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[6:04:26 PM] *** Group call ***
[6:07:03 PM] Thuan Thi Do:
We may here usefully repeat the substance of what was said in The Mental Body, page 160, etc., directing our attention now, not so much to the lower brain consciousness, as to that of the ego working in the causal body. Genius, which is of the ego, sees instead of arguing. True intuition is one of its faculties .The lower manas or mind, working in the brain apparatus, arranges facts, gathered by observation, balances them one against the other, and draws, conclusions from them. By the process of ratiocination it operates, using the methods of induction and deduction.
Intuition on the other hand, as etymology indicates, is – in-sight, looking within - a process as direct and swift as physical sight. It is the exercise of the eyes of intelligence, the unerring recognition of a truth presented on the mental plane. Proof is unnecessary, because it is above and beyond reason. Great care must, of course, be taken to distinguish mere kamic impulse, from true intuition. It is only when the desires and appetites of the lower, kamic self are stilled and at rest that the voice of the higher mind can make itself heard in the lower personality.
In Isis Unveiled, pages 305-306, H.P.Blavatsky explains the matter with force and lucidity. Allied to the physical half of man's nature, she says, is reason ; allied to his spiritual part is his conscience, which is that instantaneous perception between right and wrong which can be exercised by the spirit which, being a portion of divine wisdom and purity, is itself absolutely pure and wise. Its promptings are independent of reason, and can manifest themselves clearly only when they are unhampered by the baser attractions of the lower nature. Reason, she points out , being wholly dependent on the evidence of other senses, cannot be a quality pertaining directly to the divine spirit. For spirit knows - hence reasoning is useless. Hence the ancient Theurgists maintained that the rational part of man's soul [spirit] never entered wholly into the man's body, but only overshadowed him more or less through the irrational or astral soul, which serves as an intermediary, agent or medium between spirit and body. The man who has conquered, matter sufficiently to receive the direct light from his shining Augoeides, [see p. 101], feels truth intuitionally. He could not err in his judgement notwithstanding all the sophisms suggested by reason, for he is illuminated. Hence prophecy, vaticination, and so-called divine inspiration are simply , the effects of this illumination from above, by our own immortal spirit.
[6:24:15 PM] Thuan Thi Do: http://en.wikipedia.org/wiki/Theurgy
[7:05:54 PM] Thuan Thi Do:
But what is the belief of the inner esoteric Schools? the reader may ask. What are the doctrines taught on this subject by the Esoteric “Buddhists”? With them “Alaya” has a double and even a triple meaning. In the Yogacharya system of the contemplative Mahayana school, Alaya is both the Universal Soul (Anima Mundi) and the Self of a progressed adept. “He who is strong in the Yoga can introduce at will his Alaya by means of meditation into the true Nature of Existence.” The “Alaya has an absolute eternal existence,” says Aryasanga — the rival of Nagarjuna.* In one sense it is Pradhana; which
* Aryasanga was a pre-Christian Adept and founder of a Buddhist esoteric school, though Csoma di Koros places him, for some reasons of his own, in the seventh century [[Footnote continued on next page]]
Vol. 1, Page 50 THE SECRET DOCTRINE.
is explained in Vishnu Purana as: “that which is the unevolved cause, is emphatically called by the most eminent sages Pradhana, original base, which is subtile Prakriti, viz., that which is eternal, and which at once is (or comprehends) what is and what is not, or is mere process.” “Prakriti,” however, is an incorrect word, and Alaya would explain it better; for Prakriti is not the “uncognizable Brahma.”* It is a mistake of those who know nothing of the Universality of the Occult doctrines from the very cradle of the human races, and especially so of those scholars who reject the very idea of a “primordial revelation,” to teach that the Anima Mundi, the One Life or “Universal Soul,” was made known only by Anaxagoras, or during his age. This philosopher brought the teaching forward simply to oppose the too materialistic conceptions on Cosmogony of Democritus, based on his exoteric theory of blindly driven atoms. Anaxagoras of Clazomene was not its inventor but only its propagator, as also was Plato. That which he called Mundane Intelligence, the nous ([[nous]]), the principle that according to his views is absolutely separated and free from matter and acts on design,† was called Motion, the one life, or Jivatma, ages before the year 500 b.c. in India. Only the Aryan philosophers never endowed the principle, which with them is infinite, with the finite “attribute” of “thinking.”
This leads the reader naturally to the “Supreme Spirit” of Hegel and the German Transcendentalists as a contrast that it may be useful to point out. The schools of Schelling and Fichte have diverged widely from the primitive archaic conception of an absolute principle, and have mirrored only an aspect of the basic idea of the Vedanta. Even the “Absoluter Geist” shadowed forth by von Hartman in his pessimistic philosophy of the Unconscious, while it is, perhaps, the closest approximation made by European speculation to the Hindu Adwaitee Doctrines, similarly falls far short of the reality.
[[Footnote continued from previous page]] A.D. There was another Aryasanga, who lived during the first centuries of our era and the Hungarian scholar most probably confuses the two.
* “The indiscreet cause which is uniform, and both cause and effect, and which those who are acquainted with first principles call Pradhana and Prakriti, is the incognizable Brahma who was before all” (Vayu Purana); i.e., Brahma does not put forth evolution itself or create, but only exhibits various aspects of itself, one of which is Prakriti, an aspect of Pradhana.
† Finite Self-consciousness, I mean. For how can the absolute attain it otherwise than as simply an aspect, the highest of which known to us is human consciousness?
Vol. 1, Page 51 CAN THE FINITE CONCEIVE THE INFINITE?
According to Hegel, the “Unconscious” would never have undertaken the vast and laborious task of evolving the Universe, except in the hope of attaining clear Self-consciousness. In this connection it is to be borne in mind that in designating Spirit, which the European Pantheists use as equivalent to Parabrahm, as unconscious, they do not attach to that expression of “Spirit” — one employed in the absence of a better to symbolise a profound mystery — the connotation it usually bears.
The “Absolute Consciousness,” they tell us, “behind” phenomena, which is only termed unconsciousness in the absence of any element of personality, transcends human conception. Man, unable to form one concept except in terms of empirical phenomena, is powerless from the very constitution of his being to raise the veil that shrouds the majesty of the Absolute. Only the liberated Spirit is able to faintly realise the nature of the source whence it sprung and whither it must eventually return. . . . As the highest Dhyan Chohan, however, can but bow in ignorance before the awful mystery of Absolute Being; and since, even in that culmination of conscious existence — “the merging of the individual in the universal consciousness” — to use a phrase of Fichte’s — the Finite cannot conceive the Infinite, nor can it apply to it its own standard of mental experiences, how can it be said that the “Unconscious” and the Absolute can have even an instinctive impulse or hope of attaining clear self-consciousness?* A Vedantin would never admit this Hegelian idea; and the Occultist would say that it applies perfectly to the awakened mahat, the Universal Mind already projected into the phenomenal world as the first aspect of the changeless absolute, but never to the latter. “Spirit and Matter, or Purusha and Prakriti are but the two primeval aspects of the One and Secondless,” we are taught.
The matter-moving Nous, the animating Soul, immanent in every atom, manifested in man, latent in the stone, has different degrees of power; and this pantheistic idea of a general Spirit-Soul pervading all Nature is the oldest of all the philosophical notions. Nor was the Archaeus a discovery of Paracelsus nor of his pupil Van Helmont; for it is again the same Archaeus or “Father-Ether,” — the manifested basis
* See Schwegler’s “Handbook of the History of Philosophy” in Sterling’s translation, p. 28.
Vol. 1, Page 52 THE SECRET DOCTRINE.
and source of the innumerable phenomena of life — localised. The whole series of the numberless speculations of this kind are but variations on this theme, the key-note of which was struck in this primeval Revelation. (See Part II., “Primordial Substance.”)
(beer) The term Anupadaka, “parentless,” or without progenitors, is a mystical designation having several meanings in the philosophy. By this name celestial beings, the Dhyan-Chohans or Dhyani-Buddhas, are generally meant. But as these correspond mystically to the human Buddhas and Bodhisattwas, known as the “Manushi (or human) Buddhas,” the latter are also designated “Anupadaka,” once that their whole personality is merged in their compound sixth and seventh principles — or Atma-Buddhi, and that they have become the “diamond-souled” (Vajra-sattvas),* the full Mahatmas. The “Concealed Lord” (Sangbai Dag-po), “the one merged with the absolute,” can have no parents since he is Self-existent, and one with the Universal Spirit (Svayambhu),† the Svabhavat in the highest aspect. The mystery in the hierarchy of the Anupadaka is great, its apex being the universal Spirit-Soul, and the lower rung the Manushi-Buddha; and even every Soul-endowed man is an Anupadaka in a latent state. Hence, when speaking of the Universe in its formless, eternal, or absolute condition, before it was fashioned by the “Builders” — the expression, “the Universe was Anupadaka.” (See Part II., “Primordial Substance.”)
[7:10:20 PM] Thuan Thi Do: http://www.theosociety.org/pasadena/sd/sd1-1-02.htm
[7:31:33 PM] Van Atman: Nous. (Gr.). A Platonic term for the Higher Mind or Soul. It means Spirit as distinct from animal Soul--psyche; divine consciousness or mind in man: Nous was the designation given to the Supreme deity (third logos) by Anaxagoras. Taken from Egypt where it was called Nout, it was adopted by the Gnostics for their first conscious Æon which, with the Occultists, is the third logos, cosmically, and the third “principle” (from above) or manas, in man. (See “Nout”.)
[9:02:28 PM] Le Ngoc Anh Thu (Ms.): Tư tưởng Hoa Nghiêm tŕnh bày vạn pháp do tâm sanh. Tâm là thực thể của vạn pháp. Tâm vọng th́ vạn pháp hoạt hiện sai biệt h́nh h́nh sắc sắc, trùng trùng duyên khởi, cái này có cái kia có và ngược lại, như lưới đế châu. Tâm chơn th́ pháp giới tánh với Tâm là một, vạn pháp đồng nhất thể. Tâm thanh tịnh th́ thấu đạt chơn lư Phật tánh, suốt thông pháp giới vô ngại, thể nhập bất tư ngh́ giải thoát hạnh môn. Kinh Hoa Nghiêm, đức Phật chỉ cho chúng-sanh thấu rơ cội nguồn của xum la vạn tượng do mê thức vọng tưởng nghiệp duyên h́nh thành, các pháp hiện hành trong vũ trụ là huyễn hóa, như hoa trong gương, như trăng trong nước. Tất cả vạn pháp trong pháp giới đều từ tâm sanh. Tâm trùm khắp cả pháp giới. Tất cả vạn hữu vũ trụ có thể nằm gọn trong hạt cải. Hạt cải có thể thâu nhiếp tất cả vũ trụ vạn pháp. Thể tánh của Tâm nhiếp thâu tất cả. Tất cả là một, một là tất cả. Đó là bản tánh vô ngại của Tâm. Bản tánh chơn tâm suốt thâu vạn pháp hữu t́nh và vô t́nh; lấy toàn thể pháp giới tánh làm lượng; lấy xứng tánh bất tư ngh́ vô ngại giải thoát làm thể. Đó là ư nghĩa căn cốt của Kinh Hoa Nghiêm.
[9:04:34 PM] Le Ngoc Anh Thu (Ms.): Theo em, tâm to hơn biển.nắm pháp của tâm ko dễ
[9:54:39 PM] *** Call ended, duration 3:50:15 ***
[9:55:14 PM] *** Group call ***
[10:21:43 PM] Thuan Thi Do: doc trang 145/355 "Nous" là thuong tri cua con nguoi lam van chuyen .....
[10:21:49 PM] Thuan Thi Do: http://theosophy.ph/
[10:45:47 PM] TrúcLâm: Chào cả nhà.
[10:46:11 PM] TrúcLâm: Xin được dự thính.
[11:18:39 PM] *** Call ended, duration 1:23:22 ***