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[6:10:03 PM] Thuan Thi Do: When, however, we come to deal with a developed man, then prophecy fails us, for he is no longer the creature of circumstances, but to a great extent their master. The main events of his life may certainly be arranged beforehand, by his past karma; but the way in which he will allow them to affect him, the method by which he will deal with them, and perhaps triumph over them - these are his own, and they cannot be foreseen, except as probabilities. Such actions of his, in their turn, becomes causes, and thus there are produced, in his life chains of effect which were not provided for by the original arrangement, and, therefore, could not have been foretold with any exactitude.

We may say, therefore, that the course of the ordinary undeveloped man, who has practically no will of his own worth speaking of, may often be foreseen clearly enough, but, when the ego boldly takes his future in his own hands, exact prevision becomes impossible.

An ego, who is at all developed, will meditate upon his own level, such meditation not necessarily synchronising with any meditation that the personality may be performing. The yoga of a fairly well-developed ego is to try to raise his consciousness, first into the buddhic plane, and then through its various stages. This he does, without reference to what the personality may be doing at the time. Such an ego would probably also send down a little of himself at the personal meditation, though his own meditations are very different.

It should ever be remembered that the ego is not manas or mind only, but the spiritual Triad of AtmaBuddhi-Manas. At our present stage of consciousness, the ego rests in the causal body on the higher mental plane, but, as he develops, his consciousness will be centred on the buddhic plane:later still, when he attains Adeptship, it will be centred on the plane of Âtma

But it is not to be supposed, that when this further development takes place, the manas is in any way lost. For, ( Page 262 ) when the ego draws himself up into the buddhic plane, he draws up manas with him, into that expression of manas which has all the time existed on the buddhic plane, but has not been fully vivified until now.

Similarly, when he draws himself up into the plane of Âtma, manas and buddhi exist within him, just as fully as ever, so that now the triple spirit is in full manifestation, on its own plane, in all three aspects.

The spirit is, therefore, truly sevenfold, for he is triple on his own plane, that of Âtma, dual on the buddhic, and single on the mental, the unity which is his synthesis making seven. Thus, though he draws himself into the higher, he retains, the definiteness on the lower.

What has been stated to be the clearest and best description of the human trinity, Atma-Buddhi-Manas, is to be found in The Key to Theosophy by H.P.Blavatsky:--

THE HIGHER SELF is Âtma,the inseparable ray of the Universal and ONE SELF. It is the God above more than within us. Happy the man who succeeds, in saturating his inner Ego with it.

THE SPIRITUAL divine EGO is the spiritual soul, or Buddhi, in close union with Manas, the mind principle, without which it is no Ego at all, but only the Atmic vehicle.

THE INNER OR HIGHER EGO is Manas, the fifth principle, so called, independently of Buddhi. The mind-principle is the Spiritual Ego only when merged, into one with Buddhi……It is the permanent individuality, or the reincarnating Ego [ The Key to Theosophy , pages, 175-176.]

As soon as an ego becomes at least partially conscious of his surroundings, and other egos, he leads a life , and has interests and activities, on his own plane. But even then we must remember, as we have seen in earlier chapters, that he puts down into the personality only a very small part of himself,and that, that part constantly becomes entangled in interests which, because they are so partial, are often along lines different ( Page 263 ) from the general activities of the ego himself, who consequently does not pay any particular attention to the lower life of the personality unless something rather unusual happens to it.

When this stage is reached, the ego usually comes under the influence of a Master. In fact often his first clear consciousness, of anything outside himself, is his touch with that Master. The tremendous power of the Master's influence magnetises him, draws his vibrations into harmony with its own, and multiplies many-fold the rate of his development. It rays upon him like sunshine upon a flower, and he evolves rapidly under its influence. This is why, while the earlier stages of progress are so slow as to be almost imperceptible, when the Master turns His attention upon the man, develops him, and arouses his own will to take part in the work, the speed of his advancement increases in geometrical progression.

In the chapters on devachan, we saw that an ego, who is much loved by many people,may have part in many heavens simultaneously,ensouling the thought images which his friends make of him. These images are,of course, of great evolutionary benefit to the ego concerned, affording him additional opportunities of developing qualities,such, for example,as affection. This is clearly the direct result and reward of those loveable qualities, which draw towards the man the affectionate regard of so many of his fellowmen.

Occasionally the action of such a force, upon the ego of a surviving friend, may manifest even in the personality of that friend upon the physical plane. For, while the action is upon the ego, through the special thought-image, yet the personality of the surviving friend is a manifestation of that same ego, and, if the ego be considerably modified it is at least possible that that modification may show itself in the physical manifestation on this lower plane.

It is obvious, however, that there are two possible limitations to the perfection of the intercourse between the ego concerned, and those who make images of him. ( Page 264 ) First, the image may be partial and imperfect, so that many of the higher qualities of the ego may not be represented, and may therefore be unable to show themselves through it.

Secondly, it is just possible that the ego is not in reality, so to speak, as good as the image which has been made of him, so that he is unable to fill it completely. This, however is unlikely to occur, and could take place only when a quite unworthy object had been unwisely idolised. These aspects of the matter have, however, been fully dealt with in The Mental Body, pages 197-198.

The more highly the ego is developed, the more fully is he able to express himself through the thought-images, these becoming steadily fuller expressions of himself. When he gains the level of a Master, he consciously employs them as a means of helping and instructing his pupils.

To assist the student in obtaining a thoroughly clear grasp of the mechanism and results of thought-images in devachan, Diagrams XXXVI and XXXVII are appended.
[6:29:31 PM] Thuan Thi Do: QUYỂN TƯ - Ba thể trường-tồn:
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[6:48:00 PM] Thuan Thi Do: http://thongthienhoc.net/English/nirvana.htm
[6:48:06 PM] Thuan Thi Do: http://thongthienhoc.net/English/causal/images/Arthur_E_Powell_-_The_Causal_Body___The_Ego_img_45.jpg
[6:48:18 PM] Thuan Thi Do: http://thongthienhoc.net/English/causal/images/Arthur_E_Powell_-_The_Causal_Body___The_Ego_img_46.jpg
[6:56:57 PM] Thuan Thi Do: Diagram XXXVII illustrates four egos A, B, C and D, all mutual friends, A, B, and C being in devachan, whilst D is still in his physical body.

Each of A, B and C makes a thought-image of each of his three friends, these images being ensouled by the respective egos.

A,B and C each possess three expressions of themselves: one through their own mental bodies, and two through the thought-images in the devachan of the others.

D, on the other hand, possesses four expressions of himself: one through his own physical personality, and three more through the thought-images which his three friends have made of him.

An understanding of the way in which an ego can appear simultaneously in the devachanic images of a number of people [as well, of course, as other phenomena of the ego world] shows that, in order to go from one place to another, travelling is not necessary for the ego.

In The Mental Body [page 236] we described the chord of a man, and explained, how this chord is used to find a man, wherever in the three worlds he may be. That chord consists of his own note, ( Page 266 ) and those of the three lower vehicles - mental , astral and physical. If the man has none of these lower vehicles at the time, the same mechanism holds good, for the causal body has always attached to it the mental unit, and the astral and physical permanent atoms, these being quite sufficient to give out the distinctive sound.

The combination of sounds, which produce a man's chord, is his true occult name. This must not be confused with the hidden name of the Augoeides, which is the chord of the three principles of theego, produced by the vibrations of the atoms of Âtma, buddhi and manas, and the Monad behind them.
[7:02:00 PM] Thuan Thi Do: http://minhtrietmoi.org/Theosophy/Coi%20troi%20chan%20phuc%20.htm
[7:29:18 PM] Thuan Thi Do: STANZA V. — Continued.
6. The Lipika circumscribe the triangle, the first one (the vertical line or the figure I.), the cube, the second one, and the pentacle within the egg (circle) (angel). It is the ring called “Pass not,” for those who descend and ascend (as also for those) who, during the Kalpa, are progressing toward the great day “Be with us” (beer). . . . Thus were formed the Arupa and the Rupa (the Formless World and the World of Forms); from one light seven lights; from each of the seven seven times seven lights. The “Wheels” watch the Ring.

The Stanza proceeds with a minute classification of the Orders of Angelic Hierarchy. From the group of Four and Seven emanates the “mind-born” group of Ten, of Twelve, of Twenty-one, etc., all these divided again into sub-groups of septenaries, novems, duodecimals, and so on, until the mind is lost in this endless enumeration of celestial hosts and Beings, each having its distinct task in the ruling of the visible Kosmos during its existence.

(angel) The esoteric meaning of the first sentence of the Sloka is, that those who have been called Lipikas, the Recorders of the Karmic ledger, make an impassible barrier between the personal Ego and the impersonal Self, the Noumenon and Parent-Source of the former. Hence the allegory. They circumscribe the manifested world of matter within the Ring “Pass-Not.” This world is the symbol (objective) of the One divided into the many, on the planes of Illusion, of Adi (the “First”) or of Eka (the “One”); and this One is the collective aggregate, or totality, of the principal Creators or Architects of this visible universe. In Hebrew Occultism their name is both Achath, feminine, “One,” and Achod, “One” again, but masculine. The monotheists have taken (and are still taking) advantage of the profound esotericism of the Kabala to apply the name by which the One Supreme Essence is known to its manifestation, the Sephiroth-Elohim, and call it Jehovah. But this is

Footnote(s) ———————————————
[[Footnote continued from previous page]] “writers” or scribes; the “Dragons,” symbols of wisdom, who guard the Trees of Knowledge; the “golden” apple Tree of the Hesperides; the “Luxuriant Trees” and vegetation of Mount Meru guarded by a Serpent. Juno giving to Jupiter, on her marriage with him, a Tree with golden fruit is another form of Eve offering Adam the apple from the Tree of Knowledge.

quite arbitrary and against all reason and logic, as the term Elohim is a plural noun, identical with the plural word Chiim, often compounded with the Elohim.* Moreover, in Occult metaphysics there are, properly speaking, two “Ones” — the One on the unreachable plane of Absoluteness and Infinity, on which no speculation is possible, and the Second “One” on the plane of Emanations. The former can neither emanate nor be divided, as it is eternal, absolute, and immutable. The Second, being, so to speak, the reflection of the first One (for it is the Logos, or Eswara, in the Universe of Illusion), can do all this.† It emanates from itself — as the upper Sephirothal Triad emanates the lower seven Sephiroth — the seven Rays or Dhyan Chohans; in other words, the Homogeneous becomes the Heterogeneous, the “Protyle” differentiates into the Elements. But these, unless they return into their primal Element, can never cross beyond the Laya, or zero-point.

Hence the allegory. The Lipika separate the world (or plane) of pure spirit from that of Matter. Those who “descend and ascend” — the incarnating Monads, and men striving towards purification and “ascending,” but still not having quite reached the goal — may cross the “circle of the Pass-Not,” only on the day “Be-With-Us”; that day when man, freeing himself from the trammels of ignorance, and recog-

Footnote(s) ———————————————
* The sentence in the Sepher Jezirah and elsewhere: “Achath-Ruach-Elohim-Chiim” denotes the Elohim as androgynous at best, the feminine element almost predominating, as it would read: “One is She the Spirit of the Elohim of Life.” As said above, Echath (or Achath) is feminine, and Echod (or Achod) masculine, both meaning One.

† This metaphysical tenet can hardly be better described than Mr. Subba Row’s in “Bhagavadgita” lectures: “Mulaprakriti (the veil of Parabrahmam) acts as the one energy through the Logos (or ‘Eswara’). Now Parabrahmam, is the one essence from which starts into existence a centre of energy, which I shall for the present call the Logos. . . . It is called the Verbum . . . by the Christians, and it is the divine Christos who is eternal in the bosom of his father. It is called Avalokiteshwara by the Buddhists. . . . In almost every doctrine, they have formulated the existence of a centre of spiritual energy which is unborn and eternal, and which exists in the bosom of Parabrahmam at the time of Pralaya, and starts as a centre of conscious energy at the time of Cosmic activity. . . .” For, as the lecturer premised by saying, Parabraham is not this or that, it is not even consciousness, as it cannot be related to matter or anything conditioned. It is not Ego nor is it Non-ego, not even Atma, but verily the one source of all manifestations and modes of existence.
[7:30:16 PM] Thuan Thi Do: nising fully the non-separateness of the Ego within his personality — erroneously regarded as his own — from the Universal Ego (Anima Supra-Mundi), merges thereby into the One Essence to become not only one “with us” (the manifested universal lives which are “one” life), but that very life itself.
[8:01:45 PM] Thuan Thi Do: Astronomically, the “Ring Pass-Not” that the Lipika trace around the Triangle, the First One, the Cube, the Second One, and the Pentacle to circumscribe these figures, is thus shown to contain the symbol of 31415 again, or the coefficient constantly used in mathematical tables (the value of [[pi]], pi), the geometrical figures standing here for numerical figures. According to the general philosophical teachings, this ring is beyond the region of what are called nebulae in astronomy. But this is as erroneous a conception as that of the topography and the descriptions, given in Puranic and other exoteric Scriptures, about the 1008 worlds of the Devaloka worlds and firmaments. There are worlds, of course, in the esoteric as well as in the profane scientific teachings, at such incalculable distances that the light of the nearest of them which has just reached our modern Chaldees, had left its luminary long before the day on which the words “Let there be Light” were pronounced; but these are no worlds on the Devaloka plane, but in our Kosmos.

The chemist goes to the laya or zero point of the plane of matter with which he deals, and then stops short. The physicist or the astronomer counts by billions of miles beyond the nebulae, and then they also stop short; the semi-initiated Occultist will represent this laya-point to himself as existing on some plane which, if not physical, is still conceivable to the human intellect. But the full Initiate knows that the ring “Pass-Not” is neither a locality nor can it be measured by distance, but that it exists in the absoluteness of infinity. In this “Infinity” of the full Initiate there is neither height, breadth nor thickness, but all is fathomless profundity, reaching down from the physical to the “para-para-metaphysical.” In using the word “down,” essential depth — “nowhere and everywhere” — is meant, not depth of physical matter.

If one searches carefully through the exoteric and grossly anthropomorphic allegories of popular religions, even in these the doctrine embodied in the circle of “Pass-Not” thus guarded by the Lipika, may be dimly perceived. Thus one finds it even in the teachings of

the Vedantin sect of the Visishtadwaita, the most tenaciously anthropomorphic in all India. For we read of the released soul that: —

After reaching Moksha (a state of bliss meaning “release from Bandha” or bondage), bliss is enjoyed by it in a place called Paramapadha, which place is not material, but made of Suddasatwa (the essence, of which the body of Iswara — “the Lord” — is formed). There, Muktas or Jivatmas (Monads) who have attained Moksha, are never again subject to the qualities of either matter or Karma. “But if they choose, for the sake of doing good to the world, they may incarnate on Earth.”* The way to Paramapadha, or the immaterial worlds, from this world, is called Devayana. When a person has attained Moksha and the body dies: —

“The Jiva (Soul) goes with Sukshma Sarira† from the heart of the body, to the Brahmarandra in the crown of the head, traversing Sushumna, a nerve connecting the heart with the Brahmarandra. The Jiva breaks through the Brahmarandra and goes to the region of the Sun (Suryamandala) through the solar Rays. Then it goes, through a dark spot in the Sun, to Paramapadha. The Jiva is directed on its way by the Supreme Wisdom acquired by Yoga.‡ The Jiva thus proceeds to Paramapadha by the aid of Athivahikas (bearers in transit), known by the names of Archi-Ahas . . . Aditya, Prajapati, etc. The Archis here mentioned are certain pure Souls, etc., etc.” (Visishtadwaita Catechism, by Pundit Bhashyacharya, F.T.S.)

No Spirit except the “Recorders” (Lipika) has ever crossed its forbidden line, nor will any do so until the day of the next Pralaya, for it is the boundary that separates the finite — however infinite in man’s sight — from the truly Infinite. The Spirits referred to, therefore, as those who “ascend and descend” are the “Hosts” of what we loosely call “celestial Beings.” But they are, in fact, nothing of the kind.

Footnote(s) ———————————————
* These voluntary re-incarnations are referred to in our Doctrine as Nirmanakayas (the surviving spiritual principles of men).

† Sukshma-sarira, “dream-like” illusive body, with which are clothed the inferior Dhyanis of the celestial Hierarchy.

‡ Compare this esoteric tenet with the Gnostic doctrine found in “Pistis-Sophia” (Knowledge = Wisdom), in which treatise Sophia Achamoth is shown lost in the waters of Chaos (matter), on her way to Supreme Light, and Christos delivering and helping her on the right Path. Note well, “Christos” with the Gnostics meant the impersonal principal, the Atman of the Universe, and the Atma within every man’s soul — not Jesus; though in the old Coptic MSS. in the British Museum “Christos” is almost constantly replaced by “Jesus.”

They are Entities of the higher worlds in the hierarchy of Being, so immeasurably high that, to us, they must appear as Gods, and collectively — God. But so we, mortal men, must appear to the ant, which reasons on the scale of its special capacities. The ant may also, for all we know, see the avenging finger of a personal God in the hand of the urchin who, in one moment, under the impulse of mischief, destroys its anthill, the labour of many weeks — long years in the chronology of insects. The ant, feeling it acutely, and attributing the undeserved calamity to a combination of Providence and sin, may also, like man, see in it the result of the sin of its first parent. Who knows and who can affirm or deny? The refusal to admit in the whole Solar system of any other reasonable and intellectual beings on the human plane, than ourselves, is the greatest conceit of our age. All that science has a right to affirm, is that there are no invisible Intelligences living under the same conditions as we do. It cannot deny point-blank the possibility of there being worlds within worlds, under totally different conditions to those that constitute the nature of our world; nor can it deny that there may be a certain limited communication* between some of those worlds and our own. To the highest, we are taught, belong the seven orders of the purely divine Spirits; to the six lower ones belong hierarchies that can occasionally be seen and heard by men, and who do communicate with their progeny of the Earth; which progeny is indissolubly linked with them, each principle in man having its direct source in the nature of those great Beings, who furnish us with the respective invisible elements in us. Physical Science is welcome to speculate upon the physiological mechanism of living beings, and to continue her fruitless efforts in trying to resolve our feelings, our sensations, mental and spiritual, into functions of their inorganic vehicles. Nevertheless, all that will ever be accomplished in this direction has already been done, and Science will go no farther.

Footnote(s) ———————————————
[8:03:06 PM] Thuan Thi Do: Lần sau đọc "Emmanuel Kant, triết gia vĩ đại sinh trưởng tại Âu
Châu, đă quả quyết với chúng ta rằng, chắc chắn có sự
thông thương thực sự nŕy." trang 417 cuốn GLBN TNL
[9:29:27 PM] Thuan Thi Do: http://thongthienhoc.net/English/nirvana.htm
[9:36:15 PM] Thuan Thi Do: Kỳ sau học trang 78 bŕ Bailey (bęn trái: = 97
[9:53:14 PM] *** Call ended, duration 3:47:08 ***