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[6:04:48 PM] *** Group call ***
[6:05:54 PM] Thuan Thi Do: Students of The Mental Body will recollect that there is there given a description of the Akashic Records, or the Memory of Nature, as it is sometimes called. In reading these Records, the work is done through the causal body, the mental body vibrating only in response to the activity of the causal body. For that reason, no satisfactory or reliable reading of the Records can be done without definite development of the causal body.

C.W. Leadbeater describes an interesting and unusual case where, through, reckless mental overwork, a man so aroused the faculties of his causal body that he was able, spasmodically, to read the Records with great clarity of detail. In addition, he was able to exercise the power of magnification, to some extent, particularly in regard to perfumes. The result, which is characteristic of this faculty, was a roughening of a smell, the smell losing its smoothness, and becoming like woollen cloth, so to say,or a basin of sand. The reason for this is that the faculty of magnification, which belong to the causal body, causes tiny physical particles which arouse in us the sense of smell to become separately appreciable, like the grains on sandpaper, and so the sense of roughness is produced.

Needless to say, this method of arousing the powers of the causal body by overwork is strongly to be deprecated, as it is far more likely to result in breakdown of the brain or nervous system than, as happened in this rare instance, to arouse causal faculties.

If a man raises his consciousness to the highest subdivision of his causal body, and focusses it exclusively in the atomic matter of the mental plane, he has before him three possibilities of moving his consciousness, which correspond to some extent with the three dimensions of space.

Obviously [1] a way is open to him to move it downwards into the second sub-plane of the mental, or upward into the lowest sub-plane of the Buddhic provided of course that he has developed his Buddhic body sufficiently to be able to utilise it as a vehicle.

[2] A second line of movement is the short cut from the atomic subdivision of one plane to the corresponding atomic subdivision of the planes above or below, without touching any of the intermediate sub-planes.

[3] A third possibility is not so much a movement along another line, at right angles to both of these others, but rather a possibility to looking up such a line, the line that joins the ego and the Monad, much as a man at the bottom of a well might look up at a star in the sky above him.

For there is a direct line of communication between the atomic sub-plane of the mental in this lowest cosmic plane and the corresponding atomic mental in the cosmic mental plane. Although we are as yet infinitely far from being able to climb upwards by that line, yet C.W. Leadbeater states that once at least the experience came of being able to look up it for a moment. What is seen, he says, it is hopeless to try to describe, for no human words can give the least idea of it. But at least this much emerges, with a certitude that can never be shaken, that what we have hitherto supposed to be our consciousness, our intellect, is simply not ours at all, but His. Not even a reflection of His, but literally and truly a part of His consciousness, a part of His intellect. Some little help in understanding this , may be derived from the knowledge that the human ego itself is a manifestation of the Third Outpouring which comes from His First Aspect, the eternal and all-loving Father.

The growth and development of the causal body is greatly assisted by the work of the Masters, for they deal more with egos in their causal bodies than with the lower vehicles of men. They devote themselves to the pouring of spiritual influence upon men, raying out, as the sunlight radiates upon flowers, thereby evoking from them all that is noblest and best in them, and so promoting their growth. Many people are sometimes conscious of helpful influences of this description, but are quite unable to trace them to their source. This work will be explained somewhat more fully in a later chapter.
[6:08:03 PM] Thuan Thi Do: CHAPTER XIX


In The Astral Body and The Mental Body we have dealt with the life of a man after death on the astral plane, and also on the lower mental plane, in his mental body, in the First, Second, Third and Fourth Heaven-worlds, on the Seventh, Sixth, Fifth and Fourth Sub-planes respectively. We now have to describe the life after death in the causal body, on the three higher levels of the mental plane.

The distinction between the two great divisions of the mental plane - the lower or rupa [form] and the higher or arupa [formless] ----is very marked : so different, indeed, are the two worlds, that different vehicles of consciousness are necessary for functioning in them.

In The Mental Body, pp. 202-204, the general rationale and purpose of the life in devachan has already been explained, and so need not be repeated here. It was also explained in that book why devachan is a necessity for the great majority of people. In certain exceptional cases, however, we saw that a man sufficiently advanced, with the permission of a very high authority, may "renounce devachan", and take a series of rapid incarnations, without any appreciable intervals between them.

In the lower mental plane, matter is dominant : it is the first thing that strikes the eye; and consciousness shines with difficulty through the forms. But in the higher planes life is the most prominent thing, and forms are there only for its purposes. The difficulty in the lower planes is to give the life expression in the forms : in the higher , it is the reverse - to hold and give form to the flood of life. It is only above the dividing line between the lower and higher mental planes that the light of consciousness is subject to no wind, and shines with its own power. The symbol of a spiritual fire is very fitting for consciousness at those levels, as distinguished from the lower planes, where the symbol of fire burning fuel is more appropriate.

In the arupa levels, matter is subordinated to life, altering at every moment. An entity changes form with every change of thought. Matter is an instrument of his life and is no expression of himself. The form is made momentarily, and it changes with every change of his life. This is true not only of the arupa levels, of manas, but also in a subtle way of the plane of Buddhi, and it is true also of the spiritual ego.

Glorious as has been the life in the heaven-worlds of the lower mental plane it eventually comes to an end. The mental body in its turn drops away, as have done the other bodies, and the man's life in his causal body begins. All through the heaven-life, the personality of the last physical life is distinctly preserved, and it is only when the consciousness is finally withdrawn into the causal body that this feeling of personality is merged in the individuality, and the man for the first time since his descent into incarnation realises himself as the true and comparatively permanent ego.

In the causal body the man needs no "windows"---which as the student will recollect, were formed by his own thoughts in the lower heavens - for this, the causal plane, is his true home, and all his walls have fallen away.

The majority of men have as yet very little consciousness at this height; they rest dreamily unobservant and scarcely awake. Such vision, however, as they have is true, however limited it may be for lack of development.

The higher heaven–world life plays a very small part in the life of the ordinary man, for in his case the ego is not sufficiently developed to be awake in the causal body. Backward egos, in fact, never consciously attain the heaven-world at all, while in a still larger number obtain only a comparatively slight touch of the lower sub-planes.

But in the case of a man who is spiritually developed, his life, as an ego in his own world, is glorious and fully satisfying.

Nevertheless, consciously or unconsciously, every human being must touch the higher levels of the mental plane, before reincarnation can take place. As his evolution proceeds, this touch, of course becomes more and more definite and real to him. Not only is he more conscious there as he progresses, but the period he passes in that world of reality becomes longer, for his consciousness is slowly but steadily rising through the different planes of the system.

The time spent in the higher mental world may vary, according to the stage of development, from two or three days of unconsciousness, in the case of an ordinary undeveloped man, to a long period of years of conscious and glorious life, in the case of exceptionally advanced people.

The length of time spent in the heaven-worlds between incarnations is dependent upon three principal factors: [1] the class to which an ego belongs; [2] the mode in which he attained individualisation; and [3] the length and nature of his last life. As this matter has been treated in detail in The Mental Body, Chapter XXI, it is unnecessary to repeat here what was said there.

Even when we have fully realised how small a part of each life-cycle is spent on the physical plane, in order fairly to estimate its true proportion to the whole, we must also bear thoroughly in mind the far greater reality of the life in the higher worlds. This is a point which it is impossible to emphasise too strongly, for the vast majority of people are as yet so entirely under the dominion, of their physical senses, that the unrealities of the lower world seem to them the only reality, whilst the nearer anything approaches to true reality, the more unreal and incomprehensible it appears to them.

For reasons which are sufficiently comprehensible, the astral world has been called the world of illusion: but it is nevertheless at least one step nearer to reality : far indeed as is the astral sight from the clear, all-embracing vision of the man on his own plane, it is as least keener and more reliable than physical sense.And as is the astral to the physical, so is the mental to the astral, except that the proportion is raised to a higher power. Hence not only is the time spent on these higher planes far longer than the physical life, but every moment of it may, if properly used, be enormously more fruitful than the same amount of time on the physical plane could possibly be.

As evolution proceeds, the principle governing the life after death is that life on the lower levels, both of the astral and the mental planes, gradually shortens, while the higher life becomes steadily longer and fuller. Eventually the time arrives when the consciousness is unified, i.e., when the higher and the lower selves are indissolubly united, and the man is no longer capable of wrapping himself up in his own cloud of though, and mistaking the little that he can see through for the whole of the great heaven-world around him; then he realises the possibilities of his life, and so for the first time truly begins to live. But, by the time, that he attains these heights, he will already have entered upon the Path,and taken his future progress definitely into his own hands.
[6:35:54 PM] Thuan Thi Do: https://www.google.com/search?q=monadic+cosmic+plane+physical+blavatsky&rlz=1C1CHFX_enUS597US597&espv=2&biw=960&bih=523&source=lnms&tbm=isch&sa=X&ei=YLYLVJddh7TIBNb1gLgD&ved=0CAYQ_AUoAQ
[6:40:18 PM] Thuan Thi Do: http://churchofthecosmos.wordpress.com/2012/06/01/the-planes-of-existence/
[6:40:31 PM] Thuan Thi Do: http://www.kheper.net/topics/Theosophy/bailey1a.gif

Muốn xem hình màu xin bấm vào đây: HÌNH MÀU COSMIC PLANES
[7:12:42 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GiaoLyBiTruyen-NTH_Page_5.jpg
[7:15:21 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GiaoLyBiTruyen-NTH_Page_6.jpg
[7:18:22 PM] Thuan Thi Do: http://www.theosociety.org/pasadena/sd/sd1-1-03.htm
[7:19:38 PM] Thuan Thi Do: STANZA II.

1. . . . . Where were the builders, the luminous sons of manvantaric dawn (angel)? . . . . In the unknown darkness in their Ah-hi (Chohanic, Dhyani-Buddhic) Paranishpanna, the producers of form (rupa) from no-form (arupa), the root of the world — the Devamatri* and Svabhavat, rested in the bliss of non-being (beer).

(angel) The “Builders,” the “Sons of Manvantaric Dawn,” are the real creators of the Universe; and in this doctrine, which deals only with our Planetary System, they, as the architects of the latter, are also called the “Watchers” of the Seven Spheres, which exoterically are the Seven planets, and esoterically the seven earths or spheres (planets) of our chain also. The opening sentence of Stanza I., when mentioning “Seven Eternities,” is made to apply both to the Maha-Kalpa or “the (great) Age of Brahma,” as well as to the Solar pralaya and subsequent resurrection of our Planetary System on a higher plane. There are many kinds of pralaya (dissolution of a thing visible), as will be shown elsewhere.

(beer) Paranishpanna, remember, is the summum bonum, the Absolute, hence the same as Paranirvana. Besides being the final state it is that condition of subjectivity which has no relation to anything but the one absolute truth (Para-marthasatya) on its plane. It is that state which leads one to appreciate correctly the full meaning of Non-Being, which, as explained, is absolute Being. Sooner or later, all that now seemingly exists, will be in reality and actually in the state of Paranishpanna. But there is a great difference between conscious and unconscious “being.” The condition of Paranishpanna, without Paramartha, the Self-analys-

Footnote(s) ———————————————
* “Mother of the Gods,” Aditi, or Cosmic Space. In the Zohar, she is called Sephira the Mother of the Sephiroth, and Shekinah in her primordial form, in abscondito.

ing consciousness (Svasamvedana), is no bliss, but simply extinction (for Seven Eternities). Thus, an iron ball placed under the scorching rays of the sun will get heated through, but will not feel or appreciate the warmth, while a man will. It is only “with a mind clear and undarkened by personality, and an assimilation of the merit of manifold existences devoted to being in its collectivity (the whole living and sentient Universe),” that one gets rid of personal existence, merging into, becoming one with, the Absolute,* and continuing in full possession of Paramartha.

[7:31:13 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GiaoLyBiTruyen-NTH_Page_7.jpg
[7:34:46 PM] Thuan Thi Do: Ah-hi (Senzar) A group or class of celestial or spiritual beings known in different countries under various names: dhyani-chohans, angels or angelic hosts, ’elohim, the Greek minor logoi, etc. Vehicles for the manifestation of cosmic mind and will, they are “the collective hosts of spiritual beings” through which the universal mind comes into action. “They are the Intelligent Forces that give to and enact in Nature her ‘laws,’ while themselves acting according to laws imposed upon them in a similar manner by still higher Powers; but they are not ‘the personifications’ of the power of Nature, as erroneously thought” (SD 1:38). During pralaya “Universal Mind was not, for there were no Ah-hi to contain it,” no celestial beings to manifest mind (Stanzas of Dzyan 1(cat)).

Commenting on this, Blavatsky describes the Ah-hi as entities who “being on the highest plane, reflect the universal mind collectively at the first flutter of Manvantara. After which they begin the work of evolution of all the lower forces throughout the seven planes, down to the lowest — our own. The Ah-hi are the primordial seven rays, or Logoi, emanated from the first Logos, triple, yet one in its essence. . . .

“Like all other Hierarchies, on the highest plane they are arupa, i.e., formless, bodiless, without any substance, mere breaths. On the second plane, they first approach to Rupa, or form. On the third, they become Manasa-putras, those who became incarnated in men. With every plane they reach they are called by different names . . .” (TBL 17, 20-21).
[7:44:05 PM] Thuan Thi Do: http://thongthienhoc.net/sach/GiaoLyBiTruyen-NTH_Page_8.jpg
[8:11:15 PM] Thuan Thi Do:
STANZA II. — Continued.
2. . . . . Where was silence? Where were the ears to sense it? No! there was neither silence, nor sound (angel). Naught save ceaseless, eternal breath (Motion) which knows itself not (beer).

(angel) The idea that things can cease to exist and still be, is a fundamental one in Eastern psychology. Under this apparent contradiction in terms, there rests a fact of Nature to realise which in the mind, rather than to argue about words, is the important thing. A familiar instance of a similar paradox is afforded by chemical combination. The question whether Hydrogen and Oxygen cease to exist, when they combine to form water, is still a moot one, some arguing that since they are found again when the water is decomposed they must be there all the while; others contending that as they actually turn into something totally different they must cease to exist as themselves for the time being; but neither side is able to form the faintest conception of the real condition of a thing, which has become something else and yet has not ceased to be itself. Existence as water may be said to be, for Oxygen and Hydrogen, a state of Non-being which is “more real being” than their existence as gases; and it may faintly symbolise the

condition of the Universe when it goes to sleep, or ceases to be, during the “Nights of Brahma” — to awaken or reappear again, when the dawn of the new Manvantara recalls it to what we call existence.

(beer) The “Breath” of the One Existence is used in its application only to the spiritual aspect of Cosmogony by Archaic esotericism; otherwise, it is replaced by its equivalent in the material plane — Motion. The One Eternal Element, or element-containing Vehicle, is Space, dimensionless in every sense; co-existent with which are — endless duration, primordial (hence indestructible) matter, and motion — absolute “perpetual motion” which is the “breath” of the “One” Element. This breath, as seen, can never cease, not even during the Pralayic eternities. (See “Chaos, Theos, Kosmos,” in Part II.)

But the “Breath of the One Existence” does not, all the same, apply to the One Causeless Cause or the “All Be-ness” (in contradistinction to All-Being, which is Brahma, or the Universe). Brahma (or Hari) the four-faced god who, after lifting the Earth out of the waters, “accomplished the Creation,” is held to be only the instrumental, and not, as clearly implied, the ideal Cause. No Orientalist, so far, seems to have thoroughly comprehended the real sense of the verses in the Purana, that treat of “creation.”

Therein Brahma is the cause of the potencies that are to be generated subsequently for the work of “creation.” When a translator says, “And from him proceed the potencies to be created, after they had become the real cause”: “and from IT proceed the potencies that will create as they become the real cause” (on the material plane) would perhaps be more correct? Save that one (causeless) ideal cause there is no other to which the universe can be referred. “Worthiest of ascetics! through its potency — i.e., through the potency of that cause — every created thing comes by its inherent or proper nature.” If, in the Vedanta and Nyaya, nimitta is the efficient cause, as contrasted with upadana, the material cause, (and in the Sankhya, pradhana implies the functions of both); in the Esoteric philosophy, which reconciles all these systems, and the nearest exponent of which is the Vedanta as expounded by the Advaita Vedantists, none but the upadana can be speculated upon; that which is in the minds of the Vaishnavas (the Vasishta-dvaita) as the ideal in contradistinction to the real — or Parabrahm and Isvara — can find no room in published speculations, since

Footnote(s) ———————————————
* Hence Non-being is “Absolute Being,” in esoteric philosophy. In the tenets of the latter even Adi-Budha (first or primeval wisdom) is, while manifested, in one sense an illusion, Maya, since all the gods, including Brahma, have to die at the end of the “Age of Brahma”; the abstraction called Parabrahm alone — whether we call it Ensoph, or Herbert Spencer’s Unknowable — being “the One Absolute” Reality. The One secondless Existence is adwaita, “Without a Second,” and all the rest is Maya, teaches the Adwaita philosophy.
[8:46:59 PM] Thuan Thi Do: http://anhduong.net/ChuyenPhapLuan/index.htm
[9:55:16 PM] Thuan Thi Do: https://www.youtube.com/watch?v=mD2OKSyaYbo
[9:55:33 PM] Thuan Thi Do: <<< 5 bài tập Pháp Luân Công
[10:15:56 PM] *** Call ended, duration 4:11:05 ***