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[6:21:11 PM] Thuan Thi Do: In the causal body we thus have the abstract, not the concrete, the pure internal working, no longer confused by the senses, nor in any way interfered with by the outer world. Here there is pure intelligence, clear vision, intelligence unmoved by the senses, intelligence tranquil, strong, serene.

In the causal body also lies the creative power of meditation, the energies that grow out of one-pointed contemplation. This is the creative sheath of man, for Manas in man corresponds in the Kosmos to Mahat, the Universal Mind, Divine Ideation, the moulding directing force which is the creative power, from which all comes forth. In this sheath of man exist all forms that can come forth, to which objective reality may be given by this creative power.

The Secret Doctrine [I , 312] says: "Kriyashakti: the mysterious power of thought which enables it to produce external, perceptible, phenomenal results, by its own inherent energy. The ancients held that any idea will manifest itself externally if one's attention be deeply concentrated upon it. Similarly, an intense volition will be followed by the desired results" . This of course, is the secret of all true "magic".

Intelligence in man is thus, as said, the reflection of Brahma, of the Universal Mind, the creative energy. The creative faculty of imagination in man, which at present works in subtle matter, will, when man becomes perfect, work in grosser matter as well, because, as said, the imaginative power in man is the reflection of the power that created the universe. Brahma meditated,and all forms came forth: so, in the creative power of mind lies every possibility of form.

Hence H.P.Blavatsky sometimes calls manas the Deva-ego, or the divine as distinguished from the personal self. Higher Manas is divine because it has positive thought, which is Kriyashakti, the power of doing things. Manas, mind, is thus by its very nature, activity. All work is really done by thought power ; the sculptor's hand does not do the work, but the thought-power directing that hand does it. For it is a truism to say that thought precedes action. Whilst there are occasions on which a man act, as we say, without thinking, yet even so his action is the result of previous thought; he has set up a habit of thought along a certain line and acts instinctively in agreement with that line of thought.

Higher Manas is divine because, as said, it is a positive thinker, using the quality of its own life, which shines from within. That is what is meant by the word divine, from div, to shine.

The outgoing energy of Atma, working in the causal body, is the force which dominates and moulds everything that is external to it. The outgoing energy of Atma, working in the Manomayakosha, on the other hand, is Desire, an its characteristics is that it is attracted by external objects and its direction is governed from without. But Atma, working in the causal body, is Will, dealing, no longer with choice directed from without, but with choice initiated from within, moulded on the internal images by a process of discriminative reflection. Thus the outgoing energy is, in the causal body, guided from within in its direction, whereas in the lower bodies it is attracted from without. This is the essential difference between Will and Desire. The will, moreover, is essentially a quality of the ego, not of the personality.

The Chit, or intelligence aspect of man is the first to be evolved: this is the analysing faculty which perceives multiplicity and differences ; then comes Ananda, the wisdom that realises the unity of things, and that accomplishes union, thus finding the joy or bliss that is at the heart of life; lastly, comes the third or highest aspect, Sat, self-existence, the Unity that is beyond even union.

In the cycle of Races, the Fifth Race is developing the Chit, or Intelligence aspect; the Sixth will develop the Ananda, the union or bliss aspect, the "Kingdom of Happiness"; the Seventh will develop the Sat, or Self-existence aspect.

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[6:49:39 PM] Thuan Thi Do: http://www.thongthienhoc.com/sach%20vai%20quy%20tac%20nhat%20hanh.htm
[7:02:58 PM] Thuan Thi Do: http://en.wikipedia.org/wiki/Manu_(Hinduism)
[7:13:43 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GiaoLyBiTruyen-NTH.pdf
[7:24:04 PM] Thuan Thi Do: It is Fohat which translates or rather transforms the universal, archetypal ideas into various forms at various levels and becomes the guiding force. The Laws of Nature exist because of the impression of Divine Ideas on Divine Substance. It is interesting to note that some thinkers have, unconsciously to themselves, admitted the existence of the propelling force of manifestation, as stated by Madame Blavatsky in a footnote on page 649 of Volume II of The Secret Doctrine:
[7:24:31 PM] Thuan Thi Do: The "principle of perfectibility" of Nägeli; von de Baer's "striving towards the purpose"; Braun's "Divine breath as the inward impulse in the evolutionary history of Nature"; Professor Owen's "tendency to perfectibility," etc., are all veiled manifestations of the universal guiding Fohat, rich with the Divine and Dhyan-Chohanic thought.

Fohat is the constructive power that causes the formation of planetary systems, of earth chains, of nature and of man. In the second verse of the Fifth Stanza from the Book of Dzyan it is stated: "Fohat is the steed and thought is the rider." Not only does it serve, like the steed, as a means of transportation from one place to another, from one plane to another, but it also has the power to change and transform that which was subjective into the objective, that which was noumenal into the phenomenal. Thus, an ideal image in the mind of man may be reproduced as a concrete form.
[7:27:49 PM] Thuan Thi Do: http://www.teosofia.com/Mumbai/7208fohat.html
[7:29:04 PM] Thuan Thi Do: In The Theosophical Glossary Fohat is defined as Daiviprakriti, Primordial Light, the essence of Cosmic Electricity, and in the manifested universe it is "the ever-present electrical energy and ceaseless destructive and formative power." This indicates how from the one homogeneous substance-principle differentiation takes place and grosser and grosser forms of life come into manifestation through the stairway of the seven worlds or planes. It is the same vital power which creates and destroys, to re-create once more. Fohat is "the universal propelling Vital Force, at once the propeller and resultant." Attraction and repulsion, levitation and gravitation, are all caused by this universal propelling force.

What brings atoms and molecules together, what separates them? The opposing forces of cohesion and of dispersion both spring from Fohat. What but the dynamic energy of life turns a germ into a foetus in the mother's womb, and later on into a baby which becomes a man or a woman? What brings about old age, decay and death? The destructive aspect of that same energic force. What brings the body daily from the waking to the sleeping state and from the sleeping to the waking state? The unbalance caused by the impact of the universal life-energy upon individual energy.
[7:32:31 PM] Thuan Thi Do: When the equilibrium is restored, it wakes up the individual for another day of work. So all growth and expansion, all decay and destruction, the play of opposing forces through a change of polarity, are brought about through one or another aspect of Fohat—the great Transformer.
[7:47:57 PM] Thuan Thi Do: Jehovah (Hebrew) Yĕhovāh In the Bible, the god of the Hebrews; a modern mispronunciation of the Hebrew alphabetic characters, resulting from the combining by the Jews themselves of the Hebrew consonants of this word (YHVH) with the vowels of the word Adonai (my lords) because the Jews, while always writing or copying the alphabetic characters of the name correctly in their manuscripts, when reading it never pronounced the word YHVH, but read “Adonai” in its stead — writing the Massoretic points of Adonai to vocalize YHVH to produce Yahovah. Consequently when the Bible came to be studied by those unfamiliar with the real pronunciation of YHVH, it was read in various ways, commonly as Jehovah. It is now held by some scholars that YHVH should be pronounced yahweh or yave. It is also given as Yihweh (he will be, or it will be) (SD 2:129). However, Josephus, a priest who undoubtedly knew the correct pronunciation, wrote that it would be highly unlawful for him to divulge it as the Jews regarded it as too holy to pronounce aloud.

Blavatsky writes that the rendering Ja-ho-vah is “a perversion of the Holy Name”: that the majority of the Jews themselves were ignorant of the true pronunciation. “Alone, out of all their nation the high priests had it in their possession, and respectively passed it to their successors,” before their death. “Once a year only, on the day of atonement, the high priest was allowed to pronounce it in a whisper” (IU 2:398-9).

The Hebrews were not the only ones who knew of and revered a divinity whose name when written was conveyed by vowels mainly, as for instance the Gnostic Iao, Ieuo, or Iaou. All these ancient peoples by these vowel-words desired to express the fluid life-giving energy of the globe, of the moon, and of the planetary source — in this case, Saturn.

The early Christian Fathers connected the moon and its functions with Jehovah — as the proximate but not causal “giver of life and death.” Moreover “With the Israelites, the chief function of Jehovah was child-giving, and the esotericism of the Bible, interpreted Kabalistically, shows undeniably the Holy of Holies in the temple to be only the symbol of the womb. . . . This idea must certainly have been borrowed by the Jews from the Egyptians and Indians . . .” (SD 1:264). Jehovah is likewise identified with the serpent or dragon that tempted Eve, the dragon often standing for the primordial principle.

In the Qabbalah, Jehovah is regarded as hermaphrodite and connected with the female Sephirah Binah. The Qabbalists show the word to be “composed of the two-fold name of the first androgyne — Adam and Eve, Jod (or Yodh), Vau and He-Va — the female serpent as a symbol of Divine Intelligence proceeding from the One-Generative or Creative Spirit” (IU 2:398).

From the standpoint of the Jews, Jehovah was their patron deity, the regent of the planet Saturn. See also TETRAGRAMMATON
[7:57:30 PM] Thuan Thi Do: Akasa (Sanskrit) Ākāśa [from ā + the verbal root kāś to be visible, appear, shine, be brilliant] The shining; ether, cosmic space, the fifth cosmic element. The subtle, supersensuous spiritual essence which pervades all space. It is not the ether of science, but the aether of the ancients, such as the Stoics, which is to ether what spirit is to matter. In the Brahmanical scriptures, akasa is used for what the Northern Buddhists call svabhavat, more mystically adi-buddhi (primeval buddhi); it is also mulaprakriti, cosmic spirit-substance, the reservoir of being and of beings. Genesis refers to it as the waters of the deep. It is universal substantial space, and mystically in its highest elements is alaya.

As universal space, it is also known as Aditi, in which lies inherent the eternal and continuously active ideation of the universe producing its ever-changing aspects on the planes of matter and objectivity; and from this ideation radiates the First Logos. This is why the Puranas state that akasa has but one attribute, namely sound, for sound is but the translated symbol of logos (speech) in its mystic sense. Akasa as primordial spatial substance is thus the upadhi (vehicle) of divine thought. Further, it is the playground of all the intelligent and semi-intelligent forces in nature, the fountainhead of all terrestrial life, and the abode of the gods.

Akasa is the noumenon and spiritual substratum of differentiated prakriti, otherwise the seven or ten prakritis, the root or roots of all in the universe. These prakritis are not merely in akasa, but are the manifestations of akasa in its various grades or degrees of evolutionary development. All the ancient nations mythologically deified akasa in one or another of its aspects and powers (cf IU 1:125 for a descriptive listing of the many names anciently used for akasa). It is the indispensable agent in all religious or profane magic: occult electricity, the universal solvent, in another aspect kundalini. “Akasa is the mysterious fluid termed by scholastic science, ‘the all-pervading ether’; it enters into all the magical operations of nature, and produces mesmeric, magnetic, and spiritual phenomena. As, in Syria, Palestine, and India, meant the sky, life, and the sun at the same time; the sun being considered by the ancient sages as the great magnetic well of our universe” (IU 1:140n).

Sometimes the astral light is used as a convenient but inaccurate phrase for akasa. In clarifying the difference between these Blavatsky says: “The Astral Light is that which mirrors the three higher planes of consciousness, and is above the lower, or terrestrial plane; therefore it does not extend beyond the fourth plane, where, one may say, the Akasa begins.

“There is one great difference between the Astral Light and the Akasa which must be remembered. The latter is eternal, the former is periodic. The Astral Light changes not only with the Mahamanvantaras but also with every sub-period and planetary cycle or Round. . . .
“The Akasa is the eternal divine consciousness which cannot differentiate, have qualities, or act; action belongs to that which is reflected or mirrored from it. The unconditioned and infinite can have no relation with the finite and conditioned. . . . We may compare the Akasa and the Astral Light . . . to the germ in the acorn. The latter, besides containing in itself the astral form of the future oak, conceals the germ from which grows a tree containing millions of forms. These forms are contained in the acorn potentially, yet the development of each particular acorn depends upon extraneous circumstances, physical forces, etc.” (TBL 75-6; also IU 1:197).
The astral light is the tablet of memory of earth and of its child the animal-man; while akasa is the tablet of memory of the hierarchy of the planetary spirits controlling our chain of globes, and likewise of their child, each spiritual ego. The astral light is simply the dregs or lowers vehicles of akasa. Gautama Buddha held only two things as eternal: akasa and nirvana. In the Chandogya Upanishad (7:12:1-2) akasa (ether, space) is equated with Brahman.
[8:11:54 PM] Thuan Thi Do: http://www.theosociety.org/pasadena/etgloss/ah-al.htm
[8:15:25 PM] Thuan Thi Do: Aether, Ether (Greek) [from aitho shining, fire] The upper or purer air as opposed to aer, the lower air; the clear sky; the abode of the gods. In Classical antiquity it denoted primordial substance, Proteus or protyle, the unitary source both of all substances and energies, the mask of all kosmic phenomena. Often used loosely to embrace a domain which extends from the All-Father himself down to the atmosphere of our earth. Vergil speaks of “Jupiter omnipotens aether,” and Cicero describes aether as the ultimate zone of heaven encircling, embracing, and permeating all things. At one time a member of the pantheon and object of veneration, at another the quest of the alchemist in search of the “absolute element” which would give him power over nature, and finally a hypothetical medium of science for conveying light waves.

Sometimes aether is used in translating the Sanskrit akasa, which has the same etymological and philosophical meaning. Here it is an element or principle coming after manas and kama and before the astral light and ether. Again, it is a high aspect of akasa, having itself also seven subordinate aspects. There are in kosmic space at least seven aethers or prakritis, which exist one within the other in a rising scale of spirituality. Collectively they may be called spirit-aether or akasa.

Generally in The Secret Doctrine it is the fifth kosmic element from below, a link between kosmic mind or mahat and the lower manifested world, the vehicle of the former and the parent of the latter. Looking at aether in a more general kosmic way, it is the field of activity of the kosmic Third Logos, Brahma-prakriti, and therefore the great womb of manifested being, the treasure house of all kosmic types, forth from which they flow at the opening of manifestation and back into which they will again be ingathered at the beginning of kosmic pralaya. It is in consequence the great mother-substance out of which all the hierarchies are built. It interpenetrates everything, lasting from the beginning of the universal manvantara to its end, and indeed, may be said to continue, in its most spiritualized form throughout kosmic pralaya as the seed-house or storehouse from which everything will flow into manifestation again when the new period of kosmic activity arrives. Considered as the cosmic mother of all things, aether in its highest feminine aspect is the same as the Vedic Aditi or the Hera or Juno of Greece and Rome. Thus in one sense it is also mulaprakriti, the generator or producer of the seeds of beginnings and things. The Old Testament refers to aether as the kosmic waters. In its highest parts it is mystically alaya (the kosmic spirit-soul) or what in Northern Buddhism is called svabhavat, more mystically adi-buddhi. See also ACTIO IN DISTANS; AKASA

Aethiopians, Ethiopians An undefined but powerful group of peoples, generally placed south of Egypt and east of Babylon; often spoken of as being at one time a monarchy and able to contribute kings to the Egyptian throne. Blavatsky shows the archaic racial connection between Egypt and India (SD 2:417; IU 1:569-70). Migrants from northwestern India to Africa took with them the names of their great river, variously called Aethiops or Nila, now called the Indus. These immigrants were the so-called Sons of Horus or Blacksmiths of Egyptian records, mighty builders but somewhat later than the Atlantean descendants who built the first pyramids. This makes the Aethiopians — and also, therefore, some of the Egyptians — Aryans. A highly advanced urban civilization of Mohenjo-Daro has been discovered on the Indus “between Attock and Sind,” exactly the location mentioned in The Secret Doctrine as the abode of the Aethiopians.

The reason classical Greek and Roman writers speak of the Egyptian Aethopians was that the Aethiopians of southern Egypt were then considered to be the last remnants of an Aryan immigration from South India, which took place in prehistoric antiquity, and Greek and Roman writers not infrequently contrasted and identified the Aethiopians of Egypt with the Eastern Aethiopians. It was originally these Eastern Aethiopians who were known to the prehistoric Greek nations as the Aethiopians — the only ones then considered as rightfully bearing this name. These Eastern Aethiopians inhabited the central and especially the southern part of the Indian peninsula including Ceylon, and therefore were the descendants of one of the last subraces of that portion of Atlantis existing earlier on a land south of India called Lanka, of which Ceylon, then one of its northern highlands, is the only present geological remnant.
[8:33:42 PM] Thuan Thi Do: http://www.thongthienhoc.com/bai%20vo%20ban%20luoc%20do%20cac%20cung.htm
[8:34:51 PM] Thuan Thi Do: http://www.thongthienhoc.com/bai%20vo%20chonsuvathanhdao.htm
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