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[6:01:54 PM] *** Group call ***
[6:03:00 PM] Thuan Thi Do: http://thongthienhoc.net/English/causal/images/Arthur_E_Powell_-_The_Causal_Body___The_Ego_img_37.jpg
[6:09:24 PM] *** Thuan Thi Do added Nguyễn Đức Anh ***
[6:11:50 PM] Thuan Thi Do: http://thongthienhoc.net/English/causal/Causalbody.htm
[6:15:54 PM] Thuan Thi Do: The student should not allow the analogy of the arm and the hand to mislead him into thinking of the arm [b] and hand [c] as permanent appanages of the ego. During a life period they may certainly be considered as separate, but at the end of each life-period, they withdraw into the body [a], and the result of the experience is distributed, as it were, through the whole mass of its substance. When, therefore, the time comes for the ego again to put part of himself into incarnation, he does not, nor can he, stretch out again the old arm [b], and the old hand [c], for they have become absorbed in him and become part of him, just as a cupful of water emptied into a bucket becomes part of the water in the bucket, and cannot be separated from it.
Any colouring matter - symbolising the qualities developed by experience - which was present in the cup is distributed though in paler tint, through the whole bucketful of water. The plan is, therefore, exactly parallel to that we have already studied in the case of group-souls, (Page 180) except that a group-soul may put down many tentacles simultaneously, while the ego puts forth only one at a time. In each incarnation, therefore, the personality is obviously quite a different one from those preceding it, though, of course, the ego behind it remains the same.
In the case of men, such as those described above, men living entirely in their passions or their minds, there would be no gain, either in quality or quantity, since the vibrations would not be such as could be stored in the causal body. And, on the other hand, as the entanglement has been so strong, there would certainly be considerable loss when the separation took place.
In cases where the hand [c] has asserted itself against the arm [b] and pressed it back towards the body [a], the arm [b], has become attenuated, and almost paralysed, its strength and substance being withdrawn into the body, while the hand [c] has set up for itself, and makes on its own account jerky and spasmodic movements, which are not controlled by the brain. If the separation could become perfect, it would correspond to an amputation at the wrist; but this very rarely takes place during physical existence, although only so much communication remains as is necessary to keep the personality alive. Diagram XXVII-B illustrates the case we have been describing.
Such a case is not hopeless, for even at the last moment fresh life may be poured through the paralysed arm, if a sufficiently strong effort be made, and thus the ego may be enabled to recover some proportion of the hand [c], just as he has already recovered most of the arm [b].Nevertheless, such a life has been wasted, for, even if the man just contrived to escape serious loss, at any rate nothing has been gained, and much time has been frittered away.
The most disastrous catastrophe which can occur to an ego is that in which the personality captures the part of the ego which is put down, and actually causes it to break away. Such cases are exceedingly rare, but they have happened. (Page 181) This time, the hand [c], instead of repelling the arm [b], and driving it gradually back into the body [a], by degrees absorbs the arm [b] and detaches it from the body [a]. Diagram XXVIII-C illustrates such a case. This could be accomplished only by determined persistence in deliberate evil, in short, by black magic. Continuing the analogy, this is equivalent to amputation at the shoulder, or to the loss by the ego of nearly all his available capital. Fortunately for him, he cannot lose everything, because the arm[b] and the hand[c] together are only a small proportion of the body[a], and behind [a] is the great undeveloped portion of the ego,on the first and second mental sub-planes. Mercifully a man, however incredibly foolish or wicked, cannot completely wreck himself, for he cannot bring that higher part of the causal body into activity, until he has reached a level at which such evil is unthinkable.
[6:29:32 PM] Thuan Thi Do: http://thongthienhoc.net/English/causal/images/Arthur_E_Powell_-_The_Causal_Body___The_Ego_img_36.jpg
[6:32:33 PM] Thuan Thi Do: http://thongthienhoc.net/English/causal/images/Arthur_E_Powell_-_The_Causal_Body___The_Ego_img_37.jpg
[6:35:56 PM] Thuan Thi Do: There are certain men, who deliberately set them selves in opposition to nature and, instead of working for unity, towards which the whole force of the universe is pressing, they debase every faculty they possess for purely selfish ends. They spend their lives striving for separateness, and for a long time they attain it : it is said that the sensation of being utterly alone in space is the most awful fate that can ever befall a man.
This extraordinary development of selfishness is, (Page 182 )of course, the characteristic of the black magician, and it is among their ranks only that men can be found who are in danger of this terrible fate. Many and loathsome as are their varieties, they may all be classed in one or other of two great divisions. Both classes use such occult arts as they possess for selfish purposes, but these purposes differ.
In the commoner and less formidable type, the object pursued is the gratification of sensual desire of some sort: naturally, the result of such a life is to centre the man's energy in his astral body. Having succeeded in killing out from himself every unselfish or affectionate feeling, every spark of higher impulse, nothing is left but a remorseless, ruthless monster of lust,who finds himself after death neither able nor desiring to rise above the lowest subdivisions, of the astral plane. The whole of such mind as he has is absolutely in the grip of desire, and, when the struggle takes place , the ego can recover none of it, and in consequence finds himself seriously weakened.
For the time being he has cut himself off from the current of evolution, and so, until he can return to incarnation, he stands - or so it seems to him -outside that evolution, in the condition of avichi, the waveless. Even when he does return to incarnation, it cannot be among those whom he has known before, for he has not enough available capital left, to provide ensoulment for a mind and body at his previous level. He must now be content, therefore, to occupy vehicles of a far less evolved type, belonging to some earlier race. He has thus thrown himself far back in evolution, and must climb over again many rungs of the ladder.
He will probably be born as a savage, but will most likely be a chief among them, as he will still have some intellect. It has been said that he may even throw himself so far back that he may be unable to find in the world, in its present condition, any type of human body low enough for the manifestation which he now requires, so that he may be incapacitated from taking any further part in the Scheme of evolution, and may therefore have (Page 183) to wait, in a kind of condition of suspended animation, for the commencement of another.
Meanwhile, the amputated personality, having broken the "silver thread that binds it to the Master", is, of course, no longer a permanent evolving entity, but remains full of vigorous and wholly evil life, entirely without remorse or responsibility. As it is destined to disintegrate amidst the unpleasant surroundings of the "eighth sphere", it tries to maintain some sort of existence on the physical plane as long as possible. The sole means of prolonging its baneful existence is vampirism of some sort: when that fails, it has been known to seize upon any available body, driving out the lawful owner. The body chosen might very probably be that of a child, both because it might be expected to last longer, and because an ego, which had not yet really taken hold, could be more easily dispossessed.
In spite of its frenzied efforts, its power seems soon to fail, and it is said there is no instance on record of its successfully stealing a second body, after its first theft is worn out. The creature is a demon of the most terrible type, a monster for whom there is no permanent place in the Scheme of evolution to which we belong.
Its natural tendency, therefore, is to drift out of this evolution and to be drawn into that astral cesspool known as the "eighth sphere", because what passes into it stands outside the ring of our seven worlds, or globes, and cannot return, into their evolution. There, surrounded by loathsome relics of all the concentrated vileness of the ages that are past, burning ever with desire, yet without the possibility of satisfaction, this monstrosity slowly decays, its mental and causal matter being thus at last set free. Such matter will never rejoin the ego from which it has torn itself, but will be distributed among the other matter of the plane, to enter gradually into fresh combinations, and so be put to better uses. Such entities are, as already stated, (Page 184) exceedingly rare: and, moreover, they have power to seize only those who have in their nature pronounced defects of a kindred type.
The other type of black magician, in outward appearance more respectable, is yet really even more dangerous, because more powerful. This is the man who, instead of giving himself up altogether to sensuality, sets before himself the goal of a more refined but not less unscrupulous selfishness. His object is the acquisition of occult power higher and wider, but still to be used always for his own gratification and advancement, to further his own ambition, or satisfy his own revenge.
In order to gain this, he adopts the most rigid asceticism as regards mere fleshly desires, and starves out the grosser particles of his astral body, as perseveringly as does the pupil of the Great White Brotherhood. But, though it is only a less material kind of desire, with which he will allow his mind to become entangled, the centre of his energy is none the less entirely in his personality. When therefore, the separation, at the end of the astral life, takes place, the ego is unable to recover any of his investment. For this man the result is, therefore, much the same as in the former case, except that he will remain in touch with the personality much longer, and will to some extent share its experiences, so far as it is possible for an ego to share them.
The fate of that personality, however, is very different. The comparatively tenuous, astral integument is not strong enough to hold it for any length of time on the astral plane, and yet it has entirely lost touch with the heaven-world, which should have been its habitat. For the whole effort of the man's life has been to kill out such thoughts as naturally find their result at that level. His one endeavour has been to oppose natural evolution, to separate himself from the great whole, and to war against it ; and, as far as the personality is concerned, he has succeeded. It is cut off from the light and life of the solar system,: (Page 185) all that is left to it is the sense of absolute isolation, of being alone in the universe.
Thus, in this rare case, the lost personality practically shares the fate of the ego from which it is in process of detaching itself. But, in the case of the ego, such an experience is only temporary, although it may last for what we would call a very long time, and the end of it will be reincarnation, and a fresh opportunity.
For the personality, however, the end is disintegration - the invariable end, of course, of that which has cut itself off from its source.
In a case of this kind, involving the loss of an entire personality, the ego does no evil intentionally. He has let the personality get out of hand, and for that he is responsible. He is therefore responsible for weakness, rather than for direct evil. Whilst the ego has fallen back terribly, yet he does go on: probably not immediately, because he seems to be stunned at first.
After such an experience, an ego would always be peculiar. He would be dissatisfied, and would have recollections of something higher and greater than now he could reach. It is a fearful condition, but still the ego has to take the karma of it, and realise that he has brought it upon himself.
[7:09:17 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_197.jpg
[7:09:49 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_198.jpg
[7:10:10 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GLBT-NTH/GiaoLyBiTruyen-NTH_Page_199.jpg
[7:15:12 PM] Thuan Thi Do: 11. IT EXPANDS WHEN THE BREATH OF FIRE IS UPON IT; IT CONTRACTS WHEN THE BREATH OF THE MOTHER TOUCHES IT. THEN THE SONS DISSOCIATE AND SCATTER, TO RETURN INTO THEIR MOTHER'S BOSOM AT THE END OF THE GREAT DAY, AND RE-BECOME ONE WITH HER; WHEN IT IS COOLING IT BECOMES RADIANT, AND THE SONS EXPAND AND CONTRACT THROUGH THEIR OWN SELVES AND HEARTS; THEY EMBRACE INFINITUDE.
[7:18:59 PM] Thuan Thi Do: STANZA III. — Continued.
11. IT (the Web) EXPANDS WHEN THE BREATH OF FIRE (the Father) IS UPON IT; IT CONTRACTS WHEN THE BREATH OF THE MOTHER (the root of Matter) TOUCHES IT. THEN THE SONS (the Elements with their respective Powers, or Intelligences) DISSOCIATE AND SCATTER, TO RETURN INTO THEIR MOTHER'S BOSOM AT THE END OF THE "GREAT DAY" AND REBECOME ONE WITH HER (angel). WHEN IT (the Web) IS COOLING, IT BECOMES RADIANT, ITS SONS EXPAND AND CONTRACT THROUGH THEIR OWN SELVES AND HEARTS; THEY EMBRACE INFINITUDE. (beer)
The expanding of the Universe under the breath of FIRE is very suggestive in the light of the "Fire mist" period of which modern science speaks so much, and knows in reality so little.
Great heat breaks up the compound elements and resolves the heavenly bodies into their primeval one element, explains the commentary. "Once disintegrated into its primal constituent by getting within the attraction and reach of a focus, or centre of heat (energy), of which many are carried about to and fro in space, a body, whether alive or dead, will be vapourised and held in "the bosom of the Mother" until Fohat, gathering a few of the clusters of Cosmic matter (nebulæ) will, by giving it an impulse, set it in motion anew, develop the required heat, and then leave it to follow its own new growth.
The expanding and contracting of the Web —i.e., the world stuff or atoms — expresses here the pulsatory movement; for it is the regular contraction and expansion of the infinite and shoreless Ocean of that which we may call the noumenon of matter emanated by Swâbhâvat, which causes the universal vibration of atoms. But it is also suggestive of something else. It shows that the ancients were acquainted with that which is now the puzzle of many scientists and especially of astronomers: the cause of the first ignition of matter or the world-stuff, the paradox of the heat produced by the refrigerative contraction and other such Cosmic riddles. For it points unmistakeably to a knowledge by the ancients of such phenomena. "There is heat internal and heat external in every atom," say the manuscript Commentaries, to which the writer has had access; "the breath of the Father (or Spirit) and the breath (or heat) of the Mother (matter);" and they give explanations which show that the modern theory of the extinction of the solar fires by loss of heat through radiation, is erroneous. The assumption is false even on the Scientists' own admission. For as Professor Newcomb points out (Popular Astronomy, pp. 506-508), "by losing heat, a gaseous body contracts, and the heat generated by the contraction exceeds that which it had to lose in order to produce the contraction." This paradox, that a body gets hotter as the shrinking produced by its getting colder is greater, led to long disputes. The surplus of heat, it was argued, was lost by radiation, and to assume that the temperature is not lowered pari passu with a decrease of volume under a constant pressure, is to set at nought the law of Charles (Nebular Theory, Winchell). Contraction develops heat, it is true; but contraction (from cooling) is incapable of developing the whole amount of heat at any time existing in the mass, or even of maintaining a body at a constant temperature, etc. Professor Winchell tries to reconcile the paradox — only a seeming one in fact, as Homer Lanes proved, — by suggesting "something besides heat." "May it not be," he asks, "simply a repulsion among the molecules, which varies according to some law of the distance?" But even this will be found irreconcileable, unless this "something besides heat" is ticketed "Causeless Heat," the "Breath of Fire," the all-creative Force Plus ABSOLUTE INTELLIGENCE, which physical science is not likely to accept.
However it may be, the reading of this Stanza shows it, notwithstanding its archaic phraseology, to be more scientific than even modern science.
[7:45:26 PM] minh546melinh nguyen: Tôi xin phép đi dự đám cưới
[8:01:41 PM] Thuan Thi Do: http://blavatskytheosophy.com/the-sevenfold-nature-of-man/
[8:48:29 PM] Thuan Thi Do: http://www.crystalinks.com/chakraside.jpg
[8:52:42 PM] Thuan Thi Do: http://www.uspornaziarovka.sk/product_images/uploaded_images/elektromagnetickeSpektrumNoTitle.jpg
[8:55:30 PM] Thuan Thi Do: http://pondscienceinstitute.on-rev.com/imagesCOS/sound_colors.gif
[8:57:36 PM] Thuan Thi Do: http://www.prolobe.com/tutorial/images/colour1.jpg
[9:14:38 PM] *** Call ended, duration 3:12:28 ***