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[6:03:34 PM] *** Group call ***
[6:04:00 PM] Thuan Thi Do: Until one can see the ego, one has no conception of how great he really is, how infinitely wiser and stronger than the incarnate entity. Every one, in reality, (Page 200) is very much better than he ever seems to be. The greatest saint can never fully express his ego; on that higher plane he is a still greater saint than he can ever be down here. But, magnificent as he is, he is still, if we may say so, vague in his magnificence.

There are really three ways in which the ego may be developed, and may influence the life. [1] The way of the scientist and philosopher: these develop not only the lower mind, but also the higher, so that a great deal of its more abstract and comprehensive kind of thought comes down into their consciousness. For such as these, the development of the buddhic consciousness will come later.

[2] The method of using the higher emotions, such as affection, devotion or sympathy , and so awakening the buddhic principle to a great extent without developing especially the intermediate causal body. Nevertheless, the causal body will be affected, since all buddhic development reacts very powerfully on the causal body. These people are not necessarily developing a buddhic vehicle in which they can permanently live: but the use of the higher emotions unquestionably evokes vibrations in the buddhic matter. Hence there is a stir in the as yet unformed buddhic vehicle, so that many of its vibrations come down and brood over the astral body. Thus the man may receive a considerable amount of influence from the buddhic plane before the vehicle is at all fully developed.

[3] The more obscure method in which the will is called into activity, the physical body in some way reacting on âtmic matter. Very little is known as to how this operates.

The method of most students is through devotion, and keen sympathy with their fellow men.

A fairly advanced ego may sometimes be rather inconsiderate of his body because whatever is put down into the personality means so much taken from the ego, and he may therefore grudge such expenditure of force. An ego may be somewhat impatient, and withdraw himself somewhat from the personality: in such cases, however, (Page 201) there would always be a flow between the ego and personality, which is not possible with the ordinary man. In the ordinary man the fragment of the ego is, as it were, put down, and left to fend for itself, though, it is not completely cut off. At the more advanced stage mentioned, however, there is a constant communication between the two along the channel. The ego can therefore, withdraw himself whenever he chooses, and leave a very poor representation of the real man behind. So we see that the relations between the lower and higher self vary much in different people, and at different stages of development.

An ego busy with his own occupations on his own plane, may forget for a time to pay his personality proper attention, just as even a good and thoughtful man may occasionally. under some special pressure of business, forget his horse or his dog. Sometimes, when that happens, the personality reminds him of its existence by blundering into some foolishness, which causes serious suffering.

One may notice that sometimes, after the completion of a special piece of work, that has needed the co-operation of the ego to a large extent - as for example, lecturing to a large audience - the ego takes away his energy, and leaves the personality with only enough to feel rather dispirited. For a time, he admitted that there was some importance in the work, and therefore poured down a little more of himself, but afterwards he leaves the unfortunate personality feeling rather depressed.

We must ever recollect that the ego puts down into the personality only a very small part of himself: and as that part constantly becomes entangled in the interests which, because they are so partial, are often along lines different from the general activities of the ego himself, the ego does not pay any particular attention to the lower life of the personality, unless something rather unusual happens to it.

In the physical life of the ordinary man of the world (Page 202) there is little of interest to the ego, and it is only now and then that something of real importance occurs, that may for a moment attract his attention, so that from it he draws whatever is worth taking.

The ordinary man lives in patches; more than half the time he is not awake to the real and higher life at all. If a man complains that his ego takes very little notice of him, let him ask himself how much notice he has taken of his ego. How often, for example, in any given day, has he even thought of the ego?

If he wishes to attract the attention of the ego, he must make the personality useful to him. As soon as he begins to devote the greater part of his thought, to higher things - in other words, as soon as he really begins to live - the ego will be likely to take somewhat more notice of him.

The ego is well aware that certain necessary parts of his evolution can be achieved only through his personality, in its mental, astral and physical bodies. He knows, therefore, that he must some time attend to it, must take it in hand, and bring it under his control.

But we can well understand that the task may often seem uninviting, that a given personality may appear anything but attractive or hopeful. If we look at many of the personalities around us, their physical body full of drugs and poisons, their astral bodies reeking with greed and sensuality, and their mental bodies having no interests beyond moneymaking, and perhaps "sport" of the cruder varieties, it is not difficult to see why an ego, surveying them from his lofty height, might decide to postpone his serious effort to another incarnation, in the hope that the next set of vehicles might be more amenable to influence than those upon which his horrified gaze now rests. We can imagine that he might say to himself: "I can do nothing with that; I will take my chance of getting something better next time; it can hardly be worse, meantime I have much more important business to do up here".

A similar state of affairs not infrequently happens (Page 203) in the early stages of a new incarnation. As we have already seen, from the birth of the child the ego hovers over it, and, in some cases, begins to try to influence its development while it is still very young. But, as a general rule, he pays little attention to it until about the age of seven, by which time the work of the karmic elemental should be practically finished.

But children differ so widely, that it is not surprising to find that the relation between the egos, and the personalities involved, differs widely also. Some child personalities are quick and responsive, some are dull and wayward. When dullness and unresponsiveness are prominent, the ego often withdraws his active interest for the time, hoping that, as the childish body grows, it may become cleverer or more responsive.

To us such a decision may seem unwise, because, if the ego neglects his present personality, it is unlikely that the next will be an improvement upon it; and if he allows the child body to develop without his influence, the undesirable qualities which have been manifested may quite possibly grow stronger, instead of dying out. But we are hardly in a position to judge, since our knowledge of the problem is so imperfect, and we can see nothing of the higher business, to which the ego is devoting himself.

From this it will be seen how impossible it is to judge, with any precision, the position in evolution of any one whom we see on the physical plane. In one case, karmic causes may have produced a very fair personality having an ego of only moderate advancement behind it. In another case those causes, may have given rise to an inferior or defective personality, belonging to a comparatively advanced ego.
[6:04:17 PM] Thuan Thi Do:
When the ego decides to turn the full force of his energy upon the personality the change which he can produce is very great. No one who has not personally investigated the matter cannot imagine how wonderful, how rapid, how radical, such a change may be, when conditions are favourable -that is, when the ego is (Page 204) reasonably strong, and the personality not incurably vicious—more especially, when a determined effort is made by the personality, on its side, to become a perfect expression of the ego, and make itself attractive to him.

To understand how this can be, it is, of course, necessary to look at the matter simultaneously from two points of view. Most of us here are very emphatically personalities, and think and act exclusively as such; yet we know all the time that in reality we are egos, and those of us who, by many years of meditation, have rendered ourselves more sensitive to finer influences, are often conscious of the intervention of the higher self.

The more we can make a habit of identifying ourselves with the ego, the more clearly and sanely shall we view the problems of life. But, in so far as we feel ourselves to be personalities, it is obviously our duty, and our interest, to open ourselves to the ego, to reach up towards him, and persistently to set up within ourselves such vibrations as will be of use to him. At least we should be sure that we do not stand in the way of the ego, that we always do our best for him, according to our lights.

Since selfishness is the intensification of the personality, the first step should be to rid ourselves of that vice. Next, the mind should be kept filled with high thoughts; for, if it is continually occupied with lower matters—even though those lower matters may be quite estimable in their way—the ego cannot readily use it as a channel of expression.

When the ego makes a tentative effort, when he puts down, as we might say, an explanatory finger, he should be received with enthusiasm, and his behests,should be instantly obeyed that he may more and more take possession of the mind, and so come into his inheritance, so far as the lower planes are concerned.

The personality should, so to speak, stand aside, and let the ego, the "warrior", fight in him.

In so doing, however, the personality must take care (Page 205) that he is devoted to the work, and not to his personal share or part in it. He must take care that, in a rush of personality, he remembers all the time that it is the ego that is working in him.

Although the vagueness of the ego, unless he were developed, may perhaps preclude him from indicating a particular line of work, yet when the personality, being more definite, has found the work, the ego can and does pour himself down into it, and enables him to do it in a much better manner and in an altogether grander frame of mind than the personality could attain unaided.

"But if thou [the personality] look not for him [the ego], if thou pass him by, then there is no safeguard for thee. Thy brain will reel, thy heart grow uncertain, and in the dust of the battlefield thy sight and senses will fail, and thou wilt not know thy friends from thy enemies". [ Light on the Path ] This is what happens when the personality does not look for the higher guidance of the ego.

This is a step necessary to be taken, but man who intends to set his feet upon the Path which leads to Initiation, for, at Initiation, the lower and the higher become one, or rather the lesser is absorbed by the greater, so that there should be nothing left in the personality, which is not a representation of the ego, the lower being merely an expression of the higher. With this, however, we shall deal more fully in Chapter XXXI, which deals specifically with Initiation.

It is obvious, therefore, that the personality should endeavour to ascertain what the ego desires, and provide him with the opportunities he wants. The study of inner things, as mentioned, and living the spiritual life, wakes up the ego, and attracts his attention. To take an example: suppose you have an ego whose principal method of manifesting himself is by affection. That quality is what he wants to exhibit by his personality: consequently, if the personality tries to feel strong affection, and makes a specialty of that, the ego will promptly throw more of himself into the personality, (Page 206) because he finds in it exactly what he desires.
[6:58:11 PM] Thuan Thi Do:
In the savage, the self expresses itself in all kinds of emotions and passions of which the ego could not possibly approve, but, in the developed man, there are no emotions but such as he chooses to have. Instead of being swayed by emotions, and carried off his feet, he simply selects them. He would say, for example: "Love is a good thing: I will allow myself to feel love. Devotion is a good thing: I will allow myself to feel devotion. Sympathy is beautiful: I will allow myself to feel sympathy. "This he does with his eyes open, intentionally. The emotions are thus under the dominion of the mind, and that mind is an expression of the causal body, so that the man is coming very near to the condition of complete unity of the higher and lower self.

The connection between the ego and the mental body is of the greatest importance, and every effort should be made to keep it active and alive. For the ego is the force behind, which makes use of the qualities and powers of the personality. In order that we may think of anything we must remember it; in order that we may remember it, we must have paid attention to it; and the paying attention is the descent of the ego into his vehicles in order to look through them.

Many a man with a fine mental body and a good brain makes little use of them, because he pays little attention to life—that is to say, because the ego is putting but little of himself down into these lower planes, and so the vehicles, are left to run riot at their own will. The remedy for this has already been stated: it is to give the ego the conditions he requires, when there will be no reason to complain of his response.

It appears that the actual experiences of the personality cannot be transmitted to the ego: but the essence of them may be passed to him. The ego cares little for details, but does want the essence of experiences. This being so, it is evident (Page 207) that the ordinary man has in his life very little that appeals to the ego.

The system of yielding up results of the lower work, but not the detailed experiences, proceeds all the time until Adeptship is attained.
[7:03:52 PM] Thuan Thi Do: The student will do well to follow the advice given in Light on The Path : watch for the ego, and let him fight through you: but at the same time remember, always that you are the ego. Therefore identify yourself with him, and make the lower give way to the higher. Even if you fall many times, there is no reason to be disheartened, for even failure is to a certain extent success, since by failure we learn, and so are wiser to meet the next problem. It is not expected that we should invariably succeed, but only that we shall always do our best.
[7:05:15 PM] Thuan Thi Do: Moreover, we must recollect that the ego has associated himself with the personality because he has a hunger,or thirst [Trishna] for vivid experience. As he develops, the hunger abates little by little, and sometimes,when he is advanced, and has become more sensitive to the delights and activities of his own plane,he goes to the other extreme of neglecting his personality, caught as it is in the grip of karma, sunk in conditions which are now full of sorrow or of boredom to the ego, because he feels that he has outgrown them.
[7:06:50 PM] Thuan Thi Do: This diminution of the thirst has taken place as he developed his personality. When he gained full consciousness on the astral plane,the physical began to appear dull by comparison; reaching the lower mental world, he found the astral dark and dismal; and all four of the lower levels lost their attraction when he began to enjoy the still more vivid and luminous life of the causal body.
[7:10:41 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_214.jpg
[7:11:24 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_215.jpg
[7:12:49 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_216.jpg
[7:20:53 PM] Thuan Thi Do: 4. This was the Army of the Voice — the Divine Septenary. The sparks of the seven are subject to, and the servants of, the first, second, third, fourth, fifth, sixth, and the seventh of the seven (angel). These (“sparks”) are called spheres, triangles, cubes, lines, and modellers; for thus stands the Eternal Nidana — the Oi-Ha-Hou (the permutation of Oeaohoo) (b).*

(angel) This Sloka gives again a brief analysis of the Hierarchies of the Dhyan Chohans, called Devas (gods) in India, or the conscious intelligent powers in Nature. To this Hierarchy correspond the actual types into which humanity may be divided; for humanity, as a whole, is in reality a materialized though as yet imperfect expression thereof. The “army of the Voice” is a term closely connected with the mystery of Sound and Speech, as an effect and corollary of the cause — Divine Thought. As beautifully expressed by P. Christian, the learned author of “The History of Magic” and of “L’Homme Rouge des Tuileries,” the word spoken by, as well as the name of, every individual largely determine his future fate. Why? Because —

— “When our Soul (mind) creates or evokes a thought, the representative sign of that thought is self-engraved upon the astral fluid, which is the receptacle and, so to say, the mirror of all the manifestations of being.
“The sign expresses the thing: the thing is the (hidden or occult) virtue of the sign.
“To pronounce a word is to evoke a thought, and make it present: the magnetic potency of the human speech is the commencement of every manifestation in the Occult World. To utter a Name is not only to define a Being (an Entity), but to place it under and condemn it through the emission of the Word (Verbum), to the influence of one or more Occult potencies. Things are, for every one of us, that which it (the Word) makes them while naming them. The Word (Verbum) or the speech of every man is, quite unconsciously to himself, a blessing or a curse; this is why our present ignorance about the properties or attributes of the idea as well as about the attributes and properties of matter, is often fatal to us.
Footnote(s) ———————————————
* The literal signification of the word is, among the Eastern Occultists of the North, a circular wind, whirlwind; but in this instance, it is a term to denote the ceaseless and eternal Cosmic Motion; or rather the Force that moves it, which Force is tacitly accepted as the Deity but never named. It is the eternal Karana, the ever-acting Cause.

“Yes, names (and words) are either beneficent or maleficent; they are, in a certain sense, either venomous or health-giving, according to the hidden influences attached by Supreme Wisdom to their elements, that is to say, to the letters which compose them, and the numbers correlative to these letters.”
This is strictly true as an esoteric teaching accepted by all the Eastern Schools of Occultism. In the Sanskrit, as also in the Hebrew and all other alphabets, every letter has its occult meaning and its rationale; it is a cause and an effect of a preceding cause and a combination of these very often produces the most magical effect. The vowels, especially, contain the most occult and formidable potencies. The Mantras (esoterically, magical rather than religious) are chanted by the Brahmins and so are the Vedas and other Scriptures.

The “Army of the Voice,” is the prototype of the “Host of the Logos,” or the “word” of the Sepher Jezirah, called in the Secret Doctrine “the One Number issued from No-Number” — the One Eternal Principle. The esoteric theogony begins with the One, manifested, therefore not eternal in its presence and being, if eternal in its essence; the number of the numbers and numbered — the latter proceeding from the Voice, the feminine Vach, Satarupa “of the hundred forms,” or Nature. It is from this number 10, or creative nature, the Mother (the occult cypher, or “nought,” ever procreating and multiplying in union with the Unit “I,” one, or the Spirit of Life), that the whole Universe proceeded.

In the Anugita a conversation is given (ch. vi., 15) between a Brahmana and his wife, on the origin of Speech and its occult properties.* The wife asks how Speech came into existence, and which was prior to the other, Speech or Mind. The Brahmana tells her that the Apana (inspirational breath) becoming lord, changes that intelligence, which does not understand Speech or Words, into the state of Apana, and thus opens the mind. Thereupon he tells her a story, a dialogue between Speech and Mind. “Both went to the Self of Being (i.e., to the individual Higher Self, as Nilakantha thinks, to Prajapati, according to the commentator Arjuna Misra), and asked him to destroy their doubts and decide which of them preceded and was superior to the

Footnote(s) ———————————————
* Anugita forms part of the Asvamedha Parvan of the “Mahabharata.” The translator of the Bhagavatgita, edited by Max Muller, regards it as a continuation of the Bhagavatgita. Its original is one of the oldest Upanishads.

Vol. 1, Page 95 SPEECH AND MIND.
other. To this the lord said: ‘Mind is superior.’ But Speech answered the Self of Being, by saying: ‘I verily yield (you) your desires,’ meaning that by speech he acquired what he desired. Thereupon again, the Self told her that there are two minds, the ‘movable’ and the ‘immovable.’ ‘The immovable is with me,’ he said, ‘the movable is in your dominion’ (i.e. of Speech) on the plane of matter. To that you are superior. But inasmuch, O beautiful one, as you came personally to speak to me (in the way you did, i.e. proudly), therefore, O, Sarasvati! you shall never speak after (hard) exhalation.” “The goddess Speech” (Sarasvati, a later form or aspect of Vach, the goddess also of secret learning or Esoteric Wisdom), “verily, dwelt always between the Prana and the Apana. But O noble one! going with the Apana wind (vital air), though impelled, without the Prana (expirational breath), she ran up to Prajapati (Brahma), saying, ‘Be pleased, O venerable sir!’ Then the Prana appeared again, nourishing Speech. And, therefore, Speech never speaks after (hard or inspirational) exhalation. It is always noisy or noiseless. Of these two, the noiseless is the superior to the noisy (Speech) . . . . The (speech) which is produced in the body by means of the Prana, and which then goes (is transformed) into Apana, and then becoming assimilated with the Udana (physical organs of Speech) . . . then finally dwells in the Samana (‘at the navel in the form of sound, as the material cause of all words,’ says Arjuna Misra). So Speech formerly spoke. Hence the mind is distinguished by reason of its being immovable, and the Goddess (Speech) by reason of her being movable.”

This allegory is at the root of the Occult law, which prescribes silence upon the knowledge of certain secret and invisible things perceptible only to the spiritual mind (the 6th sense), and which cannot be expressed by “noisy” or uttered speech. This chapter of Anugita explains, says Arjuna Misra, Pranayama, or regulation of the breath in Yoga practices. This mode, however, without the previous acquisition of, or at least full understanding of the two higher senses, of which there are seven, as will be shown, pertains rather to the lower Yoga. The Hatha so called was and still is discountenanced by the Arhats. It is injurious to the health and alone can never develop into Raj Yoga. This story is quoted to show how inseparably connected are, in the metaphysics of old, intelligent beings, or rather “Intelligences,” with every sense or

function whether physical or mental. The Occult claim that there are seven senses in..
[7:42:49 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_217.jpg
[7:44:49 PM] Thuan Thi Do: STANZA IV. — Continued.
5. . . . . . which is: —

“Darkness,” the Boundless or the No-Number, Adi-Nidana Svabhavat: the image_il (for x, unknown quantity):

I. The Adi-Sanat, the Number, for he is One(angel).
II. The Voice of the Word, Svabhavat, the Numbers, for he is One and Nine.*
III. The “Formless Square.” (Arupa.) (beer).
And these three enclosed within the image_il (boun
[7:57:00 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_218.jpg
[8:00:37 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_219.jpg
[8:02:07 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_220.jpg
[8:04:38 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_221.jpg
[8:06:54 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_222.jpg
[8:10:12 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_223.jpg
[8:11:17 PM] Thuan Thi Do: http://nineplanets.org/
[8:15:20 PM] Thuan Thi Do: http://www.theosociety.org/pasadena/sd/sd1-1-05.htm
[8:33:05 PM] Thuan Thi Do: http://www.theosophy.ph/onlinebooks.html
[8:34:20 PM] Thuan Thi Do: http://www.theosophy.ph/onlinebooks/odl/odl1toc.html
[8:35:07 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GiangLyTiengNoiVoThinh.htm
[9:18:43 PM] Thuan Thi Do: http://en.wikipedia.org/wiki/Om_Tat_Sat
[9:19:39 PM] Thuan Thi Do: Om Tat Sat (Sanskrit: ओम् तत् सत्, About this sound Aum Tat Sat (help·info)) is a mantra in Sanskrit it means these are 'the three words of three god’,

Om refers to the Supreme Infinite Spirit or Person. Om represents the Shabda Brahman.
Tat means the second Guptt. Name of God.
Sat means the third Guptt, Name of God.
Om Tat Sat also reflects that these are the name of three god and every human being should learn this
[9:22:20 PM] Thuan Thi Do: Om tat sat is the mantra for salvation (getting true god who frees you from repeated birth and death in different life forms).
[9:22:49 PM] *** Call ended, duration 3:19:08 ***