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[3/21/2015 6:07:51 PM] *** Group call ***
[3/21/2015 6:17:25 PM] Thuan Thi Do: CHAPTER XXX


( Page 251 ) We come now to consider the ego as a conscious entity on his own plane, i.e.., in the higher mental or causal world, quite apart from the partial expressions of himself on the lower planes.

From the moment that the ego breaks off from his group-soul, and commences his separate existence as a human being, he is a conscious entity: but the consciousness is of an exceedingly vague nature. The forces of the higher mental world pass through him practically without affecting him, because he cannot as yet respond to more than a very few of such extremely fine vibrations.

The only physical sensation, to which this condition is at all comparable, is that which occasionally comes to some persons, at the moment of awakening in the morning. There is a state, intermediate between sleeping and waking, in which a man is blissfully conscious that he exists, and yet is not conscious of any surrounding objects, nor capable of any movement. Indeed, he sometimes knows that any movement would break the spell of happiness, and bring him down into the ordinary waking world, and so he endeavours to remain still as long as possible.

This condition, which is a consciousness of existence, and of intense bliss, closely resembles that of the ego of the average man upon the higher mental plane. As we have seen previously, he is wholly centred there, only for the short time intervening between the end of one life in devachan and the commencement, of his next descent into incarnation. During that short period, he obtains a fleeting glimpse of his past and his future, a flash of retrospect and prospect, and for many ages these glimpses are his only moments of full-awakening: and, ( Page 252 ) after this momentary awakening, he falls asleep again. As we have seen, it is his desire for a more perfect manifestation, his desire to feel himself more thoroughly alive, that drives him into the effort of incarnation.

A stanza in the Book of Dzyan states that "Those who received but a spark remained destitute of knowledge: the spark burned low"; H.P.Blavatsky then explains that "those who received but a spark constitute the average humanity, which have to acquire their intellectuality during the present manvantaric evolution." [Secret Doctrine, II,177]. In the case of most men the spark is still smouldering, and it will be many an age before its slow increase brings it to the stage of steady and brilliant flame.

The causal body of the average man has thus as yet almost no consciousness of anything, external to itself, on its own plane. The immense majority of egos are but dreamily semi -conscious, though few are now in the condition of mere colourless films. The majority are not yet sufficiently definite, even in such consciousness as they possess, to understand the purpose or the laws of the evolution in which they are engaged.

Although the ordinary ego is still in a sleepy condition, he is yet, during physical life, capable to some extent of brooding watchfully over the personality, and of a little effort.

The average ego in his causal body may be compared to the chicken within the egg, the chicken being entirely unconscious of the source of the heat, which nevertheless stimulates its growth.

When an ego reaches the stage where he breaks through his shell, and becomes capable of some sort of response, the whole process takes on a different form, and is enormously quickened.

The awakening process is greatly helped by the Masters of Wisdom, who pour out their spiritual force like sunlight, flooding the entire plane, and affecting to some extent everything within its radius. As mentioned in Chapter XXI, even the group-souls of ( Page 253 ) animals on the lower mental plane are greatly affected and assisted by this influence.

It is on the mental plane that much of the most important work of the Masters is done: this is more especially the case upon the causal plane, where the individuality, or ego, can be acted upon directly. It is from this plane that They shower the grandest spiritual influences upon the world of thought: from it. They impel great and beneficial movements of all kinds. Here, again, much of the spiritual force poured out by the glorious self-sacrifice of the Nirmanakayas is distributed. Here also direct teaching is given to those pupils who are sufficiently advanced to receive it in this way, since it can be imparted far more readily and completely here than on the lower planes.

With a developed man, the ego is fully awake. In course of time the ego discovers that there are a good many things which he can do, and, when this happens, he may rise into a condition in which he has a definite life on his own plane, though in many cases it is even then but dreamy.

The ego of the ordinary person, as we have seen, has rather a vegetable consciousness or life, and seems to be only just aware of other egos. But, as the ego becomes sufficiently developed, he can not only help other egos, but lives a life of his own among his peers, among the great Arupadevas, among all kinds of splendid Angels or Devas. The young ego is probably but little awake, as yet, to all that glorious life, ,just as a baby in arms knows little of the interests of the world surrounding him; but, as his consciousness gradually unfolds, he awakens to all this magnificence, and becomes fascinated by its vividness and beauty.

Such a developed ego enjoys the companionship of all the brightest intellects that the world has ever produced ,including, as said, the Deva or angel kingdom as well as the human. The life of the ego on his own plane is glorious beyond any conception possible to the personality. If one could imagine an existence in the company of the great men of the world - artists, poets, ( Page 254 ) scientists, and even the Masters Themselves - and add to all that an understanding unattainable down here - then only would one begin to have some idea of the life of the ego.

The personality would not, of course, know what the ego does, unless the personality and ego have been unified. Thus, the ego may know the Master, while the personality does not. The ego must have been fully conscious and active on his own plane for a long time before any knowledge of that existence can come through into his physical life.

This ego-consciousness must not be confused with the consciousness which comes from the unification of the higher and lower selves, mentioned in Chapter XXVI. When unification has been achieved, the man's consciousness resides in the ego all the time, and from the ego it plays through whatever vehicle he may happen to be using. But, in the case of a man who has not yet achieved that union, the consciousness of the ego on his own plane comes into activity only when he is no longer hampered by any lower vehicles, and exists only until he puts himself down into incarnation; for as soon as he takes up a lower body, his consciousness can manifest for the time only through that body.

The causal plane is the true and relatively permanent home of the ego , for here he is free of the limitations of the personality, and is simply himself, the reincarnating entity. Although his consciousness may be dim, dreamily unobservant, and scarcely awake, yet his vision is true, however limited it may be. Not only is he free from the illusions of the personality, and the refracting medium of the lower self, but thought itself no longer assumes the same limited forms which it takes upon itself, at levels below the causal.

In some of the older literature, there are statements which seem to imply that the higher ego needs no evolution, being already perfect and godlike on his own plane. Whatever such expressions areused, whatever may be the terminology employed, they must be taken to apply only to the Âtma, the true "god" within man, ( Page 255 ) which is certainly far beyond the..
[3/21/2015 6:18:25 PM] Thuan Thi Do: necessity of any kind of evolution of which we can know anything.

Again, H.P. Blavatsky states that Manas, or the higher Ego, as "part of the Universal Mind, is unconditionally omniscient on its own plane" : the meaning of course, is that this is so only when it has fully developed self-consciousness, by its evolutionary experiences, and "is the vehicle of all knowledge of the past and present and future".

The reincarnating ego most undoubtedly does evolve, as is perfectly evident to those who possess causal sight. At first, he has very little active power on any plane, and it is his purpose to become fully active on all planes, even the physical.

An ego who is awakened, and is truly alive upon his own plane, is a glorious object, giving us for the first time some idea of what man is intended to be. Such developed egos are still separate , yet intellectually they fully realise their inner unity, for they see one another as they are, and can no longer blunder, or fail to comprehend.

It is not easy to explain, in physical words, the differences which exist between egos, since all of them are in many ways much greater than anything to which we are accustomed down here. Some faint reflection of the impression, produced by intercourse with them, may be conveyed by saying that an advanced ego reminds one of a dignified, stately and most courteous ambassador,, full of wisdom and kindliness, while the less developed man has more of the type of the bluff, hearty, country squire. An ego who is already on the Path, and is nearing Adeptship, has much in common with the great Angels, and radiates spiritual influences of prodigious power.

It is, therefore, not to be wondered at that the ego throws himself energetically into the whirl of intense activity on his own plane, and that it seems to him immensely more important and interesting than the faint, far-distant struggles of a cramped and half-formed personality, veiled in the dense obscurity of the lower world.( Page 256 )

One ego has been described, by a person who saw him as a radiant youth, like a Greek Apollo carved out of glistening marble, and yet immaterial, with inspiration as his keynote. Another ego appeared somewhat like the sculpture of Demeter in the British Museum, a dignified, serene and peaceful figure, brooding as it were over the world which he helped to foster and protect. Thus every ego has his own radiantly beautiful appearance, expressing his particular mission or genius.
[3/21/2015 7:32:57 PM] Thuan Thi Do: STANZA V. — Continued.
6. The Lipika circumscribe the triangle, the first one (the vertical line or the figure I.), the cube, the second one, and the pentacle within the egg (circle) (angel). It is the ring called “Pass not,” for those who descend and ascend (as also for those) who, during the Kalpa, are progressing toward the great day “Be with us” (beer). . . . Thus were formed the Arupa and the Rupa (the Formless World and the World of Forms); from one light seven lights; from each of the seven seven times seven lights. The “Wheels” watch the Ring.

The Stanza proceeds with a minute classification of the Orders of Angelic Hierarchy. From the group of Four and Seven emanates the “mind-born” group of Ten, of Twelve, of Twenty-one, etc., all these divided again into sub-groups of septenaries, novems, duodecimals, and so on, until the mind is lost in this endless enumeration of celestial hosts and Beings, each having its distinct task in the ruling of the visible Kosmos during its existence.

(angel) The esoteric meaning of the first sentence of the Sloka is, that those who have been called Lipikas, the Recorders of the Karmic ledger, make an impassible barrier between the personal Ego and the impersonal Self, the Noumenon and Parent-Source of the former. Hence the allegory. They circumscribe the manifested world of matter within the Ring “Pass-Not.” This world is the symbol (objective) of the One divided into the many, on the planes of Illusion, of Adi (the “First”) or of Eka (the “One”); and this One is the collective aggregate, or totality, of the principal Creators or Architects of this visible universe. In Hebrew Occultism their name is both Achath, feminine, “One,” and Achod, “One” again, but masculine. The monotheists have taken (and are still taking) advantage of the profound esotericism of the Kabala to apply the name by which the One Supreme Essence is known to its manifestation, the Sephiroth-Elohim, and call it Jehovah. But this is

Footnote(s) ———————————————
[[Footnote continued from previous page]] “writers” or scribes; the “Dragons,” symbols of wisdom, who guard the Trees of Knowledge; the “golden” apple Tree of the Hesperides; the “Luxuriant Trees” and vegetation of Mount Meru guarded by a Serpent. Juno giving to Jupiter, on her marriage with him, a Tree with golden fruit is another form of Eve offering Adam the apple from the Tree of Knowledge.

quite arbitrary and against all reason and logic, as the term Elohim is a plural noun, identical with the plural word Chiim, often compounded with the Elohim.* Moreover, in Occult metaphysics there are, properly speaking, two “Ones” — the One on the unreachable plane of Absoluteness and Infinity, on which no speculation is possible, and the Second “One” on the plane of Emanations. The former can neither emanate nor be divided, as it is eternal, absolute, and immutable. The Second, being, so to speak, the reflection of the first One (for it is the Logos, or Eswara, in the Universe of Illusion), can do all this.† It emanates from itself — as the upper Sephirothal Triad emanates the lower seven Sephiroth — the seven Rays or Dhyan Chohans; in other words, the Homogeneous becomes the Heterogeneous, the “Protyle” differentiates into the Elements. But these, unless they return into their primal Element, can never cross beyond the Laya, or zero-point.

Hence the allegory. The Lipika separate the world (or plane) of pure spirit from that of Matter. Those who “descend and ascend” — the incarnating Monads, and men striving towards purification and “ascending,” but still not having quite reached the goal — may cross the “circle of the Pass-Not,” only on the day “Be-With-Us”; that day when man, freeing himself from the trammels of ignorance, and recog-

Footnote(s) ———————————————
* The sentence in the Sepher Jezirah and elsewhere: “Achath-Ruach-Elohim-Chiim” denotes the Elohim as androgynous at best, the feminine element almost predominating, as it would read: “One is She the Spirit of the Elohim of Life.” As said above, Echath (or Achath) is feminine, and Echod (or Achod) masculine, both meaning One.

† This metaphysical tenet can hardly be better described than Mr. Subba Row’s in “Bhagavadgita” lectures: “Mulaprakriti (the veil of Parabrahmam) acts as the one energy through the Logos (or ‘Eswara’). Now Parabrahmam, is the one essence from which starts into existence a centre of energy, which I shall for the present call the Logos. . . . It is called the Verbum . . . by the Christians, and it is the divine Christos who is eternal in the bosom of his father. It is called Avalokiteshwara by the Buddhists. . . . In almost every doctrine, they have formulated the existence of a centre of spiritual energy which is unborn and eternal, and which exists in the bosom of Parabrahmam at the time of Pralaya, and starts as a centre of conscious energy at the time of Cosmic activity. . . .” For, as the lecturer premised by saying, Parabraham is not this or that, it is not even consciousness, as it cannot be related to matter or anything conditioned. It is not Ego nor is it Non-ego, not even Atma, but verily the one source of all manifestations and modes of existence.

nising fully the non-separateness of the Ego within his personality — erroneously regarded as his own — from the Universal Ego (Anima Supra-Mundi), merges thereby into the One Essence to become not only one “with us” (the manifested universal lives which are “one” life), but that very life itself.

Astronomically, the “Ring Pass-Not” that the Lipika trace around the Triangle, the First One, the Cube, the Second One, and the Pentacle to circumscribe these figures, is thus shown to contain the symbol of 31415 again, or the coefficient constantly used in mathematical tables (the value of [[pi]], pi), the geometrical figures standing here for numerical figures. According to the general philosophical teachings, this ring is beyond the region of what are called nebulae in astronomy. But this is as erroneous a conception as that of the topography and the descriptions, given in Puranic and other exoteric Scriptures, about the 1008 worlds of the Devaloka worlds and firmaments. There are worlds, of course, in the esoteric as well as in the profane scientific teachings, at such incalculable distances that the light of the nearest of them which has just reached our modern Chaldees, had left its luminary long before the day on which the words “Let there be Light” were pronounced; but these are no worlds on the Devaloka plane, but in our Kosmos.
[3/21/2015 8:07:56 PM] Thuan Thi Do: Hỗn Nguyên Khí (Mulaprakriti) {là tấm màn che Bản
Thể Tối Thiêng Liêng (Parabrahman)}, tác động như một
năng lượng duy nhất xuyên qua Thượng Đế Ba Ngôi (Logos)
hay Thượng Đế hữu h́nh (Ishvara). Bây giờ Bản Thể Tối
Thiêng Liêng (Parabraman).. là nguyên thể duy nhất mà từ đó
một trung tâm năng lượng bắt đầu biểu lộ, cái mà hiện nay tôi
sẽ gọi là Thượng Đế Ba Ngôi (Logos)… Ngài được gọi là
Thượng Đế Ngôi Lời (Verbum).. như tín đồ Thiên Chúa giáo
đă gọi và đó là Đấng Thánh Thiện (Christos) thiêng liêng ở
đời đời trong ḷng Đức Chúa Cha. Bản thể này cũng được tín
[3/21/2015 8:09:28 PM] Thuan Thi Do: http://www.slideshare.net/Huongclass/hpblavatsky-gio-l-b-nhim-q1-the-secret-doctrine
[3/21/2015 8:11:17 PM] Thuan Thi Do: đồ Phật giáo gọi là Quán Thế Âm (Avalokiteshvara) .. Trong hầu hết mọi giáo lư, họ đă đào luyện ra sự biểu hiện của một trung tâm năng lượng Tinh Thần bất sinh và trường cửu, và trong thời gian của chu kỳ hỗn nguyên, nó biểu hiện trong ḷng của Bản Thể Tối Thiêng Liêng (Parabraman) và khởi sự như một trung tâm năng lượng của tâm thức vào lúc vũ trụ hoạt động…. (1) Đó là v́ như diễn giả đă nói trong lời mở đầu, Bản Thể Tối Thiêng Liêng không phải là cái này, cũng không phải là cái kia, nó cũng không phải là tâm thức, v́ nó không liên quan đến vật chất hay bất cứ vật ǵ có điều kiện. Nó không phải là Chơn Ngă (Ego), cũng không phải là phi ngă (Non-Ego), cũng như không phải là Tiên 1 Tạp chí Theosophist, tháng 2 – 1887, trang 303. Cũng cần xem quyển Triết lư của kinh Chí Tôn Ca của Subba Row 1912, trang 11, 12, 15.
[3/21/2015 8:12:03 PM] Thuan Thi Do: 411. 411 Lời b́nh luận về Bảy đoạn Thánh Kinh Thể (Atma), mà thực sự nó là nguồn gốc duy nhất của tất cả những sự sáng tạo và những cách biểu hiện. V́ vậy, trong sự ngụ ư này, Đấng Lipika phân chia cơi giới Tinh thần với cơi vật chất. Những kẻ “xuống và lên”, tức là những Chơn Thần đi đầu thai xuống hạ giới và những người cố gắng công phu tu luyện để tiến lên nhưng vẫn chưa đạt tới đích. Họ chỉ có thể vượt qua Ṿng “Giới Hạn” (“Pass Not”) vào ngày “Đến Với Chúng Ta” (“Be With Us”), là ngày mà con người, khi đă tự giải thoát khỏi những trói buộc của vô minh và hoàn toàn nhận thức được sự đồng nhất của bản thể linh hồn (hay Chơn Ngă) với ĐẠI NGĂ VŨ TRỤ (UNIVERSAL EGO), bèn sáp nhập với Đại Ngă để không những hợp nhất “với Chúng Ta” (tức những sinh vật biểu lộ trong vũ trụ gồm thành Sự Sống “DUY NHẤT”) mà c̣n trở thành chính Sự Sống ấy. Theo quan điểm của Thiên văn học, “Ṿng Giới Hạn” mà Đấng Lipika vạch ra để bao bọc chung quanh h́nh tam giác, cái Thứ Nhất, Khối Lập Phương (the Cube), cái Thứ Nh́, và Khối Năm Góc (Pentacle), được nêu ra như trên để tŕnh bày con số biểu tượng 31415, tức hệ số Pi (π) luôn luôn được dùng đến trong toán học. Những h́nh học nêu trên tượng trưng cho những con số. Theo giáo lư triết học đại cương, Ṿng này ở ngoài khu vực của cái được gọi là tinh vân trong Thiên văn học. Nhưng đấy cũng là một quan niệm sai lầm như quan niệm về địa h́nh và sự diễn tả về 1.008 bầu thế giới của 189
412. 412 GIÁO LƯ BÍ NHIỆM những thế giới và những bầu trời thuộc về nơi ở của những vị Thần linh (Deva-loka) mà kinh Purana và những kinh sách công truyền khác đưa ra. Dĩ nhiên, trong giáo lư bí truyền, cũng như theo lời dạy của khoa học phàm tục, có những thế giới cách xa ta vô cùng đến nỗi mà mặc dù chỉ mới vừa đạt tới những người Căn Đê hiện tại của chúng ta, ánh sáng của thế giới gần nhất, có thể rời khỏi nguồn ánh sáng gốc trước ngày mà người ta tuyên bố “Hăy để cho Ánh Sáng xuất hiện”; nhưng những bầu thế giới này không phải là những bầu thế giới ở trên cơi của các vị Thần Linh ở trong Vũ Trụ của chúng ta. Nhà hoá học chuyển đến điểm trung hoà (laya) hay điểm không của cơi vật chất, mà y bàn tới, rồi dừng ngang lại. Nhà vật lư học hay nhà thiên văn học tính được đến hàng triệu triệu dặm Anh ở bên kia các Tinh Vân, nhưng rồi cũng ngừng lại. Điểm trung hoà này cũng sẽ được nhà huyền bí học được điểm đạo bán chính thức tŕnh bày như là vừa biểu hiện trên một vài cơi nào đó, nếu không phải là cơi trần th́ cũng là cơi mà trí con người có thể nhận thức được. Nhưng một người được điểm đạo hoàn toàn biết rơ rằng Ṿng “Giới Hạn” này không phải là một vùng, cũng không có khoảng cách nào đó để đo được, nhưng biểu hiện trong tính tuyệt đối của Vô Cùng. Đối với người được Điểm Đạo hoàn toàn, cái “Vô Cùng” này không có bề cao, không có bề rộng, cũng không có bề dày, nhưng tất cả chỉ là cái vực sâu không ḍ được, từ “cái siêu h́nh vô hạn” (“para-
[3/21/2015 8:24:31 PM] Thuan Thi Do: http://www.summitlighthouse.org/ascended-masters/
[3/21/2015 8:42:12 PM] Thuan Thi Do: TNL trang 411
[3/21/2015 8:55:07 PM] Thuan Thi Do: http://www.amazon.com/Divine-Plan-Geoff-Ray-Barborka/dp/8170592917/ref=sr_1_2?s=books&ie=UTF8&qid=1426996442&sr=1-2&keywords=by+Geoffrey+A.+Barborka+divine+plan
[3/21/2015 8:58:15 PM] Thuan Thi Do: http://blavatskyarchives.com/barborkadivineplan.htm
[3/21/2015 9:55:13 PM] Thuan Thi Do: Bailey: trang 84 (left) hay 68 (up)
[3/21/2015 10:14:32 PM] *** Call ended, duration 4:06:49 ***