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[6:03:12 PM] *** Group call ***
[6:06:26 PM] Thuan Thi Do: CHAPTER XVIII


In chapter XV, we saw that only good elements are stored in the causal body, evil finding in that body no means of expression. We may now consider this matter a little further, and study the effects which are produced, more or less indirectly, on the causal body by the practise of evil.

In a primitive man, the growth of the causal body is necessarily exceedingly slow. As we have seen, it is by the method of exciting sympathetic vibration that the higher qualities, developed by the life on lower planes, are gradually built into the causal body : but in the life of an undeveloped man there will be very few feelings or thoughts, belonging to the higher world, which can serve as food for the growth of the real man. Hence the growth is slow, for all the rest of life does not aid it.

But even the worst of men can commonly show himself on the causal plane, though as an entirely undeveloped entity. His vices, even though continued through life after life, cannot soil the causal body. They can, however, make it more and more difficult to develop the opposite virtues.

In every case, the existence of an evil quality in the personality means a lack of the corresponding good quality in the causal body. For an ego cannot be evil, though he can be imperfect. The qualities which the ego develops cannot be other than good qualities, and, when they are well defined, they show themselves in each of all his numerous personalities : consequently, those personalities can never be guilty of the vices opposite to those good qualities.

A good quality which is lacking, may nevertheless be said to exist in the ego, although it has not yet been called into activity. As soon as it is called into activity, its intense vibrations will act upon the lower vehicles, and it will be impossible, as said, for the opposite evil ever again to find place in them.

Where there is a gap in the ego, indicating that there is a quality undeveloped there need not necessarily be a definite vice in the personality; but there is also nothing positive in the personality to prevent the growth of the vice in question. Hence, since in all probability many other people around him already possess that vice, and since man is an imitative animal, it is more than likely that the will develop that vice. The vice, however, as we have seen, belongs only to the lower vehicles, and not to the real man in the causal body. In those lower vehicles its repetition may set up a momentum which it is hard to conquer: but, if the ego bestirs himself to create in himself the opposite virtue, the vice is cut off at the root, and can no longer exist, neither in this life nor in all the lives that are to come.

Thus the shortest way to get rid of evil, and prevent its reappearance, is to fill the gap in the ego, so that the good quality which is thus developed will show itself as an integral part of the man's character through all his future lives.

Whilst evil cannot be definitely stored in the causal body, yet the practise of evil may affect the causal body; for every intensification of vice in the lower vehicles, every indulgence in it in the lower worlds, tends somewhat to dim the luminosity of the opposite virtues in the causal body.

The " I " cannot assimilate anything that is evil, for it cannot touch the " I " level of consciousness. The ego is not conscious of evil; he knows nothing about it, so that it makes no impression upon him. The utmost result brought about, in the causal body by very, very long continued lives of a low type, is what may be called incapacity to receive the opposite good impression for a very considerable period afterwards, a kind of numbness or paralysis of the matter of the causal body. This is not so much consciousness as unconsciousness.; an unconsciousness which resists impressions of the good of the opposite kind. That is the limit of the harm that is done. Hence , when the life of evil has been very much prolonged, it will take many more lives in order to bring out the first response to the good side of activity.

This result was observed when, in studying past lives, an endeavour was made to understand how the causal body was not injured through a number of savage lives. In very prolonged cases, where there was an abnormal number of such lives, this effect of numbness was noted, brought about by the repeated beating upon it of evil, over a long period of time. A number of lives then had to be spent in restoring, so to say, the responsive vitality to that portion of the causal body. Such cases, however, are abnormal.

We may pursue the study of the effects of evil still further. Where evil is subtle and persistent, it drags away, if the expression be permitted, something of the individual himself. If evil be continually followed, the mental body becomes so entangled with the astral body, that after death it cannot free itself entirely : some of its very substance is torn away from it, and, when the astral body in its turn dies and disintegrates, the matter of the mental body, which has been wrenched away, also goes back to the general stock of mental matter, and is thus lost to the individual. In ordinary cases, the harm done to the causal body does not go further than this. We shall deal with this aspect of our subject in more technical detail in Chapter XXV.
[6:32:38 PM] Thuan Thi Do:
Where, however, the ego has become strong, both in intellect and in will,without at the same time increasing in unselfishness and love, it contracts itself round its own separated centre, instead of expanding, as it grows : It thus builds around it a wall of selfishness, and uses its developing powers for itself, instead of for others. In such cases, there arises the possibility, alluded to in so many of the world-scriptures, of the ego setting himself consciously against the " Good Law ", of fighting deliberately against evolution. Then the casual body itself shows the dark hues, brought about by contraction, and loses the dazzling radiance which is its characteristic property. Harm such as this cannot be wrought by an ego who is poorly developed, nor by ordinary passional or mental faults. To effect injury so far-reaching, the ego must be highly evolved, and must have its energies awakened on the mental plane.

It is for this reason that ambition, pride and powers of the intellect, used for selfish aims, are so far more dangerous, and deadly in their effects, than the more palpable faults of the lower nature. So that the " Pharisee" is often further from the "kingdom of God", than the "publican and sinner". Along this line is developed the "black magician", the man who conquers passion and desire, develops will and the higher powers of the mind, not to offer them as forces to help forward the evolution of the whole, but in order to grasp all he can for himself as a unit, to hold, and not to share. Such men set themselves to maintain separation as against unity, striving to retard instead of to quicken, evolution. They vibrate in discord with the whole, instead of harmony, and are in danger of that rending of the ego himself, which means the loss of all the fruits of evolution.

Hitherto we have spoken mainly of the effects of evil on a man's growth : let us now look at the other side of the picture. All those who are beginning to understand something of the causal body, can make its evolution a definite object in life. They can strive to think, feel and act unselfishly, and so contribute to its growth and activity. Life after life this evolution of the individual proceeds, and, in aiding its growth by conscious effort, we are working in harmony with the Divine Will, and carrying out the purpose for which we are here. Nothing good, that is once woven into the causal body, can ever be lost or dissipated: for this is the man that lives, so long as he remains man.

Thus we see that by the law of evolution everything that is evil, however strong it may seem, has within itself the germ of its own destruction, while everything that is good has in it the seed of immortality, The secret of this lies in the fact that everything evil, is inharmonious, because it sets itself against the cosmic law. Sooner or later, therefore, it is broken up by that law, dashed into pieces against it. Everything that is good, on the other hand, being in harmony with the law, is taken on by it and carried forward: it becomes part of the stream of evolution, of that "not ourselves which makes for righteousness", and therefore can never perish or be destroyed.
[7:14:17 PM] Thuan Thi Do: Definition of: protyle
(prō′tīl, -til) noun
The hypothetical primitive material of the universe; a substance of which all existing elements have been supposed to be modifications. Also pro′tyl (-til). [<Gk. prōtos first + hylē timber, matter]

Read more: http://www.whatdoesthatmean.com/dictionary/P/protyle.html#ixzz39x37nC2c
[7:14:58 PM] Thuan Thi Do: học GLBT trang 134/355
[7:37:35 PM] Thuan Thi Do: Dangma (Senzar-Tibetan) Purified soul; used north of the Himalayas for one in whom the spiritual eye is active and who therefore is a jivanmukta or high mahatma. “The opened eye of the dangma” is used in the Stanzas of Dzyan for the awakened, active faculty of spiritual vision and intuition, through which direct, certain knowledge is obtainable of whatever thing or subject the initiate directs his attention to. It is called in India the Eye of Siva and by theosophists, the spiritual third eye.
[7:43:04 PM] Thuan Thi Do: http://blavatskytheosophy.com/the-third-eye-and-the-pineal-gland/
[7:55:04 PM] Thuan Thi Do: http://www.theosociety.org/pasadena/sd-pdf/sd1_025_085.pdf
[8:06:19 PM] Van Atman: turiya
[8:07:32 PM] Thuan Thi Do: Turiya (Sanskrit) Turīya The fourth; the state of consciousness which the Buddhas and Christs, and occasionally great but less evolved people, reach in their times of spiritual ecstasy — high samadhi. It is the fourth state of the famous Taraka-Raja-Yoga system in India, equivalent to a raising and temporary coalescence of the human consciousness with the atman, otherwise called nirvana. In this turiya state the divine self is perceived by the individual entitative self as its parent; and the atman thus is realized to be in its essence free of any mayavi distinction from its universal divine source. Turiya, the highest of all the states into which the consciousness may cast itself or be cast, “which is a practical annihilation of the ordinary human consciousness, is an attainment of union with atma-buddhi overshadowing or working through the higher manas. Actually, therefore, it is becoming at one with the monadic essence” (OG 72).

Turiya is a state or condition of consciousness which to the eye of an observer seems to be that of the deepest abstraction from things of the material world — that state which to most people would seem to be a complete or perfect trance, physically speaking. The higher consciousness of the human being, often unconsciously to the brain-mind consciousness, enters into turiya and brings about for the physical person a condition of perfectly dreamless sleep; however, it is a state of the highest or most exalted spiritual and intellectual activity.

“In Pralaya, or the intermediate period between two manvantaras, it [the monad] loses its name, as it loses it when the real ONE self of man merges into Brahm in cases of high Samadhi (the Turiya state) or final Nirvana; ‘when the disciple’ in the words of Sankara, ‘having attained that primeval consciousness, absolute bliss, of which the nature is truth, which is without form and action, abandons this illusive body that has been assumed by the atma just as an actor (abandons) the dress (put on)’ ” (SD 1:570).
[8:11:53 PM] Thuan Thi Do: Lần sau học 139/355
[8:58:48 PM] TrúcLâm: Chào cả nhà. Xin được phép dự thính
[9:03:28 PM] Thuan Thi Do: http://www.indigohealing.com/aura-vibrational-healing.php
[9:03:36 PM] Thuan Thi Do: Chào anh Trúc Lâm
[9:50:46 PM] Thuan Thi Do: http://phapluan.org/audiovideo_sup.html
[9:53:39 PM] Thuan Thi Do: 2 bài Tế Thế và Phổ Độ đều có trong link trên
[10:31:27 PM] *** Call ended, duration 4:28:01 ***