moves out through the two planes, and shows, itself in the higher mental world as Manas, or M: this aspect, also, as it descends or moves through the plane of Buddhi, we will call it Buddhi [2] or B2.

These three outer or lower manifestations, A1, B1 and M, taken together, constitute, as we know, the soul or ego, in his causal body, as indicated in the diagram by the dotted line which encloses them.

Thus we see that, in addition to the principles of Âtma., buddhi and manas, expressed in the ego as A1, B1 and M, there is also , still latent and undeveloped, another aspect of Buddhi [B2], and twoaspects of Âtma. [A1 and A2], making three further aspects still to be brought out of latency, and developed into activity.

Now in the Christ Himself, the Perfect Man, these principles also exist, in exactly the same order: but in His case, they are, of course, fully developed, and, moreover, mystically one with the second Person of the Trinity. One of the gifts conferred by ordination is the linking of certain of these principles, in the ordinand, ( Page 233 ) with the corresponding principles of the Christ, so that a definite channel is made, down which spiritual strength and wisdom flow, up to the fullest limit of the ordinand's receptivity.

The Ordination to the degree of Sub-Deacon confers no powers, but assists in preparing the way for Ordination to the degrees of Deacon, the lowest of the three Major Orders. The bishop therefore attempts gently to widen the connection [the antahkarana, see p.190] between the ego and the lower vehicles of the Sub-Deacon [see Diagram XXXII-A].


At the Ordination of a deacon, the link between the ego and his vehicles is widened, to become a channel, and also the higher manas [M] is linked with the corresponding principle of the Christ. In some cases buddhi [B1] may also be awakened, and made to glow slightly, thereby establishing a slight line of connection between it and the higher manas. These effects are indicated in Diagram XXXII-B.

This opening of the channel is so great a departure from ordinary life that it can be done only by stages, and the first

step towards it, in the Ordination of a deacon, may be regarded as practically a psychic surgical operation.

The threefold influence, of which a bishop is so especially the custodian `[as we shall see presently], is called strongly into manifestation, and poured forth, so that, by playing upon the corresponding principles of the ordinand, it stirs them into sympathetic vibration; they therefore become, at any rate for the time, enormously more active and receptive than ever before.

At the conclusion of the ceremony of ordination the bishop makes a final cross, of which the express purpose is to thicken the walls of the much-expanded link between the ego and the personality, to harden ( Page 234 ) them, and hold them more firmly in their new form. It is as though a sort of framework were erected within, a lining to prevent the widened channel from contracting.

The establishment of the link between the deacon and the Christ enables the higher manas of the Christ to influence that of the deacon, and to stir it into beneficent activity. Needless to say, it does not all follow that it will so affect it; that depends on the deacon. At least the way is laid open, the communication is established, and it is for him to make of it what he can.

In the case of the priest, the connection is carried a stage further, and several important developments take place.

At the first imposition of the hands, Âtma. and buddhi in the priest [A1,B1 and M] are made to glow with indescribable fervour, by sympathetic vibration, in harmony with the blinding light of thecorresponding principles in the Christ. The glow is usually slight in Âtma., but more marked inbuddhi. The influx rushes into the ordinand's Âtma., buddhi and manas, through the corresponding principles of the bishop himself.

Further, a line between Âtma. and buddhi is established, while that already existing between buddhi and higher manas is intensified. The channel between higher manas and the lower vehicles is also widened [see Diagram-XXXIII-C] .

At the second imposition of the hands, the hitherto latent principle of buddhi [B2] is called into activity, and linked with that of the Christ, while the link between it and higher manas is strengthened.

The link between the priest's own Âtma., buddhi and manas, [A1,B1 and M] is opened still more, to permit the flow of more force [see Diagram XXXIII-D].

Thus the priest becomes, in a very real sense, an outpost of the consciousness of the Christ, so that he becomes "His man"—the "parson" in fact, that word meaning the same as the person [see p.213] who represents the Christ in a certain parish.

At the ordination of the priest, his ego is more ( Page 235 ) definitely awakened, so that he can act directly upon other egos at the level of the causal body. It is, in fact, this relation which gives him that power to straighten out the distortion, caused by deviation from the path of right, which in ecclesiastical terminology, is known as the power to "remit sin".

The anointing of the hands of the priest,with oil of catechumens,which is constructive in its effects, is a setting of them apart for the purpose of his office and a moulding of them for the transmission of the power of the Christ. The hand of the priest is thus a specialised instrument that can transmit a blessing. The anointing brings the opening forces to bear upon the hands, and endues them with power, whereby, along the lines that are made in the anointing, the influence can pour out.

The process is something like the magnetisation of steel: the anointing operates so that forces can pass through the hands, and at the same time tempers the hands, so that they can bear the forces, and transmit the power safely.

The bishop makes one cross, which is intended to arrange for the distribution, of the force which rushes down the diagonal line between

Âtma.[1], Buddhi[1] and Manas, and a second cross which arranges for the dispensing of the force which flows from Buddhi [2].


The development of an ideal priest is possible to a man of great determination, who for years works at strengthening the connections between his own principles and those of the Christ. He canintensify the link made with Buddhi[2] and Manas, and can arouse to vigorous action Âtma.[1] and Buddhi[1],thereby making himself a channel of extraordinary power [vide Diagram XXXIIIE].

At the consecration of a bishop, when the actual ( Page 236 ) words of consecration are said, a connection is made between Buddhi [2] and Âtma. [3], and the channels between Buddhi [2] and Manas, and the corresponding principles of the Christ, are enormously widened [vide Diagram, XXXIV-F.

Thus through Âtma. [3]- Buddhi is linked directly with the Triple Spirit of the Christ, so that blessing from that level flows through him for those Three Aspects are of course, truly one: hence the rationale of the bishop signing the people with a triple cross, instead of with one, as the priest does.

The priest draws his blessing down through his own principles, Âtma.[1], Buddhi[1] and Manas, and emits through his causal body. The bishop, being more fully developed, is able to let the power shine through more immediately, and therefore far more strongly.
[6:23:11 PM] Thuan Thi Do: http://thongthienhoc.net/English/causal/images/Arthur_E_Powell_-_The_Causal_Body___The_Ego_img_41.jpg
[6:23:28 PM] Thuan Thi Do: http://thongthienhoc.net/English/causal/images/Arthur_E_Powell_-_The_Causal_Body___The_Ego_img_42.jpg
[6:49:41 PM] Phuc: Co Thuan them vao Sthanhgas : Skype name cua chi Tuyen
[6:54:40 PM] Thuan Thi Do: http://thongthienhoc.net/English/causal/images/Arthur_E_Powell_-_The_Causal_Body___The_Ego_img_43.jpg
[6:55:04 PM] Thuan Thi Do: In the case of the bishop, an entirely new line is also opened, linking the bishop's Buddhi[1] directly with that of the Christ, and thus giving it the potentiality of a development far beyond our imagination.. It is this wonderful Christ-force which enables him to hand on his powers to others. Next, the way is opened for the influence of the amazing development of Buddhi, which has just been made possible, to pour down into the mental and astral vehicles.

At the anointing of the head of the bishop with chrism, the power of reflection of the triple spirit in thelower vehicles is intensified, the triple spirit Âtma. [1] Âtma. [2] and Âtma. [3], glowing, and the way being cleared, down into the physical brain, for the flow of the new forces [see Diagram XXXIV-G]

The three lines connecting Âtma.[3], Buddhi [2] and Manas [see Diagram XXXIV], indicate that a bishop can draw ( Page 237 )into the causal body, and thus ray forth in blessing, the threefold power of the Triple Spirit.

The action of the chrism tends in the direction of making the force-centre at the top of the head—the brahmarandra chakram - which in most men is a saucer-like depression - into a rapidly rotating cone, projecting upwards from the head.

The anointing of the hands of the bishop with chrism arranges the mechanism, of the distribution of the three kinds of force, from the Three Aspects of the Trinity.

The direct line of communication between Buddhi and the astral body is opened fully, so that if and when that Buddhi, or intuition, is developed, it may flow through at once, into what is intended to be its expression in physical life.

The development of the ideal bishop is possible to one who takes advantage, of every opportunity. All of his principles become responsive channels to the power of the Christ, and he becomes a veritable sun of spiritual energy and blessing. This stage is indicated in Diagram XXXIV-H].

The Perfect Man is not only linked with the Christ, and with his own Highest Self, the Monad, but becomes ever more and more an epiphany of the Logos Or Deity, who brought forth the solar system. He becomes the Master, for Whom incarnation is no longer necessary. Diagram XXXV indicates this stage.

Another provision in the Christian religion is the power of Absolution, vested in the priests. As this affects the relations between the various bodies of man, we may usefully consider it briefly here.

The bodies of man are not, of course, separate in space, but interpenetrating. Looked at from below, however, they give the impression of being joined by innumerable fine wires or lines of fire. Every action which works against evolution puts an unequal strain upon these twists and entangles them. When a man goes badly wrong, the confusion becomes such that communication between the higher and lower bodies is seriously impeded; he is no longer his real self, ( Page 238 ) and only the lower side of the character is able to manifest itself fully.
[7:03:01 PM] Thuan Thi Do: http://thongthienhoc.net/English/causal/images/Arthur_E_Powell_-_The_Causal_Body___The_Ego_img_44.jpg
[7:10:54 PM] Thuan Thi Do: http://www.slideshare.net/Huongclass/hpblavatsky-gio-l-b-nhim-q1-the-secret-doctrine
[7:23:12 PM] *** Call ended, duration 1:21:27 ***
[7:25:07 PM] *** Group call ***
[7:42:01 PM] Thuan Thi Do: Lần sau học trang 390 cuốn Giáo Lý Bí Nhiệm 1 của Trần Ngọc Lợi: Đoạn TK 5 phần 5 5. FOHAT TIẾN TỚI NĂM BƯỚC DÀI (1) (angel), VÀ XÂY DỰNG MỘT BÁNH XE CÓ CÁNH Ở MỖI GÓC CỦA HÌNH VUÔNG CHO BỐN ĐẤNG CAO
[8:48:11 PM] *** Call ended, duration 1:22:59 ***