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[6:18:39 PM] *** Group call ***
[6:22:16 PM] Thuan Thi Do:
The determining cause of these different causal bodies lies in the stage at which individualisation takes place. If the animal, a dog, for example, has been for a long time in contact with man, and is one of a small group of 10 or 20 , then on individualising, a complete causal body is formed. If there are about 100 in the group—the sheep dog stage - a basketwork causal body is formed. If there are several hundreds—the pariah dog stage—there is formed the indication of a causal body made by connecting lines.

The amount of work done in the attainment of any given level in evolution is practically, always the same, but in some cases more is done in one kingdom and less in another. For the various kingdoms of nature overlap a good deal, so that an animal who reached the summit of intelligence and affection possible in the animal kingdom, would skip over the absolutely primitive conditions of humanity, and show himself as a first class individuality from the beginning of his human career. On the other hand, one who leaves the animal kingdom at a lower level will have to begin correspondingly lower down in the scale of humanity.

This is the explanation of a remark once made by a Master, when referring to the cruelty and superstition shown by the great mass of humanity: "They have individualised too soon; they are not yet worthy of the human form."

The three methods of individualisation - through intellect, affection, and will - are the normal methods. Occasionally, however, individualisation is attained in other ways, which we may call abnormal or irregular ways.

For example, at the beginning of the Moon Chain, a certain group of beings were at the point of individualisation, and were drawn towards it by their association with some of the perfected inhabitants, whom we call the Lords of the Moon. An unfortunate twist, however, entered into their development, and they began to take so great a pride in their intellectual advance, that that became the prominent feature in their character. They worked, not so much to gain the approval or affection of their masters, as to show their advantage over their fellow animals, and to excite their envy.

This latter motive pushed them on to make the efforts resulting in individualisation, and so the causal bodies which were formed showed almost no colour but orange. They were allowed to individualise, apparently because if they had continued in the animal kingdom any further, they would have become worse instead of better.

This detachment - or "ship load", as it is sometimes called - numbered about two millions. They individualised by pride, and, though clever enough in their way, possessed but little of any other quality.

The members of this orange shipload, from Planet A of the Moon-Chain declined to enter the vehicles provided for them in the Earth-Chain, while the golden coloured egos from Globe B, and the rose-coloured egos from Globe C, accepted the conditions, entered into the vehicles, and fulfilled their destiny.

All through their history these orange egos caused trouble to themselves and to others, owing to their arrogance and unruliness. They have been described as turbulent and aggressive, independent and separative, prone to discontent, and eager for change.

Some of the cleverest of them became the notorious "Lords of the Dark Face", in Atlantis, and later world-devastating conquerors, caring nothing for the thousands who were slain or starved in the course of gratification of their mad ambition, or later still, unscrupulous millionaires, aptly termed " "Napoleons, of finance".

Another abnormal method of individualising is through fear. In some cases animals which have been cruelly treated by man have developed cunning by their strenuous efforts to understand and avoid the cruelty, so that they have broken away from the Group –Soul, and produced an ego possessing only a very low type of intellectuality.

A variant of this class is the type of ego in which the cruelty has produced hatred instead of fear. This is the explanation of the fiendishly cruel and bloodthirsty savages, of whom we sometimes hear, of the inquisitors of the Middle Ages, and of child-torturers at the present day.

Yet another variant is the entity who is individualised by an intense desire for power over others, such as is sometimes shown by the chief bull of a herd. An ego developed in such a way often manifests great cruelty, and appears to take pleasure in it, probably because to torture others is a manifestation of his power over them.

On the other hand, those who have individualised at a comparatively low level along one of the regular lines—as by affection, for example - provide us with a type of equally primitive, but joyous and good-natured savages. Such savages are so only in name, for they are kindly, as are many of the tribes in some of the islands of the South Seas.
[6:37:50 PM] Thuan Thi Do: CHAPTER XV


The causal body owes its name to the fact that in it reside the causes which manifest themselves as effects in the lower planes.

For it is the experience of past lives, stored in the causal body, which are the cause of the general attitude taken up towards life, and the actions undertaken.

In Samskrit, the causal body is known as the Karana Sharira, Karana meaning, cause.

Briefly we may say that the causal body has two main functions:

[1] To act as a vehicle for the Ego: the causal body is the "body of Manas", the form- aspect of the individual , the true man, the Thinker.

[2] To act as a receptacle or storehouse for the essence of the man's experiences in his various incarnations. The causal body is that into which is woven everything which can endure, and in which are stored the germs of qualities, to be carried over to the next incarnation. Hence one sees that the lower, manifestation of man, i.e., his expression in his mental, astral and physical bodies, depends ultimately upon the growth and development of the real man himself, the one "for whom the hour never strikes".

As we have seen in Chapter XIII, there is no man, no real human being, until the causal body comes into existence. Every individual being must necessarily have a causal body: it is, in fact, the possession of a causal body which constitutes individuality.

The immense amount of work done, in the long aeons preceding the birth of the causal body, is devoted to developing and building the matter of the physical, astral and lower mental planes, until it becomes a fit habitation for the divine spirit to dwell in as a man.

At its inception, the causal body, or form-aspect of the true man, is described, as a delicate film of subtlest matter, just visible, marking where the individual begins his separate life. That delicate almost colourless, film of subtlest matter, is the body which will last through the whole of human evolution: on this, as on a thread—the thread-self, or Sutratma, as it is sometimes called –will all the future incarnations be strung.

The causal body, as said, is the receptacle of all that is enduring—i.e., only that which is noble and harmonious, and in accordance with the law of spirit; for every great and noble thought, every pure and lofty emotion, is carried up, and its essence worked into the substance of the causal body. Hence the condition of the causal body is a true register - the only true register -of the growth of man, of the stage of evolution to which he has attained.

All the various bodies of man should be regarded as casings or vehicles, enabling the Self to function is some definite region of the universe. Just as a man may use a carriage on land, a ship on the sea, a balloon in the air, to travel from one place to another, and yet in all places remain himself, so does the Self, the real man, utilise his various bodies, each for its appropriate purposes, yet remains all the time himself no matter in what vehicle he may be functioning at any given moment. Relatively to the man, all these bodies are transient, they are his instruments or servants; they wear out and are renewed, time after time, and adapted to his varying needs, and his ever-growing powers.

More specifically, because mind is fundamentally dual in its functioning, so man needs, and is provided with, two mind bodies. As we saw in The Mental Body, the mental body serves for the concrete mind, which deals with concrete thoughts; the causal body similarly is the organ, for abstract thinking.

In the Thinker, residing in the causal body, are all the powers that we class as Mind -i.e., memory, intuition, will. The Thinker gathers up all the experiences of the earth-lives, through which he passes, to be transmuted within himself, by his own divine alchemy, into that essence of experience and knowledge which is Wisdom. Even in one brief earth-life we distinguish between the knowledge we acquire and the wisdom we gradually -often too rarely - distil from that knowledge. Wisdom is the fruitage of a life's experience, the crowning possession of the aged. In a much fuller and richer sense, Wisdom is the fruitage of many incarnations, the produce of much experience and knowledge. In the Thinker, thus, is the store of experiences, reaped in our past lives, harvested through many rebirths.

In the classification of the bodies of man as "sheaths", the causal body is known as the discriminating sheath, as in the following table:-In the word Vijnanamayakosha, the particle "Vi" implies the discriminating, separating, and arranging of things, for that is the peculiar function of this sheath. Into the Vijnanamayakosha, or causal body, experiences from the Manomayakosha are reflected as ideal concepts. The Manomayakosha collects and elaborates, the Vijnanamayakosha arranges and discriminates. The lower bodies receive and deal with sensations, perceptions, the making and elaborating of ideas, but it is the work of the causal body to arrange these, discriminate between them, and perform the work of abstract reasoning from them, dealing with pure ideas, separated from the concrete presentations.
[6:57:08 PM] Thuan Thi Do:


[7:08:25 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GiaoLyBiTruyen-NTH.pdf
[7:53:49 PM] Thuan Thi Do: 89. Hỡi nhà Yogi thành công, chính đây là cái mà thiên hạ gọi là Dhyana (41) kẻ đến trước cửa Samadhi (42).
[7:54:21 PM] Thuan Thi Do: http://www.thongthienhoc.com/sach%20tieng%20no%20vo%20thinh.htm
[7:56:04 PM] Thuan Thi Do: http://en.wikipedia.org/wiki/Samyama
[7:58:32 PM] Thuan Thi Do: http://en.wikipedia.org/wiki/Samadhi
[8:02:09 PM] Thuan Thi Do: Đọc hết trang 100 đến 106 PDF bà Hai
[8:22:02 PM] Thuan Thi Do: trang 68 -> 74
[9:04:25 PM] Thuan Thi Do: http://www.thongthienhoc.com/sach%20nhap%20mon%20nghien%20cuu%20giao%20ly%20bi%20truyen.htm
[10:41:19 PM] *** Call ended, duration 4:22:19 ***