Họp Thông Thiên Học ngày 30 tháng 11 năm 2013
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[6:00:15 PM] *** Group call ***
[6:01:46 PM] Thuan Thi Do: It is important to note that although the nerves are in the physical body, it is not the physical body, as such, which has the power of feeling. As a sheath, the physical body does not feel: it is a receiver of impressions only. The outer body receives the impact, but in its own cells does not lie the power of feeling pleasure or pain, except in a very vague, dull and “massive” way, giving rise to vague, diffused feelings, such as those of general fatigue, for example.
The physical contacts are transmitted inwards by prâna, and these are acute, sharp, keen, specific, quite different from the heavy, diffused sensations deriving from the cells themselves. It is thus in every case prâna which gives the sense-activity to the physical organs, and which transmits the outer vibration to the sense-centres, which are situated in Kâma, in the sheath which is next to prâna, the Manomayakosha. It is by means of the Etheric Double that prâna runs along the nerves of the body and thus enables them to act not only as the carriers of external impacts but also of motor force, originated from within.
It is the play of the prânic life-currents in the Etheric Doubles of minerals, vegetables, and animals which awaken out of latency the astral matter involved in the structure of their atomic and molecular constituents, thus producing a “thrill” which enables the Monad of form to draw in astral materials, which are built by nature-spirits into a loosely constituted mass, the future astral body.
In the mineral, astral matter is so little active that there is no perceptible working from the astral to the physical. In the higher plants the increased astral activity affects their etheric and, through this, their dense matter. With animals, the much greater astral consciousness affects their Etheric Doubles and, by these etheric vibrations, the building of the nervous system, which was dimly foreshadowed only in plants, is stimulated.
It is thus impulses set up by the consciousness – willing to experience – which cause astral vibrations, these producing vibrations in etheric matter: the impulse thus comes from the consciousness, but the actual building of the nervous system, which the consciousness at this stage is unable to undertake, is performed by etheric nature-spirits, directed by the Shining Ones of the Third elemental Kingdom and the Logos working through the Group Soul.
There appears first in the astral body a centre, having the function of receiving and responding to vibrations from outside. From this centre, vibrations pass to the etheric body, causing there etheric vortices which draw into themselves dense physical particles: these eventually form a nerve-cell, and groups of cells, which, receiving vibrations from the outer physical world, transmit them back to the astral centres, the physical and astral centres thus acting and reacting on one another, each in consequence becoming more complicated and more effective. Out of these nerve-cells, the sympathetic system is built first, by impulses, as we have seen, originating in the astral world: later the cerebro-spinal system is constructed, by impulses originating in the mental world.
The sympathetic system always remains directly connected with the astral centres: but it is important to note that these astral centres are not the astral chakrams, of which we shall speak later, but are merely aggregations in the astral sheath which form the beginnings of the centres which will build the organs in the physical body. The astral chakrams are not formed till a much later period in evolution.
From these centres then – which are not the chakrams – ten organs in the physical are formed: five to receive impressions, Jñânendriyas, “knowledge-senses” or sense-centres in the brain, which eventually are connected with eyes, ears, tongue, nose and skin: and five to convey vibrations from consciousness to the outer world, Karmendriyas, “action senses,” or sense-centres which cause action, these being the motor-centres in the brain, to be connected with the sense-organs in hands, feet, larynx, organs of generation and excretion.
The student must carefully note that the prâna which courses along the nerves is quite separate and distinct from what is called a man’s magnetism, or nerve-fluid, which is generated within his own body. This nerve-fluid or magnetism keeps the etheric matter circulating along the nerves, or, more accurately, along a coating of ether which surrounds each nerve, much as the blood circulates through the veins. And just as the blood carries oxygen to the body, so does the nerve-fluid convey prâna.
Furthermore, just as the particles of the dense physical body are constantly changing and being replaced by fresh particles derived from food, water, and air, so are the particles of the etheric body being constantly changed and replaced by fresh etheric particles, these being taken into the body along with the food eaten, with the air breathed, and with prâna, in the form known as the Vitality Globule, as will presently be described.
Prâna, or Vitality, exists on all planes – physical, astral, mental, etc.. Prâna, the One Life, is “the nave to which are attached the seven spokes of the universal wheel” (Hymn to Prâna, Artharva Veda, XI., 4). We are here, however, concerned only with its appearance and methods of work in the lowest, the physical plane.
It must also be noted that prâna on the physical plane is sevenfold, i.e., there are seven varieties of it.
We have seen already that is quite separate and distinct from light, heat, etc., but nevertheless its – manifestation on the physical plane appears to depend upon sunlight: for when sunlight is abundant, prâna also appears in abundance, and where sunlight is absent, prâna also is deficient.
[6:10:06 PM] Thuan Thi Do: Manomaya-kosa (Sanskrit) Manomaya-kośa [from manas mind + maya built of, formed of from the verbal root mā to measure, form, with the idea of illusory manifestation + kosa sheath] The sheath formed of mind, the human soul; according to the Vedantic classification of the human principles, the third of the pancha-kosa (five sheaths) which enclose the divine monad or atman. Manomaya-kosa corresponds with the lower manas combined with kama, and therefore has a closer affinity with the fourth principle, kama, than with the sixth or buddhi.
[6:28:54 PM] Thuan Thi Do: http://thongthienhoc.net/English/etheric/etheric4.jpg
[6:46:47 PM] Thuan Thi Do: Prâna emanates from the sun, and enters some of the ultimate physical atoms which float about in the earth’s atmosphere in countless myriads. Although we say that this prânic force “enters” the physical atom, it does not do so from outside: it enters from a higher dimension, the fourth, and so appears to the clairvoyant as welling up within the atom.
There are thus two forces which enter the atom from within: (1) the Will-force of the Logos, which holds the atom together in its proper shape; (2) the Prânic force. It is important to note that Prâna comes from the Second Aspect of the Solar deity, whereas the Will-force emanates from the Third Aspect The effect of Prâna on atoms is entirely different from that of electricity, light, heat or other expressions of Fohat. Electricity, rushing through the atoms, deflects them and holds them in a certain way, and also imparts to them a separate and distinct vibration-rate. Any of the variants of Fohat, such as electricity, light, or heat, cause an oscillation of the atom as a whole, an oscillation the size of which is enormous as compared with that of the atom itself, these forces of course acting on the atom from without.
[6:48:24 PM] Thuan Thi Do: http://thongthienhoc.net/English/etheric/etheric5.jpg
[6:59:41 PM] Thuan Thi Do: Students of occultism will be familiar with the shape and structure of the ultimate physical atom, the smallest particle of matter on the physical plane, out of combinations of which are made the various combinations we know as solid, liquid, gas, etc. In drawings in this document, therefore these ultimate physical atoms are indicated as outlines only.
[7:00:41 PM] Thuan Thi Do: Fohat (Tibetan-Mongolian) [from Mon pho, fo buddha, buddhi] Cosmic life or vitality; bipolar cosmic vital electricity, equivalent to the light of the Logos, daiviprakriti, eros, the fiery whirlwind, etc. As the bridge between spirit and matter, fohat is the collectivity of intelligent forces through which cosmic ideation impresses itself upon substance, thus forming the various worlds of manifestation. In the manifested universe, it “is that Occult, electric, vital power, which, under the Will of the Creative Logos, unites and brings together all forms, giving them the first impulse which becomes in time law. . . . Fohat becomes the propelling force, the active Power which causes the One to become Two and Three . . . then Fohat is transformed into that force which brings together the elemental atoms and makes them aggregate and combine” (SD 1:109).
Fohat is ever-present and active from the primordial beginnings of a manvantara to its last end, nor does it then actually pass out of existence, but becomes quiescent or latent as it were, sleeping or dormant during the cosmic pralaya.(OG 51)
[7:08:50 PM] Thuan Thi Do: http://thongthienhoc.net/truongbigiao/DaiCuongTiengVoThinh4.htm
[7:17:23 PM] Thuan Thi Do: http://thongthienhoc.net/truongbigiao/DaiCuongTiengVoThinh5.htm
[8:37:20 PM] Thuan Thi Do: Anh Hai: Bà Blavatsky: Thiền sư muốn tu theo thông thiên học th́ phải có:
1. một đời sống trong sạch
2. một cái trí mở rộng - thiền về cái tâm thức càn khôn vũ trụ - coi cuốn tâm thức học của bà Annie Besant
3. một tâm hồn thanh cao
4. một tinh thần hăng say
5. một nhận thức về sự hiển lộ tâm linh
6. một tấm ḷng luôn giúp đỡ mọi người về mọi phương diện
7. một quyết tâm sẵn sàng đưa ra lời khuyến cáo và nhận lời dạy bảo của sư phụ
8. một ḷng trung thành phục tùng chân sư
9. một ḷng nhiệt thành tuân thủ và phục từng chân lư
10. một ḷng can đảm và nhẫn nhục trước mọi sự bất công của con người
11. mạnh dạn công bố những quy tắc này
12. can đảm bảo vệ những kẻ bị áp bức
13. sống có lư tưởng về sự tiến hóa của nhân loại theo con đường huyền bí học
[9:08:17 PM] Thuan Thi Do: Theo tôi, các trạng thái về cảm xúc như : sung sướng, hạnh phúc, hoan hỉ, phúc lạc hay sân hận , sợ hăi đi nữa, khi nó khởi lên, nếu chúng ta kịp dừng lại để sống trọn vẹn với nó ( chánh niệm tỉnh giác ) th́ mới thấy rằng giá trị của các trạng thái nầy là như nhau dù cường độ hay h́nh thức có khác biệt. Biết dừng lại đúng lúc để thấu hiểu các trạng thái nầy là một nghệ thuật sống__ một nghệ thuật thưởng thức . Đó mới là Chân Hạnh Phúc ( không có thời gian ) , tức khắc T́nh Yêu vĩnh cửu xuất hiện. Chỉ khi nào tâm trí khởi lên ư muốn kéo dài Chân Hạnh Phúc th́ hạnh phúc nầy mới bị thời gian chi phối.
[9:28:08 PM] Thuan Thi Do: http://phungsutheosophia.org/Web%20pages/baiviet.html
[9:28:51 PM] Thuan Thi Do: http://phungsutheosophia.org/Web%20pages/sachdich.html
[9:47:55 PM] Thuan Thi Do: http://www.blavatskyarchives.com/morganafterdeath.htm
[9:48:48 PM] Thuan Thi Do: http://www.theosociety.org/pasadena/key/key-9.htm
[9:49:47 PM] Thuan Thi Do: http://www.blavatsky.net/blavatsky/arts/StrayThoughtsOnDeathAndSatan.htm
[9:50:47 PM] *** Call ended, duration 3:50:23 ***