Họp Thông Thiên Học ngày 20 tháng 4 năm 2013

http://thongthienhoc.net/audio/TTH20Apr2013.wma  

[4/27/2013 6:06:36 PM] *** Group call ***
[4/27/2013 6:20:29 PM] Thuan Thi Do: http://blavatskyarchives.com/inner/innerno6.htm
[4/27/2013 6:31:37 PM] Thuan Thi Do:

Dhyani-chohans (tiếng Phạn-Tây Tạng) [từ tiếng Phạn dhyāni chiêm niệm + Tây Tạng chohan chúa] chúa của thiền định. Trong văn chương thông thiên học, dhyani-chư Phật là những kiến trúc sư trí tuệ, các con cao hơn và tinh thần nhiều hơn các thần-thế giới. Dhyani-chohans, như một thuật ngữ khái quát, bao gồm cả các loại cao hơn mà hăy tự ư thức, tham gia tích cực trong các ư tưởng kiến trúc của vũ trụ, và các loại thấp hơn, một số trong số đó là tự ư thức, nhưng trong cơ quan đại diện của họ thấp hơn dần ít trên trên một quy mô xuống. Mức thấp nhất của các nhà xây dựng không ǵ hơn là con chỉ có ư thức hoặc nửa tỉnh nửa mê sau gần servilely các ư tưởng của tinh thần vũ trụ truyền cho họ bởi loại cao hơn của các kiến ​​trúc sư.

Dhyani-chohan là tương tự như vậy đồng nghĩa trong một nghĩa nào đó với tiếng Phạn manu. Bảy loại chính của dhyani-chohans được liên kết mật thiết, mỗi mỗi tương ứng với bảy hành tinh thiêng liêng của hệ thống năng lượng mặt trời của chúng ta, và tương tự với quả địa cầu của chuỗi hành tinh trái đất. Hơn nữa, có một loại của dhyani-chohans ở phần đầu của mỗi bộ phận của tự nhiên trong hệ thống năng lượng mặt trời của chúng ta. Những dhyani-chohans, như hội nghị thượng đỉnh của Hệ thống cấp bậc của ánh sáng, imbody trong tự như cá nhân các ư tưởng của logo vũ trụ, từ đó h́nh thành pháp luật, theo đó, bản chất tồn tại và hoạt động. Các luật này, do đó, thật sự là hoạt động tinh thần tự động của các loại cao nhất của dhyani-chohans.

Các dhyani-chohans có vị Bồ Tát của họ, con cái trí tuệ, hoặc người đại diện trên và trong mỗi máy bay vũ trụ giảm dần, do đó, mỗi con có như phần cao nhất của một trong những dhyani-chohan như cá egoic của nó. Do đó, "các dhyani-chohans thực sự trong một ư nghĩa quan trọng nhất bản thân của chúng ta. Chúng tôi đă được sinh ra từ họ; chúng tôi là monads, chúng tôi đă có các nguyên tử, các linh hồn, dự báo, gửi ra, phát ra, bởi dhyanis. . . "(Quỹ 407).
[4/27/2013 6:31:47 PM] Thuan Thi Do: Pitri(s) (Sanskrit) Pitṛ-s Fathers; referring to the merely human deceased father and grandparents; also to the progenitors of the human race. The pitris (progenitors) are of seven classes: three classes of arupa-pitris or higher dhyanis, which in our own solar system we call the solar pitris or agnishvattas; and the four lower classes known as barhishads or lunar pitris. The lunar pitris came from the moon-chain, while the solar pitris are those dhyan-chohans which have all the spiritual-intellectual fires, although they are too spiritual to have the physical creative fire. In preceding manvantaras they had finished their physical and astral evolution, but by cyclic necessity, enlightened the lunar pitris which had only the physical creative fire.

The pitris “are called ‘Fathers’ because they are more particularly the actual progenitors of our lower principles; whereas the Dhyani-Chohans are actually, in one most important sense, our own selves. We were born from them; we were the monads, we were the atoms, the souls, projected, sent forth, emanated, by the Dhyanis.

“ . . . the Lunar Pitris may briefly be said to be those consciousness-centers in the human constitution which feel humanly, which feel instinctually, and which possess the brain-mind mentality. The Agnishwatta-Pitris are those monadic centers of the human constitution which are of a purely spiritual type” (OG 125-6). These pitris were not forefathers of present humanity, but of our distantly remote ancestors named formerly by some writers the Adamic races.

The evolution of the first root-race of mankind from the astral bodies of the pitris took place on seven distinctly separated regions of the earth existing then at the arctic pole (cf SD 2:329). Of the succession of the root-races the Stanzas of Dzyan say: “First come the SELF-EXISTENT on this Earth. They are the ‘Spiritual Lives’ projected by the absolute WILL and LAW, at the dawn of every rebirth of the worlds. These LIVES are the divine ‘Sishta,’ (the seed-Manus, or the Prajapati and the Pitris)” (SD 2:164). As progenitors of the various human root-races, pitris refer pointedly to the life-waves, manus, prajapatis, and sishtas.

Brahma occasionally, as the generalized Progenitor, stands in Hindu literature for the pitris collectively, and is thus called Father.

Pitri-devatas (Sanskrit) Pitṛ-devatā-s [from pitṛ father + devatās spiritual beings] The paternal spiritual beings; a class of divine beings who were the progenitors of mankind — generalized under the term pitris. More particularly, the lunar ancestors of mankind, in all their various classes.

Pitripati (Sanskrit) Pitṛpati Lord of the pitris or fathers; a title of Yama, the Hindu god of death and the judge of mortals — functions corresponding to those of Rhadamanthas of the Greeks. From the standpoint of occult history, Pitri-pati or Yama is the personification of the third root-race.


DịchTừ: Tiếng Anh
Sang: Tiếng Việt

Pitri (s) (tiếng Phạn) Pitṛ-s Phụ; đề cập đến người cha quá cố chỉ đơn thuần là con người và ông bà, cũng để các bậc tiền bối của nhân loại. Các pitris (tổ tiên) có bảy loại: ba loại của Vô Sắc-pitris hoặc dhyanis cao hơn, có hệ thống năng lượng mặt trời của chúng ta chúng ta gọi là pitris năng lượng mặt trời hoặc agnishvattas và bốn tầng loại thấp hơn được gọi là barhishads hoặc mặt trăng pitris. mặt trăng pitris đến từ mặt trăng ứng, trong khi các pitris năng lượng mặt trời là những Dhyan-chohans đó có tất cả các vụ cháy tinh thần, trí tuệ, mặc dù họ quá tâm linh để có ngọn lửa sáng tạo vật lư. Trong trước manvantaras họ đă hoàn thành quá tŕnh tiến hóa thể xác và thể vía của họ, nhưng bởi sự cần thiết theo chu kỳ, giác ngộ các pitris mặt trăng mà chỉ có ngọn lửa sáng tạo vật lư.

Các pitris "được gọi là" cha "bởi v́ chúng đặc biệt hơn các bậc tiền bối thực tế của nguyên tắc thấp hơn của chúng ta, trong khi đó các Dhyani-Chohans thực sự, trong một ư nghĩa quan trọng nhất, bản thân của chúng ta. Chúng ta đă được sinh ra từ họ; chúng ta là monads, chúng ta đă có các nguyên tử, các linh hồn, dự báo, gửi ra, phát ra, bởi Dhyanis.

". . . Lunar Pitris một thời gian ngắn có thể được cho là những người ư thức-trung tâm trong hiến pháp của con người mà cảm thấy con người có, mà cảm thấy bản năng, và trong đó có tâm lư năo-tâm. Các Agnishwatta-Pitris là những trung tâm monadic của hiến pháp của con người mà là của một loại hoàn toàn tinh thần "(OG 125-6). Những pitris không tổ tiên của nhân loại hiện nay, nhưng tổ tiên xa xa chúng ta đặt tên trước đây của một số nhà văn các chủng tộc A-đam.

Sự tiến hóa của những người đầu tiên gốc chủng tộc của nhân loại từ các cơ quan sao của các pitris diễn ra trên bảy khu vực tách biệt rơ ràng của trái đất hiện sau đó ở cực Bắc cực (xem SD 2:329). Của các thừa kế của các gốc chủng tộc của khổ thơ của Dzyan nói: "Lần đầu tiên đến các TỰ tồn tại trên trái đất này. Họ là những 'Sống Tâm Linh' dự của SẼ tuyệt đối và LUẬT PHÁP, vào buổi b́nh minh của tất cả các sự tái sinh của thế giới. Những CUỘC SỐNG là 'Sishta, "thần thánh (hạt giống-Manus, hoặc Prajapati và Pitris)" (SD 2:164). Như tổ tiên của nhiều người gốc chủng tộc, pitris tham khảo thẳng thừng với cuộc sống sóng, Manus, prajapatis, và sishtas.

Phạm Thiên thỉnh thoảng, như tổ tiên tổng quát, đứng trong văn học Ấn Độ giáo cho pitris chung, và do đó được gọi là Cha.

Pitri-devatas (tiếng Phạn) Pitṛ-Devata-s [từ pitṛ cha + devatās linh] Các con tinh thần nội, một loại của thần thánh người là tổ tiên của loài người - tổng quát dưới pitris hạn. Đặc biệt hơn, tổ tiên đến từ mặt trăng của nhân loại, trong tất cả các loại khác nhau của họ.

Pitripati (tiếng Phạn) Pitṛpati Chúa tể của những pitris hoặc cha, một danh hiệu Yama, vị thần Hindu của cái chết và thẩm phán của con người - các chức năng tương ứng với những Rhadamanthas của người Hy Lạp. Từ quan điểm của lịch sử huyền bí, Pitri-pati hoặc Yama là hiện thân của chủng tộc gốc thứ ba .
[4/27/2013 6:35:34 PM] Thuan Thi Do:
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[4/27/2013 6:37:20 PM] Thuan Thi Do: TTH20Apr2013.wma
[4/27/2013 6:37:35 PM] Thuan Thi Do: http://TTH20Apr2013.wma
[4/27/2013 6:37:51 PM] Thuan Thi Do: http://hoangvan.net/thongthienhoc/TTH20Apr2013.wma
[4/27/2013 6:38:41 PM] Thuan Thi Do: http://hoangvan.net/thongthienhoc/audio/TTH20Apr2013.wma
[4/27/2013 6:47:37 PM] *** Call ended, duration 40:59 ***
[4/27/2013 6:47:42 PM] *** Group call ***
[4/27/2013 6:54:19 PM] Thuan Thi Do: Many of the moods to which most people are subject, in greater or lesser degree, are due to outside astral influences. Whilst depression, for example, may be due to a purely physical cause, such as indigestion, a chill, fatigue, etc., even more frequently it is caused by the presence of an astral entity who is himself depressed and is hovering around either in search of sympathy or in the hope of drawing from the subject the vitality which he lacks.
Furthermore, a man who, for example, is beside himself with rage, temporarily loses hold of his astral body, the desire-elemental (see page 6) becoming supreme. Under such circumstances the man may be seized upon and obsessed either by a dead man of similar nature or by some evil artificial elemental. [Page 74]
The student should sternly and especially disregard depression, which is a great barrier to progress, and at least should endeavour to let no one else know that he is oppressed by it. It indicates that he is thinking more of himself than of the Master, and it makes it more difficult for the Master's influence to act upon him. Depression causes much suffering to sensitive people, and is responsible for much of the terror of children at night. The inner life of an aspirant ought not to be one of continual emotional oscillation.
Above all things, the aspirant should learn not to worry. Contentment is not incompatible with aspiration. Optimism is justified by the certainty of the ultimate
triumph of good, though it is true that if we take into account only the physical plane it is not easy to maintain that position.
Under the stress of very powerful emotions, if a man lets himself go too far, he may die, become insane, or be obsessed. Such obsession need not necessarily be what we call evil, though the truth is that all obsession is injurious.
An illustration of this phenomenon may be taken from "conversion" at a religious revival. On such occasions some men get worked up into a condition of such tremendous emotional excitement that they swing beyond the degree of safety: they may then be obsessed by a departed preacher of the same religious persuasion, and thus two souls may be temporarily work through one body. The tremendous energy of these hysterical excesses is contagious and may spread rapidly through a crowd.
An astral disturbance is set up of the nature of a gigantic whirlpool. Towards this pour astral entities whose one desire is for sensation: these are all kinds of nature-spirits (see page 181) who delight in and bathe in the vibrations of wild excitement, of whatever character, be it religious or sexual, just as children pay in the surf. They supply and reinforce the energy so recklessly expended. The dominant idea being usually the selfish one of saving one's own soul, [Page 75] the astral matter is of a coarse kind, and the nature-spirits are also of a primitive type.
The emotional effect of a religious revival is thus very powerful. In some cases a man may be genuinely and permanently benefited by his "conversion", but the serious student of occultism should avoid such excesses of emotional excitement, which for many people are apt to be dangerous. "Excitement is alien to the spiritual life".
There are, of course, many causes of insanity: it may be due to defects in one or more of the vehicles - physical, etheric,astral, mental. In one variety it is caused by a want of accurate adjustment between the astral particles and the particles of either the etheric or the mental body. Such a case would not recover sanity until he reached the heaven-world, i.e., until he had left his astral body and passed into his mental body. This type of insanity is rare.
The effect on the astral body caused by astral vibrations of another astral body has long been recognised in the East, and is one of the reasons why it is such an immense advantage to a pupil to live in close proximity to one more highly evolved than himself. An Indian teacher not only may prescribe for his pupil special kinds of exercises or study, in order to purify, strengthen and develop the astral body, but also by keeping the pupil in his neighbourhood physically seeks by this close association to harmonise and attune the pupil's vehicles to his own. Such a teacher has already calmed his own vehicles and accustomed them to vibrate at a few carefully selected rates instead of in a hundred promiscuous frenzies. These few rates of vibration are very strong and steady, and each day
and night, whether he is sleeping or waking, they play unceasingly upon the vehicles of the pupil, and gradually raise him to his teacher's key.
For similar reasons, an Indian, who wishes to live the higher life, retires to the jungle, as a man of other races withdraws from the world and lives as a hermit. He thus has at least breathing space, and rest from [Page 76] from the endless conflict caused by the perpetual battering on his vehicles of other people's feelings and thoughts, and can find time to think coherently. The calm influences of Nature are also to a certain extent helpful.
Somewhat analogous are the effects produced on animals which are closely associated with human beings. The devotion of an animal for the master whom he loves, and his mental efforts to understand his master's wishes and to please him, enormously develop the animal's intellect and his power of devotion and affection. But in addition to this, the constant play of the man's vehicles on those of the animal greatly assist the process, and thus prepare the way for the animal to individualise and become a human entity.
It is possible, by an effort of will, to make a shell of astral matter on the periphery of the astral aura. This may be done for three purposes: (1) to keep out emotional vibrations, such as anger, envy or hatred, intentionally directed at one by another; (2) to keep out casual vibrations of low type which may be floating in the astral world and impinge upon one's aura; (3) to protect the astral body during meditation. Such shells do not usually last for long, but need to be frequently renewed if required for any length of time.
Such a shell would, of course,keep vibrations in as well as out. The student should therefore make the shell only of the coarsest astral matter, as he will not wish to keep away, or to prevent from passing outwards, vibrations in the higher types of astral matter.
As a general principle, it may be said that to use a shell for oneself is to some extent a confession of weakness, as if one is all one should be, no artificial protection of this kind would be needed. On the other hand, shells may often be used with advantage to help other people who need protection.
It will be recollected (see page 6) that a man's astral body consists not only of ordinary astral matter, but also of a quantity of elemental essence. During the [Page 77] man's life this elemental essence is segregated from the ocean of similar matter around, and practically becomes for that time what may be described as a kind of artificial elemental (see page 450 i.e., a kind of semi-intelligent separate entity known as the Desire-Elemental. The Desire-Elemental follows the course of its own evolution downwards into matter without any reference to (or, indeed, any knowledge of) the convenience or intention of the Ego to whom it happens to be attached. Its interests are thus diametrically opposed to those of the man, as it is seeking ever stronger and coarser vibrations. Hence the perpetual struggle described by St.Paul as "the law in the members warring against the law of the mind". Furthermore, finding that
association with the mental matter of the man's mind-body brings to it more vivid vibrations, it endeavours to stir up the mental matter into sympathy with it, and to induce the man to believe that he desires the sensations which it desires.
Consequently, it becomes a sort of tempter. Nevertheless the desire-elemental is not..
[4/27/2013 7:11:27 PM] Thuan Thi Do: As a general principle
[4/27/2013 7:16:12 PM] *** Call ended, duration 28:24 ***
[4/27/2013 7:16:14 PM] *** Group call ***
[4/27/2013 7:16:55 PM] *** Van Atman added hop to ***
[4/27/2013 7:19:35 PM] Thuan Thi Do: Nevertheless the desire-elemental is not an evil entity: in fact it is not an evolving entity at all, having no power of reincarnation: it is only the essence of which it is composed which is evolving.Nor has this shadowy being any evil designs upon the man, for it knows nothing whatever of the man of whom, for the time, it forms a part. It is thus in no way a fiend to the regarded with horror, but is as much a part of the divine life as the man himself, though at a different stage of its unfoldment.
It is a mistake to imagine that by refusing to gratify the desire-elemental with coarse vibrations, a man is thereby checking its evolution: for this is not the case. By controlling the passions and developing the higher qualities, a man drops the lower and helps to evolve the higher types of essence: the lower kinds of vibrations can be supplied by an animal, at some later time, even better than by a man, whereas no one but a man can evolve the higher type of essence.
All through life a man should definitely fight against [Page 78] the desire-elemental and its tendency to seek for the lower, coarser physical vibrations, recognising quite clearly that its consciousness, its like and dislikes, are not his own. He has himself created it and should not become a slave to it, but learn to control it and realise himself as apart from it.
This matter will be further considered in Chapter 12.
3) The Mental Life. - Our third and last factor which affects the astral body during ordinary waking consciousness is the mental life. The mental activities have the most far-reaching effects on the astral body for two reasons: -
(1) Because lower mental matter, Manas, is so inextricably linked with astral matter, Kâma, that it is almost impossible for most people to utilise one without the other: i.e., few people can think without at the same time feeling, or feel without at the same time, to some extent, thinking.
(2) Because the organisation and control of the astral body rest with the mind. This is an example of the general principle that each body is built up by consciousness working in the plane next above it. Without the creative power of thought the astral body cannot be organised.
Every impulse sent by the mind to the physical body has to pass through the astral body, and produces an effect on it also. Further, as astral matter is far more responsive to thought-vibrations than is physical, the effect of mental vibrations on it is proportionately greater than on the physical body. Consequently a controlled, trained and developed mind tends also to bring the astral body under control and to develop it. When, however, the mind is not actively controlling the astral body, the latter, being peculiarly susceptible to the
influence of passing thought-currents, is perpetually receiving these stimuli from without, and eagerly responding to them.
So far, we have dealt with the general effects produced on the astral body, during ordinary life, by the nature of the physical, emotional and mental life. [Page 79] We have now to deal, but in general outline only, with the use of the special faculties of the astral body itself, during the waking consciousness.
The nature of these faculties, and their connection with the various Chakrams in the astral body, we have already described in Chapter 5. By means of the powers of astral matter itself, developed through the agency of the Chakrams, a man is enabled not only to receive vibrations from etheric matter, transmitted through the astral body to his mind, but also to receive impressions direct from the surrounding matter of the astral world, these, of course, being also similarly transmitted through the mental body to the real man within.
But in order to receive impressions in this manner direct from the astral world, the man must learn to focus his consciousness in his astral body, instead of, as is usually the case, in his physical brain.
In the lower types of men, Kâma, or desire, is still emphatically the most prominent feature, though the mental development has also proceeded to some extent. The consciousness of such men is centred in the lower part of the astral body, their life being governed by sensations connected with the physical plane. That is the reason why the astral body forms the most prominent part of the aura in the undeveloped man.
An ordinary man of our own race is also still living almost entirely in his sensations, although the higher astral is coming into play: but still, for him, the prominent question which guides his conduct is not what is right or reasonable to do, but simply what he himself desires to do. The more cultured and developed are beginning to govern desire by reason: that is to say, the centre of consciousness is gradually transferring itself from the higher astral to the lower mental. Slowly as the man progresses it moves up further still, and the man begins to be dominated by principle rather than be interest and desire.
The student will recollect that humanity is still [Page 80] in the Fourth Round, which should naturally be devoted to the development of desire and emotion; yet we are engaged in the unfolding of intellect, which is to be the special characteristic of the Fifth Round. That this is so is due to the immense stimulus given to our evolution by the descent of the Lords of the Flame from Venus, and by the work of the Adepts, who have preserved for us that influence and steadily sacrificed themselves in order that we might make the better progress.
It should also be recollected that, in the smaller cycle of races,the Fifth Root Race is working at the mind-body, whereas the Fourth Root Race is more especially concerned with the astral body.
In spite of the fact that, in the vast majority of cases the centre of consciousness is located in the astral body, most men are quite unaware of the fact, knowing nothing at all about the astral body or its uses. They have behind them the traditions and customs of a long series of lives in which the astral faculties have not been used; yet all the time those faculties have been gradually and slowly growing inside a shell, somewhat as a chick grows inside the egg. Hence a very large number of people have astral faculties, of which they are entirely unconscious, in reality very near the surface, so to speak, and its probable that in the near future, as these matters become more widely known and understood, in great numbers of cases these latent faculties will break through, and astral powers will then become far more common than they are today.
The shell spoken of above is composed of a great mass of self-centred thought in which the ordinary man is almost hopelessly entombed. This applies also, perhaps with even greater force, to the sleep life,with which we shall deal in the next chapter.
We spoke above of focusing the consciousness in the astral body. The consciousness of man can be focused in only one vehicle at a time, though he may be simultaneously conscious through the others in a vague way. [Page 81] a simple analogy may be taken from ordinary physical sight. If the finger be held up before the face, the eyes can be so focussed as to see the finger perfectly: at the same time the distant background can also be seen, though imperfectly, because it is out of focus. In a moment the focus can be changed so that the background is seen perfectly, but the finger, now out of focus, only dimly and vaguely.
Precisely in the same way, if a man who has developed astral and mental consciousness focuses himself in the physical brain, as in ordinary life, he will see perfectly the physical bodies of people, and at the same time he will see their astral and mental bodies, but only somewhat dimly.In far less than a moment he can change the focus of his consciousness so that he sees the astral fully and perfectly: but in that case he will see the mental and physical bodies also, but not in full detail. The same thing is true of th...
[4/27/2013 7:26:43 PM] *** Van Atman added huan.dana219051 ***
[4/27/2013 7:38:54 PM] Thuan Thi Do: The same thing is true of the mental sight and of the sight of higher planes.
Thus in the case of a highly developed man, whose consciousness has already developed even beyond the causal (higher mental) body, so that he is able to function freely on the buddhic plane, and has also a measure of consciousness upon the âtmic plane, the centre of consciousness lies between the higher mental and the buddhic plane. The higher mental and the higher astral are in him much more developed than their lower parts, and though he still retains his physical body, he holds it merely for the convenience of working in it, and not in any way because his thoughts and desires are fixed there. Such a man has transcended all Kâma which could bind him to incarnation, and his physical body is therefore retained in order that it may serve as an instrument for the forces of the higher planes to reach down even to the physical plane.[Page 82]
[4/27/2013 8:02:41 PM] Thuan Thi Do: http://blavatskyarchives.com/inner/innerno6.htm
[4/27/2013 10:52:21 PM] *** Call ended, duration 3:36:04 ***