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[12/29/2012 6:08:33 PM] Thuan Thi Do: On Exoteric "Blinds" and "The Death of the Soul"On Exoteric "Blinds" and "The Death of the Soul"
(Page 510) As a corollary to this, and before going into still more abstruse teachings, I must redeem the promise already given. I have to illustrate by tenets you already know, the awful doctrine of personal annihilation. Banish from your minds all that you have hitherto read in such works as Esoteric Buddhism, and thought you understood, of such hypotheses as the eighth sphere and the moon, and that man shares a common ancestor with the ape. Even the details occasionally given out by myself in the Theosophist and Lucifer were nothing like the whole truth, but only broad general ideas, hardly touched upon in their details. Certain passages, however, give out hints, especially my foot-notes on articles translated from liphas Lévi’s Letters on Magic. [See “Stray Thoughts on Death and Satan” in the Theosophist, vol. iii, No.1: also “Fragments of Occult Truth,” vols.iii, and iv.]
Nevertheless, personal immortality is conditional, for there are such things as “soulless men,” a teaching barely mentioned, although it is spoken of even in Isis Unveiled;†[Op. cit. ii.368. et seq.] and there is an Avîchi, rightly called Hell, though it has no connection with, or similitude to, the good Christian’s Hell, either geographically or psychically. The truth known to Occultists and Adepts in every age could not be given out to a promiscuous public: hence, though almost every mystery of Occult Philosophy lies half concealed in Isis and the two earlier volumes of the present work, I had no right to amplify or correct the details of others. Readers may now compare those four volumes and such books as Esoteric Buddhism with the diagrams and explanations in these Papers, and see for themselves.
Paramâtmâ, the Spiritual Sun, may be thought of as outside the human Auric Egg, as it is also outside the Macrocosmic or Brahmâ’s Egg. Why? Because, though every particle and atom are, so to speak, cemented with and soaked through by this Paramâtmic essence, yet it is wrong to call it a “human” or even a “universal” Principle, for the term is very likely to give rise to naught but an erroneous idea of the philosophical and purely metaphysical concept; it is not a Principle, but the cause of every Principle, the latter term being applied by Occultists only to its shadow—the Universal Spirit that ensouls the boundless Kosmos whether within or beyond Space and Time.
The Duality in Manas (Page 511) Buddhi serves as a vehicle for that Paramâtmic shadow. This Buddhi is universal, and so also is the human Ãtmâ. Within the Auric Egg is the macrocosmic pentacle of LIFE, Prâna, containing within itself the pentagram which represents man. The universal pentacle must be pictured with its point soaring upwards, the sign of White Magic—in the human pentacle it is the lower limbs which are upward, forming the “Horns of Satan,” as the Christian Kabbalists call them. This is the symbol of Matter, that of the personal man, and the recognized pentacle of the Black Magician. For this reversed pentacle does not stand only for Kâma the fourth Principle exoterically, but it also represents physical man, the animal of flesh with its desires and passions.
Now, mark well, in order to understand that which follows, that Manas may be pictured as an upper triangle connected with the lower Manas by a thin line which binds the two together. This is the Antahkarana, that path or bridge of communication which serves as a link between the personal being whose physical brain is under the sway of the lower animal mind, and the reincarnating Individuality, the spiritual Ego, Manas, Manu, the “Divine Man.” This thinking Manu alone is that which reincarnates. In truth and in nature, the two Minds, the spiritual and the physical or animal, are one, but separates into two at reincarnation. For while that portion of the Divine which goes to animate the personality, consciously separating itself, like a dense but pure shadow, from the Divine Ego, [The essence of the Divine Ego is “pure flame,” an entity to which nothing can be added and from which nothing can be taken: it cannot, therefore, be diminished, even by countless numbers of lower minds, detached from it like flames from a flame. This is in answer to an objection by an Esotericist who asked whence was that inexhaustible essence of one and the same Individuality which was called upon to furnish a human intellect for every new personality in which it is incarnated.] wedges itself into the brain and the senses [The brain, or thinking machinery, is not only in the head, but, as every physiologist who is not quote a materialist will tell you, every organ in man, heart, liver, lungs, etc., down to every nerve and muscle, has, so to speak, its own distinct brain or thinking apparatus. As our brain has naught to do in the guidance of the collective and individual work of every organ in us, what is that which guides each so unerringly in its incessant functions: that makes these struggle, and that too with disease, throws it off and acts, each of them, even to the smallest, not in a clock-work manner as alleged by some materialists (for, at the slightest disturbance or breakage the clock stops), but as an entity endowed with instinct? To say it is Nature is to say nothing, if it is not the enunciation of a fallacy; for Nature after all is but a name for these very same functions, the sum of the qualities and attributes, physical, mental, etc., in the universe and man, the total of agencies and forces guided by intelligent laws.] of the foetus, at the completion of it seventh month, the Higher Manas does not unite itself with the child before the completion of the first seven years of its life. This detached essence, or rather the reflection or shadow of the Higher Manas, becomes, as the (Page 512) child grows, a distinct thinking Principle in man, its chief agent being the physical brain. No wonder the Materialists, who perceive only this “rational soul,” or mind, will not disconnect it with the brain and matter. But Occult Philosophy has ages ago solved the problem of mind, and discovered the duality of Manas. The Divine Ego tends with its point upwards towards Buddhi, and the human Ego gravitates downwards, immersed in Matter, connected with its higher, subjective half only by the Antahkarana. As its derivation suggests, this is the only connecting link during life between the two minds—the higher consciousness of the Ego and the human intelligence of the lower mind.
To understand this abstruse metaphysical doctrine fully and correctly, one has to be thoroughly impressed with an idea, which I have in vain endeavoured to impart to Theosophists at large, namely, the great axiomatic truth that the only eternal and living Reality is that which the Hindus call Paramâtmâ and Parabrahman. This is the one ever-existing Root Essence, immutable and unknowable to our physical senses, but manifest and clearly perceptible to our spiritual natures. Once imbued with that basic idea and the further conception that if It is omnipresent, universal and eternal, like abstract Space itself, we must have emanated from It and we must some day, return into It, and all the rest becomes easy.
If so, then it stands to reason that life and death, good and evil, past and future, are all empty words, or at best, figures of speech. If the objective Universe itself is but a passing illusion on account of its beginning and finitude, then both life and death must also be aspects and illusions. They are changes of state, in fact, and no more. Real life is in the spiritual consciousness of that life, in a conscious existence in Spirit, not Matter; and real death is the limited perception of life, the impossibility of sensing conscious or even individual existence outside of form, or at least, of some form of Matter. Those who sincerely reject the possibility of conscious life divorced from Matter and brain-substance are dead units. The words of Paul, an Initiate, become comprehensive. “Ye are dead, and your life is hid with Christ in God;” which is to say: Ye are personally dead matter, unconscious of its own spiritual essence, and your reallife is hid with your Divine Ego (Christos) in, or merged with, God (Ãtmâ); now it has departed from you, ye soulless people. [See Coloss.,]
The Living and the Dead (Page 513) Speaking on Esoteric lines, every irrevocably materialistic person is a dead man, a living automaton, in spite of his being endowed with great brain power. Listen to what Aryasangha says, stating the same fact: That which is neither Spirit nor Matter, neither Light nor Darkness, but is verily the container and root of these, that thou art. The Root projects at every Dawn its shadow on ITSELF, and that shadow thou callest Light and Life, O poor dead Form. (This) Life-Light streameth downward through the stairway of the seven worlds, the stairs of which each step become denser and darker. It is of this seven-times-seven scale that thou art the faithful climber and mirror, O little man! Thou art this, but thou knowest it not.
This is the first lesson to learn. The second is to study well the Principles of both the Kosmos and ourselves, dividing the group into the permanent and the impermanent, the higher and immortal and the lower and mortal, for thus only can we master and guide, first the lower cosmic and personal, then the higher cosmic and impersonal.
Once we can do that we have secured our immorality. But some may say: “How few are those who can do so. All such are great Adepts, and none can reach such Adeptship in one short life.” Agreed; but there is an alternative. “If the Sun thou canst not be, then be the humble Planet,” says the Book of the Golden Precepts. And if even that is beyond our reach, then let us at least endeavour to keep within the ray of some lesser star, so that is silvery light may penetrate the murky darkness, through which the stone path of life treads onwards: for without this divine radiance we risk losing more than we imagine.
With regard, then, to “soulless” men, and the “second death” of the “Soul,” mentioned in the second volume of Isis Unveiled, you will there find that I have spoken of such soulless people, and even of Avîtchi, though I leave the latter unnamed. Read from the last paragraph on page 367 to the end of the first paragraph on page 370, and then collate what is there said with what I have now to say.
The higher triad, Ãtmâ-Buddhi-Manas, may be recognized from the first line of the quotation from the Egyptian papyrus. In the Ritual, now the Book of the Dead, the purified Soul, the dual Manas, appears as “the victim of the dark influence of the Dragon Apophis,” the physical personality of Kâmarûpic man, with his passions. “If it has attained the final knowledge of the heavenly and infernal Mysteries, the Gnosis”— the divine and the terrestrial Mysteries, of White and Black Magic—then the defunct personality “will triumph over its enemy”—death. This alludes to the case of a complete re-union, at the end of (Page 514) earth life, of the lower Manas, full of “the harvest of life,” with its Ego. But if Apophis conquers the Soul, then it “cannot escape a second death.”
These few lines from a papyrus, many thousands of years old, contain a whole revelation, known, in those days, only to the Hierophants and the Initiates. The “harvest of life” consists of the finest spiritual thoughts, of the memory or the noblest and most unselfish deeds of the personality, and the constant presence during its bliss after death of all those it loved with divine, spiritual devotion. [See Key to Theosophy. pp. 147, 148, et seq.] Remember the teaching: The Human Soul, lower Manas, is the only and direct mediator between the personality and the Divine Ego. That which goes to make up on this earth the personality miscalled individuality by the majority, is the sum of all its mental, physical, and spiritual characteristics, which, being impressed on the Human Soul, produces the man. Now, of all these characteristics it is the purified thoughts alone which can be impressed on the higher, immortal Ego. This is done by the Human Soul merging again, in its essence, into its parent source, commingling with its Divine Ego during life, and re-uniting itself entirely with it after the death of the physical man. Therefore, unless Kâma-Manas transmits to Buddhi-Manas such personal ideations, and such consciousness of its “I” as can be assimilated by the Divine Ego, nothing of that “I” or personality can survive in the Eternal. Only that which is worthy of the immortal God within us, and identical in its nature with the divine quintessence, can survive; for in this case it is its own the Divine Ego’s “shadows” or emanations which ascend to it and are indrawn by it into itself again, to become once more part of its own, Essence. No noble thought, no grand aspiration, desire, or divine immortal love, can come into the brain of the man of clay and settle there, except as a direct emanation from the Higher to, and through, the lower Ego: all the rest, intellectual as it may seem, proceeds from the “shadow,” the lower mind, in its association and commingling with Kâma, and passes away and disappears for ever. But the mental and spiritual ideations of the personal “I” return to it, as parts of the Ego’s Essence, and can never fade out. Thus of the personality that was, only its spiritual experiences, the memory of all that is good and noble, with the consciousness of its “I” blended with that of all the other personal “I’s” that preceded it, survive and become immortal.
Gaining Immortality (Page 515) There is no distinct or separate immortality for the men of earth outside of the Ego which informed them. That Higher Ego is the sole bearer of all its alter egos on earth and their sole representative in the mental state called Devachan. As the last embodied personality, however, has a right to its own special state of bliss, unalloyed and free from the memories of all others, it is the last life only which is fully and realistically vivid. Devachan is often compared to the happiest day in a series of many thousands of other “days” in the life of a person. The intensity of its happiness makes the man entirely forget all others, his past becomes obliterated.
This is what we call the Devachanic state, the reward of the personality, and it is on this old teaching that the hazy Christian notion of Paradise was built, borrowed with many other things from the Egyptian Mysteries, wherein the doctrine was enacted. And this is the meaning of the passage quoted in Isis. The Soul has triumphed over Apophis, the Dragon of Flesh. Henceforth, the personality will live in eternity, in its highest and noblest elements, the memory of its past deeds, while the “characteristics” of the “Dragon” will be fading out in Kâma Loka. If the question be asked, “How live in eternity, when Devachan lasts but from 1,000 to 2,000 years,” the answer is: “In the same way as the recollection of each day which is worth remembering lives in the memory of each one of us.” For the sake of an example, the days passed in one personal life may be taken as an illustration of each personal life, and this or that person may stand for the Divine Ego.
To obtain the key which will open the door of many a psychological mystery it is sufficient to understand and remember that which precedes and that which follows. Many a Spiritualist has felt terribly indignant on being told that personal immortality was conditional; and yet such is the philosophical and logical fact. Much has been said already on the subject, but no one to this day seems to have fully understood the doctrine. Moreover, it is not enough to know that such a fact is said to exist. An Occultist, or he who would become one, must know why it is so; for having learned and comprehended the raison d’être, it becomes easier to set others right in their erroneous speculations, and, most important of all, it affords one an opportunity, without saying too much, to teach other people to avoid a calamity which, sad to say, occurs in our age almost daily. This calamity will now be explained at length.
(Page 516) One must know little indeed of the Eastern modes of expression to fail to see in this passage quoted from the Book of the Dead, and the pages of Isis,(a) an allegory for the uninitiated, containing our Esoteric teaching; and (b) that the two terms “second death” and “Soul” are, in one sense, blinds. “Soul” refers indifferently to Buddhi-Manas and Kâma-Manas. As to the term “second death,” the qualification “second” applies to several deaths which have to be undergone by the “Principles” during their incarnation, Occultists alone understanding fully the sense in which such a statement is made. For we have (1) the death of the Body; (2) the death of the Animal Soul in Kâma Loka; (3) the death of the Astral Linga Sharîra, following that of the Body; (4) the metaphysical death of the Higher Ego, the immortal, every time it “falls into matter,” or incarnates in a new personality. The Animal Soul, or lower Manas, that shadow of the Divine Ego which separates from it to inform the personality, cannot by any possible means escape death in Kâma Loka, at any rate that portion of this reflection which remains as a terrestrial residue and cannot be impressed on the Ego. Thus the chief and most important secret with regard to that “second death,” in the Esoteric teaching, was and is to this day the terrible possibility of the death of the Soul, that is, its severance from the Ego on earth during a person’s lifetime. This is a real death (though with chances of resurrection), which shows no traces in a person and yet leaves him morally a living corpse. It is difficult to see why this teaching should have been preserved until now with such secrecy, when, by spreading it among people, at any rate among those who believe in reincarnation, so much good might be done. But so it was, and I had no right to question the wisdom of the prohibition, but have given it hitherto, as it was given to myself, under pledge not to reveal it to the world at large. But now I have permission to give it to all, revealing its tenets first to the Esotericists, and then when they have assimilated them thoroughly it will be their duty to teach others this special tenet of the “second death,” and warn all the Theosophists of its dangers.
To make the teaching clearer, I shall seemingly have to go over old ground; in reality, however, it is given out with new light and new details. I have tried to hint at it in the Theosophist as I have done in Isis, but have failed to make myself understood. I will now explain it, point by point.
The Philosophical Rationale of the Tenet
Light and Life (Page 517) (1) Imagine, for illustration’s sake, the one homogeneous, absolute and omnipresent Essence, above the upper step of the “stair of the seven planes of worlds,” ready to start on its evolutionary journey. As its correlating reflection gradually descends, it differentiates and transforms into subjective, and finally into objective matter. Let us call it at its north pole Absolute Light; at its south pole, which to us would be the fourth or middle step, or plane, counting either way, we know it Esoterically as the One and Universal Life. Now mark the difference. Above, LIGHT; below, Life. The former is ever immutable, the latter manifests under the aspects of countless differentiations. According to the Occult law, all potentialities included in the higher become differentiated reflections in the lower; and according to the same law, nothing which is differentiated can be blended with the homogeneous.
Again, nothing can endure of that which lives and breathes and has its being in the seething waves of the world, or plane of differentiation. Thus Buddhi and Manas being both primordial rays of the One Flame, the former the vehicle, the upâdhi or vâhana, of the one eternal Essence, the latter the vehicle of Mahat or Divine Ideation (Mahâ-Buddhi in the Purânas), the Universal Intelligent Soul—neither of them, as such, can become extinct or be annihilated, either in essence or consciousness. But the physical personality with its Linga Sharîra, and the animal soul, with its Kâma, [Kâma Rûpa, the vehicle of the Lower Manas, is said to dwell in the physical brain, in the five physical senses and in all the sense- organs of the physical body.] can and do become so. They are born in the realm of illusion, and must vanish like a fleecy cloud from the blue and eternal sky.
He who has read these volumes with any degree of attention, must know the origin of the human Egos, called Monads, generically, and what they were before they were forced to incarnate in the human animal. The divine beings whom Karma led to act in the drama of Manvantaric life, are entities from higher and earlier worlds and planets, whose Karma had not been exhausted when their world went into Pralaya. Such is the teaching; but whether it is so or not, the Higher Egos are—as compared to such forms of transitory, terrestrial mud as ourselves—Divine Beings, Gods, immortal throughout the Mahâmanvantara, or the 311,040,000,000,000 years during which the Age of Brahmâ lasts. And as the Divine Egos, in (Page 518) order to re-become the One Essence, or be indrawn again into the AUM, have to purify themselves in the fire of suffering and individual experience, so also have the terrestrial Egos, the personalities, to do likewise, if they would partake of the immortality of the Higher Egos. This they can achieve by crushing in themselves all that benefits only the lower personal nature of their “selves” and by aspiring to transfuse their thinking Kâmic Principle into that of the Higher Ego. We (i.e., our personalities) become immortal by the mere fact of our thinking moral nature being grafted on our DivineTriune Monad, Ãtmâ-Buddhi-Manas, the three in one and one in three (aspects). For the Monad manifested on earth by the incarnating Ego is that which is called the Tree of Life Eternal, that can only be approached by eating the fruit of knowledge, the Knowledge of Good and Evil, or of GNOSIS, Divine Wisdom.
In the Esoteric teachings, this Ego is the fifth Principle in man. But the student who had read and understood the first two Papers, knows something more. He is aware that the seventh is not a human, but a universal Principle in which man participates; but so does equally every physical and subjective atom, and also every blade of grass and everything that lives or is in Space, whether it be sensible of it or not. He knows, moreover, that if man is more closely connected with it, and assimilates it with a hundredfold more power, it is simply because he is endowed with the highest consciousness on this earth; that man, in short, may become a Spirit, a Deva, or a God, in his next transformation, whereas neither a stone nor a vegetable, nor an animal, can do so before they become men in their proper turn.
(2) Now what are the functions of Buddhi? On this plane it has none, unless it is united with Manas, the conscious Ego. Buddhi stands to the divine Root Essence in the same relation as Mûlaprakriti to Parabrahman, in the Vedânta School; or as Alaya the Universal Soul to the One Eternal Spirit, or that which is beyond Spirit. It is its human vehicle, one remove from that Absolute, which can have no relation whatever to the finite and the conditioned.
(3) What, again, is Manas and its functions? In its purely metaphysical aspect, Manas, though one remove on the downward plane from Buddhi, is still so immeasurably higher than the physical man, that it cannot enter into direct relation with the personality, except through its reflection, the lower mind. Manas is Spiritual Self-Consciousness in itself, and Divine Consciousness when united with Buddhi, which is the true “producer” of that “production” (vikâra), or Self-Consciousness, through Mahat. The Two Egos (Page 519) Buddhi-Manas, therefore, is entirely unfit to manifest during its periodical incarnations, except through the human mind or lower Manas. Both are linked together and are inseparable, and can have as little to do with the lower Tanmâtras, [Tanmâtra means subtle and rudimentary form, the gross type of the finer elements. The five Tanmâtras are really the characteristic properties or qualities of matter and of all the elements; the real spirit of the word is “something” or “merely transcendental,” in the sense of properties or qualities.] or rudimentary atoms as the homogeneous with the heterogeneous. It is, therefore, the task of the lower Manas, or thinking personality, if it would blend itself with its God, the Divine Ego, to dissipate and paralyse the Tanmâtras, or properties of the material form. Therefore, Manas is shown double, as the Ego and Mind of Man. It is Kâma-Manas, or the lower Ego, which, deluded into a notion of independent existence, as the “producer” in its turn and the sovereign of the five Tanmâtras, becomes Ego-ism, the selfish Self, in which case it has to be considered as Mahâbhûtic and finite, in the sense of its being connected with Ahankâra, the personal “I-creating” faculty. Hence Manas has to be regarded as eternal and non-eternal in its atomic nature (paramanu rûpa), as eternal substance (dravya), finite (kârya-rûpa) when linked as a duad with Kâma (animal desire or human egoistic volition), a lower production, in short. [See Theosophist, August. 1883. “The Real and the Unreal.”]
While, therefore, the INDIVIDUAL EGO, owing to its essence and nature, is immortal throughout eternity, with a form (rûpa), which prevails during the whole life cycles of the Fourth Round, its Sosie, or resemblance, the personal Ego, has to win its immortality.
(4) Antahkarana is the name of that imaginary bridge, the path which lies between the Divine and the human Egos, for they are Egos, during human life, to rebecome one Ego in Devachan or Nirvâna. This may seem difficult to understand, but in reality, with the help of a familiar, though fanciful illustration, it becomes quite simple. Let us figure to ourselves a bright lamp in the middle of the room, casting its light upon the wall. Let the lamp represent the Divine Ego, and the light thrown on the wall the lower Manas, and let the wall stand for the body. That portion of the atmosphere which transmits the ray from the lamp to the wall, will then present the Antahkarana. We must further suppose that the light thus cast is endowed with reason and intelligence, and (Page 520) possesses, moreover, the faculty of dissipating all the evil shadows which pass across the wall, and of attracting all brightness to itself, receiving their indelible impressions. Now, it is in the power of the human Ego to chase away the shadows, or sins, and multiply the brightnesses, or good deeds, which make these impressions, and thus through Antahkarana, ensure its own permanent connection, and its final re-union, with the Divine Ego. Remember that the latter cannot take place while there remains a single taint of the terrestrial, of matter, in the purity of that light. On the other hand, the connection cannot be entirely ruptured and final re-union prevented, so long as there remains one spiritual deed, or potentiality to serve as a thread of union; but the moment this last spark is extinguished, and the last potentiality exhausted, then comes the severance. In an Eastern parable, the Divine Ego is likened to the Master who sends out his labourers to till the ground and to gather in the harvest, and who is content to keep the field so long as it can yield even the smallest return. But when the ground becomes absolutely sterile, not only is it abandoned, but the labourer also (the lower Manas) perishes.
On the other hand, however, still using our simile, when the light thrown on the wall, or the rational human Ego, reaches the point of actual spiritual exhaustion, the Antahkarana disappears, no more light is transmitted, and the lamp becomes non-existent to the ray. The light which has been absorbed gradually disappears and “Soul eclipse” occurs; the being lives on earth and then passes into Kâma Loka as a mere surviving congeries of material qualities; it can never pass onwards towards Devachan, but is reborn immediately, a human animal and scourge.
This simile, however fantasic will help us to seize the correct idea. Save through the blending of the moral nature with the Divine Ego, there is no immortality for the personal Ego. It is only the most spiritual emanations of the personal Human Soul which survive. Having, during a lifetime, been imbued with the notion and feeling of the “I am I” of its personality, the Human Soul, the bearer of the very essence of the Karmic deeds of the physical man, becomes, after the death of the latter, part and parcel of the Divine Flame, the Ego. It becomes immortal through the mere fact that it is now strongly grafted on the Monad, which is the “Tree of Life Eternal.”
And now we must speak of the tenet of the “second death.” What happens to the Kâmic Human Soul, which is always that of a debased and wicked man or of a soulless person? This mystery will now be explained.
Death of the Soul (Page 521) The personal Soul in this case, viz., in that of one who has never had a thought not concerned with the animal self, having nothing to transmit to the Higher, or to add to the sum of the experiences gleaned from past incarnations which its memory is to preserve throughout eternity— this personal Soul becomes separated from the Ego. It can graft nothing of self on that eternal trunk whose sap throws out millions of personalities, like leaves from its branches, leaves which wither, die and fall at the end of their season. These personalities bud, blossom forth and expire, some without leaving a trace behind, others after commingling their own life with that of the parent stem. It is the Souls of the former class that are doomed to annihilation, or Avîtchi, a state so badly understood, and still worse described by some Theosophical writers, but which is not only located on our earth, but is in fact this very earth itself.
Thus we see that Antahkarana has been destroyed before the lower man has had an opportunity of assimilating the Higher and becoming at one with it; and therefore the Kâmic “Soul” becomes a separate entity, to live henceforth, for a short or long period according to its Karma, as a “soulless” creature. But before I elaborate this question, I must explain more clearly the meaning and functions of the Antahkarana. As already said, it may be represented as a narrow bridge connecting the Higher and the lower Manas. If you look at the Glossary of the Voice of the Silence, pp.88 and 89, you will find it is a projection of the lower Manas, or, rather, the link between the latter and the Higher Ego, or, between the Human and the Divine or Spiritual Soul. [As the author of Esoteric Buddhism and the Occult World called Manas the Human Soul, and Buddhi the Spiritual Soul, I have left these terms unchanged in the Voice, seeing that it was a book intended for the public.
At death it is destroyed as a path, or medium of communication, and its remains survive as Kâma Rûpa.
the “shell.” It is this which the Spiritualists see sometimes appearing in the séance rooms as materialized “forms,” which they foolishly mistake for the “Spirits of the Departed.” [In the exoteric teachings of Râja Yoga, Antahkarana is called the inner organ of perception and is divided into four parts: the (lower) Manas, Buddhi (reason), Ahankâra (personality), and Chitta (thinking faculty). It also, together with several other organs, forms a part of Jîva, Sou called also Lingadeh. Esotericists, however, must not be misled by this popular version.] So far is this from being (Page 522) the case that in dreams, though Antahkarana is there, the personality is only half awake; therefore, Antahkarana is said to be drunk or insane during our normal sleeping state. If such is the case during the periodical death, or sleep, of the living body, one may judge what the consciousness of Antahkarana is like when it has been transformed after the “eternal sleep” into Kâma Rûpa.
But to return. In order not to confuse the mind of the Western student with the abstruse difficulties of Indian metaphysics, let him view the lower Manas, or Mind, as the personal Ego during the waking state, and as Antahkarana only during those moments when it aspires towards its Higher Ego, and thus becomes the medium of communication between the two. It is for this reason that it is called the “Path.” Now, when a limb or organ belonging to the physical organism is left in disuse, it becomes weak and finally atrophies. So also it is with mental faculties; and hence the atrophy of the lower mind-function called Antahkarana, becomes comprehensible in both completely materialistic and depraved natures.
According to Esoteric Philosophy, however, the teaching is as follows: Seeing that the faculty and function of Antahkarana is as necessary as the medium of the ear for hearing, or that of the eye for seeing; then so long as the feeling of Ahankâra, that is, of the personal “I” or selfishness, is not entirely crushed out in a man, and the lower mind not entirely merged into and become one with the Higher Buddhi-Manas, it stands to reason that to destroy Antahkarana is like destroying a bridge over an impassable chasm; the traveller can never reach the goal on the other shore. And here lies the difference between the exoteric and Esoteric teaching. The former makes the Vedânta state that so long as Mind (the lower) clings through Antahkarana to Spirit (Buddhi-Manas) it is impossible for it to acquire true Spiritual Wisdom, Gnyâna, and that this can only be attained by seeking to come en rapport, with theUniversal Soul (Ãtmâ); that, in fact it is by ignoring the Higher Mind altogether that one reaches Râja Yoga. We say it is not so. No single rung of the ladder leading to knowledge can be skipped. Nopersonality can ever reach or bring itself into communications with Ãtmâ, except through Buddhi-Manas; to try and become a Jîvanmukta or a Mahâtma, before one has become an Adept or even a Narjol (a sinless man) is like trying to reach Ceylon from India without crossing the sea. Therefore we are told that if we destroy Antahkarana before the personal is absolutely under the control of the impersonal Ego, we risk to lose the latter and be severed for ever from it, unless indeed we hasten to re-establish the communication by a supreme and final effort.
Reincarnation of Lower Soul (Page 523) It is only when we are indissolubly linked with the essence of the Divine Mind, that we have to destroy Antahkarana.
Like as a solitary warrior pursued by an army, seeks refuge in a stronghold; to cut himself off from the enemy, he first destroys the drawbridge, and then only commences to destroy the pursuer; so must the Srotâpatti act before he slays Antahkarana. Or as an Occult axiom has it:
The Unit becomes Three, and Three generate Four. It is for the latter [the Quarternary] to rebecome Three, and for the Divine Three to expand into the Absolute One.
Monads, which become Duads on the differentiated plane, to develop into Triads during the cycle of incarnations, even when incarnated know neither space nor time, but are diffused through the lower Principles of the Quarternary, being omnipresent and omniscient in their nature. But this omniscience is innate, and can manifest its reflected light only through that which is at least semi-terrestrial or material; even as the physical brain which, in its turn, is the vehicle of the lower Manas enthroned in Kâma Rûpa. And it is this which is gradually annihilated in cases of “second death.”
But such annihilation—which is in reality the absence of the slightest trace of the doomed Soul from the eternal MEMORY, and therefore signifies annihilation in eternity—does not mean simply discontinuation of human life on earth, for earth is Avîtchi, and the worst Avîtchi possible. Expelled forever from the consciousness of the Individuality, the reincarnating Ego, the physical atoms and psychic vibrations of the now separate personality are immediately reincarnated on the same earth, only in a lower and still more abject creature, a human being only in form, doomed to Karmic torments during the whole of its new life. Moreover, if it persists in its criminal or debauched course, it will suffer a long series of immediate reincarnations.
Here two questions present themselves: (1) What becomes of the Higher Ego in such cases? (2) What kind of an animal is a human creature born soulless?
Before answering these two very natural queries, I have to draw the attention of all of you who are born in Christian countries to the fact that the romance of the vicarious atonement and the mission of Jesus (Page 524) as it now stands, was drawn or borrowed by some too liberal Initiates from the mysterious and weird tenet of the earthly experience of the reincarnating Ego. The latter is indeed the sacrificial victim of, and through, its own Karma in previous Manvantaras, which takes upon itself voluntarily the duty of saving what would be otherwise soulless men or personalities. Eastern truth is thus more philosophical and logical than Western fiction. The Christos or Buddhi-Manas of each man, is not quite an innocent and sinless God, though in one sense it is the “Father,” being of the same essence with the Universal Spirit, and at the same time the “Son,” for Manas is the second remove from the “Father.” By incarnation the Divine Son makes itself responsible for the sins of all the personalities which it will inform. This it can do only through its proxy or reflection, the lower Manas. The only case in which the Divine Ego can escape individual penalty and responsibility as a guiding Principle, is when it has to break off from the personality, because matter, with its psychic and astral vibrations, is then, by the very intensity of its combinations, placed beyond the control of the Ego. Apophis, the Dragon, having become the conqueror, the reincarnating Manas, separating itself gradually from its tabernacle, breaks finally asunder from the psycho-animal Soul.
Thus, in answer to the first question, I say:
(1) The Divine Ego does one of two things: either (a) it recommences immediately under its own Karmic impulses a fresh series of incarnations; or (b) it seeks and finds refuge in the bosom of the Mother, Alaya, the Universal Soul, of which the Manvantaric aspect is Mahat. Freed from the life-impressions of the personality, it merges into a kind of Nirvânic interlude, wherein there can be nothing but the eternal Present, which absorbs the Past and Future. Bereft of the “labourer,” both field and harvest now being lost, the Master, in the infinitude of his thought, naturally preserves no recollection of the finite and evanescent illusion which had been his last personality. And then, indeed, is the latter annihilated. (2) The future of the lower Manas is more terrible, and still more terrible to humanity than to the now animal man. It sometimes happens that after the separation the exhausted Soul, now become supremely animal, fades out in Kâma Loka, as do all other animal souls. But seeing that the more material is the human mind, the longer it lasts, even in the intermediate stage, it frequently happens that after the present life of the soulless man is ended, he is again and again reincarnated into new personalities, each one more abject than the other.
The Dweller on the Threshold (Page 525) The impulse of animal life is too strong; it cannot wear itself out in one or two lives only. In rarer cases, however, when the lower Manas is doomed to exhaust itself by starvation; when there is no longer hope that even a remnant of a lower light will, owing to favourable conditions—say, even a short period of spiritual aspiration and repentance—attract back to itself its Parent Ego, and Karma leads the Higher Ego back to new incarnations, then something far more dreadful may happen. The Kâma-Mânasic spook may become that which is called in Occultism the “Dweller on the Threshold.” This Dweller is not like that which is described so graphically in Zanoni, but an actual fact in Nature and not a fiction in romance, however beautiful the latter may be. Bulwer, however, must have got the idea from some Eastern Initiate. This Dweller, led by affinity and attraction, forces itself into the astral current, and through the Auric Envelope, of the new tabernacle inhabited by the Parent Ego, and declares war to the lower light which has replaced it. This, of course, can only happen in the case of the moral weakness of the personality so obsessed.
No one strong in virtue, and righteous in his walk of life, can risk or dread any such thing; but only those depraved in heart. Robert Louis Stevenson had a glimpse of a true vision indeed when he wrote his Strange Case of Dr. Jekyll and Mr. Hyde. His story is a true allegory. Every Chelâ will recognize in it a substratum of truth, and in Mr. Hyde a Dweller, an obsessor of the personality, the tabernacle of the Parent Spirit.
“This is a nightmare tale!” I was often told by one, now no more in our ranks, who had a most pronounced “Dweller,” a “Mr. Hyde,” as an almost constant companion. “How can such a process take place without one’s knowledge?” It can and does so happen, and I have almost described it once before in the Theosophist.
The Soul, the lower Mind, becomes as a half animal principle almost paralyzed with daily vice, and grows gradually unconscious of its subjective half, the Lord, and of the mighty Host; [and] in proportion to the rapid sensuous development of the brain and nerves, sooner or later, it (the personal Soul) finally loses sight of its divine mission on earth.
Truly, Like the vampire, the brain feeds and lives and grows in strength at the expense of its spiritual parent . . . and the personal half-unconscious Soul becomes senseless, beyond hope of redemption. It is powerless to discern the voice of its (Page 526) God. It aims but at the development and fuller comprehension of natural, earthly life; and thus can discover but the mysteries of physical nature . . . . It begins by becoming virtually dead, during the life of the body; and ends by dying completely—that is, by being annihilated as a complete immortal Soul. Such a catastrophe may often happen long years before one’s physical death; “We elbow soulless men and women at every step in life.” And when death arrives . . . there is no more a Soul (the reincarnating Spiritual Ego) to liberate . . . for it has fled years before.
Result: Bereft of its guiding Principles, but strengthened by the material elements, Kâma-Manas, from being a “derived light” now becomes an independent Entity. After thus suffering itself to sink lower and lower on the animal plane, when the hour strikes for its earthly body to die, one of two things happen: either Kâma-Manas is immediately reborn in Myalba, the state of Avîtchi on earth, [The Earth, or earth- life rather, is the only Avîtchi (Hell) that exists for the men of our humanity on this globe. Avîtchi is a state, not a locality, a counterpart of Devachan. Such a state follows the Soul wherever it goes, whether into Kâma Loka as a semi-conscious Spook, or into a human body when reborn to suffer Avîtchi. Our Philosophy recognizes no other Hell.] or, if it become too strong in evil—“immortal in Satan” is the Occult expression—it is sometimes allowed, for Karmic purposes, to remain in an active state of Avîtchi in the terrestrial Aura. Then through despair and loss of all hope it becomes like the mythical “devil” in its endless wickedness; it continues in its elements, which are imbued through and through with the essence of Matter; for evil is coeval with Matter rent asunder from Spirit. And when its Higher Ego has once more reincarnated, evolving a new reflection, or Kâma-Manas, the doomed lower Ego, like a Frankenstein’s monster, will ever feel attracted to its Father, who repudiates his son, and will become a regular “Dweller on the Threshold” of terrestrial life. I gave the outlines of the Occult doctrine in the Theosophist of October, 1881, and November, 1882, but could not go into details, and therefore got very much embarrassed when called upon to explain. Yet I have written there plainly enough about “useless drones,” those who refuse to become co-workers with Nature and who perish by millions during the Manvantaric life-cycle; those, as in the case in hand, who prefer to be ever suffering in Avîtchi under Karmic law rather than give up their lives “in evil,” and finally those who are co-workers with Nature for destruction. These are thoroughly wicked and depraved men, but yet as highly intellectual and acutely spiritual for evil, as those who, are spiritual for good.
The (lower) Egos of these may escape the law of final destruction or annihilation for ages to come.
The Word (Page 527) Thus we find two kinds of soulless beings on earth: those who have lost their Higher Ego in the present incarnation, and those who are born soulless, having been severed from their Spiritual Soul in the preceding birth. The former are candidates for Avîtchi; the latter are “Mr. Hydes,” whether in or out of human bodies, whether incarnated or hanging about as invisible though potent ghouls. In such men, cunning develops to an enormous degree, and no one except those who are familiar with the doctrine would suspect them of being soulless, for neither Religion nor Science has the least suspicion that such facts actually exist in Nature.
There is, however, still hope for a person who has lost his Higher Soul through his vices, while he is yet in the body. He may be still redeemed and made to turn on his material nature. For either an intense feeling of repentance, or one single earnest appeal to the Ego that has fled, or best of all, an active effort to amend one’s ways, may bring the Higher Ego back again. The thread of connection is not altogether broken, though the Ego is now beyond forcible reach, for “Antahkarana is destroyed,” and the personal Entity has one foot already in Myalba; [See Voice of the Silence, p. 97.] yet it is not entirely beyond hearing a strong spiritual appeal. There is another statement made in Isis Unveiled †[Loc. cit.] on this subject. It is said that this terrible death may be sometimes avoided by the knowledge of the mysterious NAME, the “WORD.” [Read the last footnote on p.368, vol. ii. of Isis Unveiled, and you will see that even profane Egyptologists and men who, like Bunsen were ignorant of Initiation, were struck by their own discoverers when they found the “Word,” mentioned in old papyri.] What this “WORD,” which is not a “Word” but a Sound, is, you all know. Its potency lies in the rhythm or the accent. This means simply that even a bad person may, by the study of the Sacred Science, be redeemed and stopped on the path of destruction. But unless he is in thorough union with his Higher Ego, he may repeat it parrot-like, ten thousand times a day, and the “Word” will not help him. On the contrary, if not entirely at one with his Higher Triad, it may produce quite the reverse of a beneficent effect, the Brothers of the Shadow using it very often for malicious objects; in which case it awakens and stirs up naught but the evil, material elements of Nature. But, if one’s nature is good, and sincerely strives towards the HIGHER SELF, which is that Aum, through one’s Higher Ego, which is its third (Page 528) letter, and Buddhi the second, there is no attack of the Dragon Apophis which it will not repel. From those to whom much is given much is expected. He who knocks at the door of the Sanctuary in full knowledge of its sacredness, and after obtaining admission, departs from the threshold, or turns round and says, “Oh there’s nothing in it!” and thus loses his chance of learning the whole truth—can but await his Karma.
Such are then the Esoteric explanations of that which has perplexed so many who have found what they thought contradictions in various Theosophical writings, including “Fragments of Occult Truth,” in vols. iii, and iv, of The Theosophist, etc. Before finally dismissing the subject, I must add a caution, which pray keep well in mind. It will be very natural for those of you who are Esotericists to hope that none of you belong so far to the soulless portion of mankind, and that you can feel quite easy about Avîtchi, even as the good citizen is about the penal laws. Though not, perhaps, exactly on the Path as yet, you are skirting its border, and many of you in the right direction. Between such venal faults as are inevitable under our social environment, and the blasting wickedness described in the Editor’s note on liphas Lêvi’s “Satan,” [See Theosophist, vol. iii., October, 1882, p.13.] there is an abyss. If not become “immortal ingood by identification with (our) God,” or AUM, Ãtma-Buddhi-Manas, we have surely not made ourselves “immortal in evil” by coalescing with Satan, the lower Self. You forget, however, that everything must have a beginning; that the first step on a slippery mountain slope is the necessary antecedent to one’s falling precipitately to the bottom and into the arms of death. Be it far from me the suspicion that any of the Esoteric students have reached to any considerable point down the plane of spiritual descent. All the same I warn you to avoid taking the first step. You may not reach the bottom in this life or the next, but you may now generate causes which will insure your spiritual destruction in your third, fourth, fifth, or even some subsequent birth. In the great Indian epic you may read how a mother whose whole family of warrior sons were slaughtered in battle, complained to Krishna that though she had the spiritual vision to enable her to look back fifty incarnations, yet she could see no sin of hers that could have begotten so dreadful a Karma; and Krishna answered her: “If thou could’st look back to thy fifty-first anterior birth, as I can, thou would’st see thyself killing in wanton cruelty the same number of ants as that of the sons thou hast now lost.” This, of course, is only a poetical exaggeration; yet it is a striking image to show how great results come from apparently trifling causes.
The Divine Witness (Page 529) Good and evil are relative, and are intensified or lessened according to the conditions by which man is surrounded. One who belongs to that which we call the “useless portion of mankind,” that is to say, the lay majority, is in many cases irresponsible. Crimes committed in Avidyâ, or ignorance, involve physical but not moral responsibilities or Karma. Take, for example, the case of idiots, children, savages, and people who know no better. But the case of each who is pledged to the HIGHER SELF is quite another matter. You cannot invoke this Divine Witness with Impunity, and once that you have put yourselves under its tutelage, you have asked the Radiant Light to shine and search through all the dark corners of your being; consciously you have invoked the Divine Justice of Karma to take note of your motive, to scrutinize your actions, and to enter up all in your account. The step is irrevocable as that of the infant taking birth. Never again can you force yourselves back into the matrix of Avidyâ and irresponsibility. Though you flee to the uttermost parts of the earth, and hide yourselves from the sight of men, or seek oblivion in the tumult of the social whirl, that Light will find you out and lighten your every thought, word and deed. All H.P.B can do is to send to each earnest one among you a most sincerely fraternal sympathy and hope for a good outcome to your endeavours. Nevertheless, be not discouraged, but try, ever keep trying; [Read pp. 40 and 63 in the Voice of the Silence.] twenty failures are not irremediable if followed by as many undaunted struggles upward. Is it not so that mountains are climbed? And know further, that if Karma relentlessly records in the Esotericist’s account, bad deeds that in the ignorant would be overlooked, yet, equally true is it that each of his good deeds is, by reason of his association with the Higher Self, a hundredfold intensified as a potentiality for good.
Finally, keep ever in mind the consciousness that though you see no Master at your bedside, nor hear one audible whisper in the silence of the still night, yet the Holy Power is about you, the Holy Light is shining into your hour of spiritual need and aspirations, and it will be no fault of the MASTERS, or of their humble mouthpiece and servant, if through perversity or moral feebleness some of you cut yourselves off from these higher potencies, and step upon the delivery that leads to Avîtchi.
[12/29/2012 7:45:42 PM] Thuan Thi Do: VÌ SAO ĐÁNH CÁI VÍA MÀ XÁC THỊT KHÔNG BỊ BỊNH
Cái vía bị bịnh chỗ nào, xác thịt bị bịnh chỗ nấy, Cyril hiện hình ra mà khi vô lửa hay vô nước, cái xác ở nhà không bị phỏng hay là bị ngột hay sao? Không .
Nên hiểu có ba cách hiện hình.
Một là: rờ được mà không thấy. Trường hợp nầy có khi xảy ra trong lúc cầu đàng. Mình biết có bàn tay rờ mặt mình hay là nắm cánh tay mình mà mình không thấy.
Hai là: Mình thấy mà rờ không đụng chạm chi cả. Hình nầy giống như sương mù, mình cũng thấy mặt mũi, tay chơn, vậy mà lấy tay nắm thì cũng như nắm lấy luồng gió. Hai trường hợp nầy đánh cái vía cũng như đánh mây gió. Xác thịt không hề bị bịnh.
Ba là : Hiện hình ra, hình thấy và rờ rẫm được cũng như xác-thịt mình vậy. Trong trường hợp thứ ba nầy nếu cái vía đặc lại, thì đánh cái vía chỗ nào, xác-thịt bị bịnh chỗ nấy, bởi vì hai thể có tình liên lạc do những sự rung-động đồng bộ với nhau (Vibration synchrones). Cũng như 2 cây đờn lên giây đồng bực với nhau, hễ khảy cây đờn nầy thì mấy sợi dây của cây đờn kia cũng rung-động vậy. Còn trường hợp của Cyril và các đệ-tử Chơn-Sư không phải như vậy. Mấy vị nầy có học khoa triết-học và vật-lý học bí-truyền, cho nên không hề khi nào làm cho cái vía đặc lại. Các Ngài lấy 4 chất tinh-khí ở cõi Trần làm cái xác giả, cũng đi đứng chuyện vãn như thường. Nhưng mà đánh đập, đâm chém cái xác giả nầy cũng như đánh đập đâm chém cục đá. Xác-thịt nằm ở nhà không hề bị thương tích chi cả: vì nó không có tình liên lạc với cái xác giả.
Trái lại có nhiều người biết xuất vía mà không biết làm cái hình giả nhứt là mấy vị phù-thủy. Khi muốn hiện ra thì họ làm cho cái vía đặc lại. Vì thế nếu cái vía bị thương chỗ nào thì xác-thịt họ bị thương chỗ nấy. Như mấy chuyện sau nầy.
CHUYỆN BÀ SAINTE LIDWINE
Bà Ste Lidwine thường xuất vía dạo cảnh.
Những sự cảm-động của cái vía đều ghi dấu-dích vô xác-thịt của bà. Một ngày kia cái vía bà trặc chơn, chừng nhập xác cái chơn bà đau, hết mấy ngày đi không được. Lần khác vía bà lật đật đi ngang qua những bụi gai, nó bị gai đâm nơi tay. Chừng bà nhập xác cái gai còn dính trong tay bà.
Người không biết đạo cho là sự dị-đoan song đó là sự thật một trăm phần trăm.
Bên Âu-châu, khi cái vía (1) [(1) Có khi cái phách, chớ không phải cái vía, tùy theo trường-hợp] cô Đồng xuất ra rồi, hiện hình cho người ta thấy và rờ được. Người ta lấy phấn gạch chử thập trong tay cái vía, chừng cái vía nhập vô xác thì trong lòng bàn tay cô đồng có chử thập gạch bằng phấn.
Gặp mấy trường hợp nầy chớ khá gọi là lên giả trái lại nên nói là đồng-tử xuất vía thiệt.PHÁI BÀN-MÔN - XUẤT VÍA NHÁT NGƯỜI BỊ CHÉM
Hai chuyện sau đây rút trong cuốn “Những hiện tượng cao-siêu của Phù-Pháp” “Hauts Phénomènes de la Magie” trương 162 vốn của ông Gougenot des Mousseaux dịch lại của nhà hiền-triết và giáo-sỉ Glanvit, người nước Anh, hồi thế-kỷ thứ 18, ông Hector Durville có đem vô trong cuốn Le Fantôme des vivants của ông.
a) CHUYỆN BÀ PHÙ-THỦY JANE BROOKS
Một đứa con trai nhỏ của ông Henri Jones tên Richard bị một bà già tên Jane Brooks rớ vào mình. Bà nầy lấy mấy ngón tay vuốt một bên hông đứa nhỏ từ trên tới dưới, và sau khi nắm tay từ giả nó một cách thân mật rồi, bà cho nó một trái bôm.
Đứa nhỏ lật-đật đem nấu ăn. Nuốt vô vừa khỏi cổ thì nó phát đau dữ-dội. Một bữa chúa-nhựt lối 12 giờ trưa đương lúc cha nó và một người tên Gibson ngồi giữ nó thì bỗng chút nó la lên: “ Kìa ! Bà Jane Brooks” cha nó mới hỏi: “Bả ở đâu?” Nó lấy tay chỉ trên vách tường nói: “Bả đứng đó! Cha không thấy sao? Ở đầu ngón tay tôi.” Dường như bà phù-thủy nầy đi ngang vách tường đặng vô nhà hay là đi ra nên không ai thấy bả. Người ta nói “Nó làm cữ, nó mơ đó”. Nhưng chú Gibson xách dao chạy lại chém chỗ đứa nhỏ chỉ. Nó bèn la lên : “Ba ơi! Chú Gibson chém bà Jane Brooks đứt tay chảy máu đầy.” Phải tin hay không? Phải làm sao bây giờ? Nhưng trong nháy mắt người cha đứa nhỏ và Gibson ra khỏi cửa đi lại nhà quan Cảnh-sát thuật đầu đuôi gốc ngọn chuyện đó cho ông nầy nghe. Ông quan nầy chăm-chỉ nghe rồi đồng đi với hai người lại nhà bà phù-thủy. Mấy người nầy vô nhà thình lình. Bà phù-thủy đương ngồi trên ghế nhỏ, bàn tay nầy úp lên bàn tay kia. Quan Cảnh-sát liền hỏi : “Bà lúc nầy mạnh giỏi như thể nào? “Bà liền đáp:” “ Thưa ông lúc nầy không khá.”
---Tại sao bà lấy tay nầy che tay kia?
---Thưa ông: Tại cách tôi hay ngồi như vậy.
---Có khi bàn tay kia của bà đau hay sao?
---Thưa: “Không có chi hết.”
---Bà đau thiệt, hãy để cho tôi coi thử.
---Bà phù-thủy không cho. Ông quan Cảnh-sát mới nắm tay bả kéo ra thì thấy bàn tay kia của bà chảy máu đỏ lòm như lời thằng nhỏ Richard nói. Bà bèn la lên: “Tôi bị một cây kim gâm lớn đâm rách tay tôi nặng lắm.” Nhưng người ta làm chứng rằng bà thuờng hại nhiều nguời lắm rồi.
Bả bị lôi ra giữa tòa đại-hình ở Charde và ngày 26 Mars 1658, bà bị xử tù. Từ đó về sau thằng nhõ Richard lành mạnh như thường. Các quan tòa tạp tụng Rob, Hunt và Jhon quả quyết rằng mấy ổng thấy tận mặt một phần những hiện-tượng để làm nền cho bản cáo trạng.
b) CHUYỆN BÀ JULIANE COX
Một bà già kia tên Juliane Cox được 70 tuổi. Ngày kia bà tới trước cửa nhà nọ xin ăn, bị một đứa tớ gái xua đuổi. Bà bèn nó : “Được lắm! tới chạn-vạn con sẽ ăn năng.”
Trời vừa tối thì đứa tớ gái đó nhào lăn rên-la thảm-thiết. Chừng bớt đau, nó mới cầu cứu với những người ở trong nhà : “Kìa kìa, bà ăn-mày hì-hợm bả rượt tôi đó.” Nó vừa nói vừa lấy tay chỉ. Nhưng chẳng một ai thấy bà già đó cả. Người nhà bèn nói : “Nó thấy tầm-bậy tầm-bạ, thôi hãy để cho chúng ta yên-ổn, đừng la nữa” Một buổi sớm mai kia, nó biết chắc thế nào bà già cũng trở lại, nó bèn lấy cái dao-phay để giữ mình. Chuyến nầy vía bà già đi với thằng mọi, cả hai lại ép nó uống môt thứ thuốc gì của họ đưa cho nó đó. Nó dùng-dằng không chịu uống ; nó chờ bà già ơ-hờ nó xách dao chém bả. Mọi người đều thấy cái dao sáng rỡ và máu rơi trên giường nó; liền đó nó mới la lên : “Bà già bị tôi chém trúng bắp-vế....
[12/29/2012 8:20:37 PM] Thuan Thi Do: http://answers.yahoo.com/question/index?qid=20071123081701AAXCu8H
[12/29/2012 8:33:48 PM] huyen dong: HÃY CẨN THẬN HƠN KHI RA ĐƯỜNG GẶP ĐỘI ĐẶC NHIỆM 141
[12/29/2012 8:43:30 PM] Thuan Thi Do: http://www.psychologytoday.com/blog/the-power-rest/201101/sleep-and-your-different-states-consciousness
[12/29/2012 8:48:44 PM] Thuan Thi Do: http://www.finerminds.com/mind-power/brain-waves/
[12/29/2012 10:14:55 PM] *** Call ended, duration 3:17:24 ***