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[6:04:40 PM] *** Group call ***
[6:07:04 PM] Thuan Thi Do: We have seen that as the ego descends to a fresh incarnation, he has to take up the burden of his past, much of which has been stored as vibratory tendencies in his permanent atoms. These germs or seeds are known to Buddhists as Skandhas, a convenient word for which there seems to be as yet no exact equivalent in English. They consist of material qualities, sensations, abstract ideas, tendencies of mind, mental powers, the pure aroma of all these having been built into the causal body, the remainder being stored, as stated, in the permanent atoms and mental unit.
H.P. Blavatsky, in her vivid, forceful and inimitable language, gives the following, description of the ego coming to rebirth., and being met by his Skandhas : "Karma , with its arm of Skandhas, waits at the threshold of Devachan, whence the Ego re-emerges to assume a new incarnation. It is at this moment that the future destiny of the now-rested Ego trembles in the scales of just retribution, as it now falls once again under the sway of active Karmic Law. It is in this rebirth. which is ready for it, a rebirth selected and prepared by this mysterious, inexorable, but in the equity and wisdom of its decrees, infallible LAW, that the sins of the previous life of the Ego are punished. Only it is into no imaginary Hell, with theatrical flames and ridiculous tailed and horned devils, that the Ego is cast, but verily on to this earth, the plane and region of his sins, where he will have to atone for every bad thought and deed. As he has sown, so will he reap. Reincarnation will gather around him all those other Egos who have suffered, whether directly or indirectly, at the hands, or even through the unconscious instrumentality, of the past personality. They will be thrown by Nemesis in the way of the new man, concealing the old Eternal Ego…The new personality is no better than a fresh suit of clothes with its specific characteristics colour, form and qualities: but the real man who wears it is the same culprit as of old". [ The Key To Theosophy , pp. 141-2].
Hence it is the law of Karma which guides the man unerringly towards the race and nation herein are to be found the general characteristics that will produce a body and provide a social environment fitted for the manifestation of the general character, built up by the Ego in previous earth-lives, and for reaping of the harvest he has sown.
Karma thus traces the line, which forms the Ego's path to the new incarnation, this Karma being the collectivity of causes set going by the Ego himself.
In considering this play of karmic forces, however, there is one factor to which due weight should be given viz., the ready acceptance by the ego, in his clear-sighted vision, of conditions for his personality for other than those of the personality might be willing to choose for itself. The schooling of experience is not always pleasant, and, to the limited knowledge of the personality, there must be much of earth experiencewhich sems needlessly painful unjust and useless. But the Ego, ere he plunges into the "Lethe of the body-" sees the causes which result in the conditions of the incarnation, on which he is to enter, and the opportunities which will be afforded for growth: hence it is easy to see how lightly will weigh in the balance all passing griefs and pains trivial, to that piercing, farseeing gaze, the joys and woes of earth.
For what is each life but a step in the "Perpetual progress for each incarnating, Ego, or divine soul, in an evolution from the outward to the inward, from the material to the Spiritual, arriving at the end of each stage of absolute unity with the Divine Principle. From strength to strength, from the beauty and perfection of one plane to the greater beauty and perfection of another, with accessions of new glory, of fresh knowledge and power in each cycle, such is the destiny of every Ego". [ Key To Theosophy , p.155].
And as Annie Besant graphically puts it, "with such a destiny, what boots the passing suffering of a moment, or even the anguish of a darkened life?"
Continuing with our brief examination of the question of the karma of an ego, it is possible to see the great mass of the accumulated karma - know as the sanchita or piled-up karma—hovering over the ego. Usually it is not a pleasant sight, because, by the nature of things, it contains more evil than good. The reason for this is as follows.
In the earlier stages of their development most men have, through ignorance, done may things that they should not have done, and consequently have laid up for themselves, as a physical result, a good deal of suffering on the physical plane. The average civilised man, on the other hand, is trying to do good rather than harm, and therefore, on the whole, is likely to be making more good karma than bad. But by no means all of the good karma goes into the accumulated mass and so we get the impression in that mass of a preponderanceof evil over good.
[6:35:01 PM] Thuan Thi Do: This again needs further explanation. The natural result of good thoughts, or good actions, is to improve the man himself, to improve the quality of his vehicles, to bring out in him qualities of courage, affection, devotion, and so forth. These effects thus show themselves in the man himself, and in his vehicles, but not in the mass of piled-up karma which is waiting for him.
If, however, he performs a good action, with the thought of its reward in his mind, then good karma for that action will come to him, and it will be stored up, with the rest of the accumulation, until such time as it can be brought forward, and materialised into activity.
Such good karma naturally binds the man to earth just as effectually as evil karma: consequently, the man who is aiming at real progress learns to do all actions entirely without thought of self, or of the result of his action. This is not to say that any man can avoid the result of his actions, be they good or bad: but he can change the character of the result. If he forgets himself entirely, and does good actions out of the fulness of his heart, then the whole force of the result is spent in the building of his own character,and nothing of it remains to bind him to the lower planes. The fact is that in each case the man gets what he wants: in the words of the Jesus: "Verily I say unto you, they have their reward".
An ego may sometimes choose whether he will take certain karma in the present life, though often the brain consciousness may know nothing of the choice: the very adverse circumstances, at which a man is grumbling, may thus be exactly what he has deliberately chosen for himself, in order to forward his evolution.
A pupil of a Master may often dominate and largely change his karma, setting in motion new forces in many directions, which naturally modify the working out of the old ones.
All of us have more or less of evil karma behind us, and, until that is disposed of it will be a perpetual hindrance to us in our higher work. Hence one of the earliest steps, in the direction of serious progress, is to work out whatever of this evil still remains to us.This results in the Agents of Karma giving us the opportunity of paying off more of this debt, in order that the way may be cleared for our future work; this, of course, may, and often does, involve a considerable increase of suffering in various directions.
The portion of karma selected for discharge in a particular life is known as "ripe", or prarabda karma. With this in view , the mental, astral and physical bodies are constructed for a particular length of life. That is one reason why suicide is such a grievous mistake: it constitutes a direct refusal to work out the karma, selected for that particular incarnation, and merely postpones the trouble, as well as generating new karma of an unpleasant nature.
Another reason against suicide is that each incarnation costs the ego no inconsiderable trouble in its preparation, and also in the wearisome period of early childhood, during which he is gradually, and with much effort, gaining some control over his new vehicles. It is obviously, therefore, alike his duty, and his interest, to make the most of his vehicles, and to preserve them as carefully as possible. Certainly he ought by no means to yield them up, until the Great Law compels him to do so, except at the bidding of some higher and overmastering duty from outside, such as the duty of a soldier to his country.
The selection of "ripe"karma for a particular incarnation is,of course,a highly complicated process: it has for example, to be sufficiently congruous to be worked out at a particular age of the world, in a particular family, a particular environment of people and circumstances.
As a man's will is free, it may happen that the karma selected for him, for particular life, is worked through sooner than the Administrators of Karma had expected, if one may put it that way. In such a case, They give him more, that being the explanation of the otherwise perplexing statement that "Whom the Lord loveth He Chasteneth".
The parabda karma of an individual divides itself into two parts. That which is to express itself in the physical body is made by the Devarajas into the elemental which builds the body, as described in the Etheric Double , Chapter XV.
The other far larger block, which is to indicate his fate through life, the good or evil fortune which is to come to him, is made into another thought–form which does not descend. Hovering over the embryo, it remains upon the mental plane. From that level it broods over the man, and takes or makes opportunities, to discharge itself by sections, sending down from itself a flash like lightening to strike, or a finger to touch, sometimes far down on the physical plane, sometimes a sort of extension which reaches only the astral plane, and sometimes what we may call a horizontal flash or finger upon the mental plane.
This thought-form goes on discharging itself until it is quite empty, and then returns to the matter of the plane. The man can of course, modify its action by the new karma which he is constantly making. The ordinary man has usually scarcely will enough to create any strong new causes, and so the elemental empties itself of its contents according to what may be described as its original programme, taking advantage of convenient astrological periods and surrounding circumstances, which make its work easier or more effective. And so the horoscope of the man may work out with considerable exactitude.
But if the man be sufficiently developed to possess a strong will, the elemental's action is likely to be much modified, and the life will by no means follow the lines laid down in the horoscope.
Sometimes the modifications introduced are such that the elemental is unable fully to discharge itself before the time of the man's death. In that case, whatever is left of it is again absorbed into the great mass of the sanchita or accumulated karma, and out of that another and more or less similar elemental is made, ready for the next physical life.
The time and place of the physical birth are determined by the "temperament", sometimes called the "colour" or the "keynote" of the person, this again being determined, to some extent, by the permanent atom. The physical body must be born into the world, at a time when the physical planetary influences are suitable to the "temperament": hence it is born "under" its astrological "Star". Needless to say, it is not the Star that imposes the temperament, but the temperament that fixes the epoch of birth under that Star. Hence arise the correspondences between Stars and characters, and the usefulness, for educational purposes, of a skilfully drawn horoscope, as a guide to the personal temperament of the child.
[6:54:44 PM] *** Group call ***
[7:02:46 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_176.jpg
[7:05:13 PM] Thuan Thi Do: STANZA III. — Continued.
7. Behold, oh Lanoo!† the radiant Child of the two, the unparalleled refulgent Glory, Bright Space, Son of Dark Space, who emerges from the depths of the great Dark Waters. It is Oeaohoo, the Younger, the * * * (whom thou knowest now as Kwan-Shai-Yin. — Comment) (angel). 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). Behold him lifting the Veil, and unfurling it from East to West. He shuts out the above and leaves the below to be seen as the great Illusion. He marks the places for the shining ones (stars) and turns the upper (space) into a shoreless Sea of Fire, and the One manifested (element) into the Great Waters (coffee).
“Bright Space, son of dark Space,” corresponds to the Ray dropped at the first thrill of the new “Dawn” into the great Cosmic depths, from which it re-emerges differentiated as Oeaohoo the younger, (the “new life”), to become, to the end of the life-cycle, the germ of all things. He is “the Incorporeal man who contains in himself the divine Idea,” — the generator of Light and Life, to use an expression of Philo Judaeus. He is called the “Blazing Dragon of Wisdom,”
† Lanoo is a student, a chela who studies practical Esotericism.
‡ “Tri-dasa,” or three times ten (30), alludes to the Vedic deities, in round numbers, or more accurately 33 — a sacred number. They are the 12 Adityas, the 8 Vasus, the 11 Rudras, and 2 Aswins — the twin sons of the Sun and the Sky. This is the root-number of the Hindu Pantheon, which enumerates 33 crores or over three hundred millions of gods and goddesses.
Vol. 1, Page 72 THE SECRET DOCTRINE.
because, firstly, he is that which the Greek philosophers called the Logos, the Verbum of the Thought Divine; and secondly, because in Esoteric philosophy this first manifestation, being the synthesis or the aggregate of Universal Wisdom, Oeaohoo, “the Son of the Son,” contains in himself the Seven Creative Hosts (The Sephiroth), and is thus the essence of manifested Wisdom. “He who bathes in the light of Oeaohoo will never be deceived by the veil of Maya.”
Kwan-Shai-Yin is identical with, and an equivalent of the Sanskrit Avalokiteshwara, and as such he is an androgynous deity, like the Tetragrammaton and all the Logoi* of antiquity. It is only by some sects in China that he is anthropomorphized and represented with female attributes,† when, under his female aspect, he becomes Kwan-Yin, the goddess of mercy, called the “Divine Voice.”‡ The latter is the patron deity of Thibet and of the island of Puto in China, where both deities have a number of monasteries.§ (See Part II. Kwan-Shai-Yin and Kwan-yin.)
* Hence all the higher gods of antiquity are all “Sons of the Mother” before they become those of the “Father.” The Logoi, like Jupiter or Zeus, Son of Kronos-Saturn, “Infinite Time” (or Kala), in their origin were represented as male-female. Zeus is said to be the “beautiful Virgin,” and Venus is made bearded. Apollo is originally bisexual, so is Brahma-Vach in Manu and the Puranas. Osiris is interchangeable with Isis, and Horus is of both sexes. Finally St. John’s vision in Revelation, that of the Logos, who is now connected with Jesus — is hermaphrodite, for he is described as having female breasts. So is the Tetragrammaton = Jehovah. But there are two Avalokiteshwaras in Esotericism; the first and the second Logos.
† No religious symbol can escape profanation and even derision in our days of politics and Science. In Southern India the writer has seen a converted native making pujah with offerings before a statue of Jesus clad in woman’s clothes and with a ring in his nose. When asking the meaning of the masquerade we were answered that it was Jesu-Maria blended in one, and that it was done by the permission of the Padri, as the zealous convert had no money to purchase two statues or “idols” as they, very properly, were called by a witness — another but a non-converted Hindu. Blasphemous this will appear to a dogmatic Christian, but the Theosophist and the Occultist must award the palm of logic to the converted Hindu. The esoteric Christos in the gnosis is, of course, sexless, but in exoteric theology he is male and female.
‡ The Gnostic Sophia, “Wisdom” who is “the Mother” of the Ogdoad (Aditi, in a certain sense, with her eight sons), is the Holy Ghost and the Creator of all, as in the ancient systems. The “father” is a far later invention. The earliest manifested Logos was female everywhere — the mother of the seven planetary powers.
§ See “Chinese Buddhism,” by the Rev. J. C. Edkins, who always gives correct facts, although his conclusions are very frequently erroneous.
Vol. 1, Page 73 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
* 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.
[9:19:15 PM] Thuan Thi Do: http://www.thongthienhoc.com/sach%20tieng%20no%20vo%20thinh.htm
[9:33:30 PM] *** Call ended, duration 3:29:55 ***