Họp Thông Thiên Học ngày 9 tháng 3 năm 2013

 

[3/9/2013 7:01:32 PM] *** Conference call ***

[3/9/2013 7:33:39 PM] Thuan Thi Do: BÀI GIẢNG CỦA TRƯỜNG BÍ GIÁO

1. 20 Tháng Tám 1900

Có mặt: C.W., A.B., G.R.S.M., C.F.W. -

Cảnh báo: H.P.B. giải thích mức tối quan trọng của lời Cam kết mà thành viên trường bí giáo tuyên thệ, Huyền bí học phải là tất cả hoặc không có gì. Một lần đã cam kết thì không được từ bỏ, và vi phạm nó sẽ mang lại những hậu quả khủng khiếp nhất trong cuộc sống hiện tại và trong kiếp tương lai. Đó là một cam kết nghiêm trọng hơn so với cam kết tự nguyện ban đầu được đưa ra bởi các Đệ tử với Sư Phụ vì các Thầy có thể dễ dãi và tha thứ. Nhưng điều này đã được thề nguyền với sự hiện diện của tất cả các biểu hiện, hóa thân, bao quanh Chân Ngã, và tất cả những thứ này sẽ chống kẻ phản bội lời thề.

(Ques.) C.W. hỏi có ai đã phá vỡ cam kết không. (E.S.)

(Ans.) Có, nhưng H.P.B. sẽ không nói là ai. Một số người đã giữ nó, một số không, các hành vi vi phạm đã không phải là cố tình. Cam kết mới này sẽ tô màu tất cả cuộc sống ở đây và tất cả các thể trong tương lai. Những người tiếp tục đúng cách sẽ được giúp đỡ, họ không cần phải sợ hãi. Nếu họ là trung thành, không có sự vật bên ngoài có thể làm hại họ. Nhưng phải chắc chắn về mình trước khi lấy lời thề, bởi vì không thể trở lại. Trách nhiệm là khủng khiếp và không thể trốn tránh được. Khi đã thề, sẽ không bao giờ có thể lấy lại được nữa.

Nói về lời thề/cam kết: Cam kết sau đó đã được thực hiện lần lượt bởi mỗi học viên. H.P.B. "Đó là trong sự hiện diện của Chân Sư mà các bạn đã thề --- (sau khi tạm dừng) Bây giờ tôi là đầy tớ của các bạn, và phải trả lời câu hỏi của các bạn."

HPB sau đó chỉ ra rằng chúng ta sẽ không thấy ngay sự quan trọng cực kỳ của các hướng dẫn, nhưng dần dần chúng ta sẽ thấy. Chúng ta phải nghiên cứu, làm việc chăm chỉ, không bỏ lỡ điểm nào.

Sự thức tỉnh của Kundalini: Ban đêm không có lợi cho việc thực hành, vì chúng ta đã mệt mỏi, thể chất, tinh thần, và về đạo đức. Buổi sáng là tốt nhất, lúc mặt trời mọc, hoặc những giờ lẻ sau khi mặt trời mọc. Không bao giờ thực hành vào những giờ chẵn sau khi mặt trời mọc: luôn luôn, những giờ lẻ, "giờ của các vị thần". (, 3, hoặc 5 giờ sau khi mặt trời mọc).

7 cái Nadis của thể xác mở rộng lên cột sống từ đốt sống gốc đến đốt xương cổ (dưới sọ), sau đó bắt đầu phần siêu vật chất, trong đó cái thứ tư là tuyến yên. Ba Nadis cao hơn là giữa tuyến yên và tuyến tùng. Khi Nadis thứ tư rung, nó xoay theo đường cong càng ngày càng rộng, cho đến khi tuyến tùng rung theo, chu kỳ được hoàn thành, và Kundalini được đánh thức. Đi lên theo bảy Nadis vật chất tới foremen, nếu trước khi đến mức đó mà thấy bất kỳ hiệu ứng vật lý nào xảy ra, hãy dừng lại và suy nghĩ đến các giai đoạn bằng màu sắc:

Xanh dương: Auric Egg (cho thể xác). Có thể lấy 1 hoặc 7.

Tím: Thể Vía.

Màu cam: Prana.

Màu đỏ: Kama.

Xanh lá cây: Kama-manas.

Màu chàm: Higher Manas.

Màu vàng: Buddhi. 

Khi vào sọ thì thông qua lối đi từ thể xác đến các thể tâm lý-tinh thần. Một lần nữa qua bảy giai đoạn, các màu sắc được thực hiện theo thứ tự tới Nadis thứ tư, nhưng không nghĩ như màu sắc vật chất, mà là tinh hoa của màu sắc, ánh tươi sáng tinh khiết như những màu thấy trên bầu trời. Ánh của màu sắc phụ thuộc vào sự nhiều hay ít của tâm linh hoặc tinh thần. Tại Nadis thứ tư, tuyến yên, hãy dừng lại: ba màu sắc cao hơn trong bảy màu siêu vật chất thì không vẽ ra được, chỉ có những sự rung động của bản chất trộn lẫn với nhau của tinh hoa của màu sắc cần được nghĩ đến. Sau phần thể xác đến phần tâm linh và tinh thần, và các cõi của Thượng Đế. Nó phụ thuộc vào cường độ của ý nghĩ, sự tinh khiết và cao cả của nguyện vọng, mà ta sẽ đạt đến được cõi nào. Chỉ nên đi vào thí nghiệm sau khi dập tắt tất cả những ý nghĩ, lo lắng, phiền hà về cuộc sống.

Ba chất khí quan trọng là: Đây là Akasa tinh khiết đi lên theo sushumna, hai khía cạnh của nó ở trong Ida và Pingala. Đây là ba đường khí quan trọng, và được tượng trưng bởi các sợi Brahmnical. Chúng được cai quản bởi Ý Chí. Ý chí và Thèm khát là những khía cạnh cao hơn và thấp hơn của cùng một điều. Do đó ta thấy tầm quan trọng của độ tinh khiết của các đường dẫn khí, vì nếu chúng dơ bẩn mà được ý chí làm tăng sinh lực, kết quả là sẽ rơi vào tà thuật. Đây là lý do tại sao tất cả các quan hệ tình dục bị cấm trong huyền môn.

Từ sushumna, Ida và Pingala một sự lưu thông được thiết lập, và từ kênh trung tâm đi vào toàn bộ cơ thể. (Con người giống như là một cái cây, có trong anh ta phần vĩ mô và vi mô. Do đó cái cây được sử dụng như là biểu tượng: cơ thể Dhyan Chohanic được xem là như vậy).

Hào quang hình trứng được hình thành theo những đường cong, có thể được tưởng tượng giống như các đường cong được hình thành bởi cát trên một đĩa kim loại dao động. Mỗi nguyên tử, cũng như mỗi cơ thể đều có hào quang hình trứng của nó, mỗi trung tâm được tự tạo ra. Egg Auric, này với vật chất thích hợp ném vào trong đó, là một sự tự vệ: không có động vật hoang dã, hung dữ nào có thể đến gần các Yogi đã được bảo vệ như vậy, nó dội lại từ bề mặt của no của tất cả các ảnh hưởng xấu ác.

Không có quyền lực nào xuyên qua được trứng Auric.

Thử nghiệm: dùng len bảy màu: quấn vòng quanh ngón tay đeo nhẫn của bàn tay trái một mảnh tương ứng với màu sắc của ngày, trong khi thiền định, và ghi lại kết quả. Điều này là để khám phá ra tia mà học viên thuộc về.

[3/9/2013 7:41:54 PM] Thuan Thi Do: Nadis = kinh mạch ; tuyến nội tiết ?

[3/9/2013 7:41:57 PM] Thuan Thi Do: http://www.britannica.com/EBchecked/media/45809/The-glands-of-the-human-endocrine-system

[3/9/2013 7:56:31 PM] Thuan Thi Do: http://www.tantra-kundalini.com/nadis.htm

CHAPTER 7

THOUGHT-FORMS

The mental and astral bodies are those chiefly concerned with the production of what are called thought-forms. The term thought-form is not wholly accurate, because the forms produced may be composed of mental matter, or, in the vast majority of cases, of both astral and mental matter.

Although in this book we are dealing primarily with the astral, and not with the mental body, yet thought-forms, as just said, are, in a vast majority of cases, both astral and mental. In order, therefore, to make the subject intelligible, it is necessary to deal very largely with the mental as well as with the astral aspect of the subject.

A purely intellectual and impersonal thought - such as one concerned with algebra or geometry - would be confined to mental matter. It on the other hand the thought has in it something of selfish or personal desire,it will draw round itself astral matter in addition to the mental. If, furthermore,the thought be of a spiritual nature,if it be tinged with love and aspiration or deep and unselfish feeling, then there may also enter in some of the splendour and glory of the buddhic plane.

Every definite thought produces two effects: first, a radiating vibration: second, a floating form.

The vibration set up in and radiating from the mental body is accompanied with a play of colour which has been described as like that in the spray of a waterfall as the sunlight strikes it, raised to the nth degree of colour and vivid delicacy.

This radiating vibration tends to reproduce its own rate of motion in any mental body on which it may [Page 44] impinge: I.e., to produce thoughts of the same type as those from which the vibration originated. It should be noted that the radiating vibration carries, not the subject of the thought, but its character. Thus, the waves of thought-emotion radiating from a Hindu sitting rapt in devotion to Shri Krishna would tend to stimulate devotional feeling in any who came under its influence, not necessarily towards Sri Krishna, but, in the case of a Christian, to the Christ, in the case of a Buddhist, to the Lord Buddha: and so on.

The power of the vibration to produce such effects depends principally upon the clearness and definiteness of the thought-emotion, as well, of course, as upon the amount of force put into it.

These radiating vibrations become less effective in proportion to the distance from their source, though it is probable that the variation is proportional to the cube of the distance instead of (as with gravitation and other physical forces) to the square, because of the additional (fourth) dimension involved.

The distance to which a thought-wave can radiate effectively also depends upon the opposition with which it meets. Waves in the lower types of astral matter are usually soon deflected or overwhelmed by a multitude of other vibrations at the same level, just as a soft sound is drowned in the roar of a city.

The second effect, that of a floating form, is caused by the mental body throwing off a vibrating portion of itself shaped by the nature of the thought, which gathers round itself matter of the corresponding order of fineness from the surrounding elemental essence (see page 6) of the mental plane, This is a thought-form pure and simple, being composed of mental matter only.

If made of the finer kinds of matter, it will be of great power and energy, and may be used as a most potent agent when directed by a strong and steady will.

When the man directs his energy towards external objects of desire, or is occupied with passional or [Page 45] emotional activities, a similar process takes place in his astral body : a portion of it is thrown off and gathers round itself elemental essence of the astral plane. Such thought-desire forms are caused by Kâma-Manas, the mind under the dominion of the animal nature, Manas dominated by Kâma

Such a thought-desire form has for its body the elemental essence, and for its animating soul, as it were, the desire or passion which threw it forth. Both these thought-desire forms, and also purely mental thought-forms, are called artificial elementals. The vast majority of ordinary thought-forms are of the former type, as few thoughts of ordinary men and women are untinged with desire, passion or emotion.

Both mental and astral elemental essence, which possess a half-intelligence life of their own, respond very readily to the influence of human thought and desire: consequently every impulse sent out, either from a man's mental body or from his astral body, is immediately clothed in a temporary vehicle of elemental essence. These artificial elementals thus become for the time a kind of living creature, entities of intense activity animated by the one idea that generated them. They are, in fact,often mistaken by untrained psychics or clairvoyants for real living entities.

Thus, when a man thinks of a concrete object - a book,house, landscape, etc. - he builds a tiny image of the object in the matter of his mental body. This image floats in the upper part of that body, usually in front of the face of the man, and at

about the level of the eyes. It remains there as long as the man is contemplating the object, and usually for a little time afterwards, the length of life depending upon the intensity and the clearness of the thought. The form is quite objective and can be seen by another person possessed of mental sight. If a man thinks of another person he creates a tiny portrait in just the same way.

Thought-forms have been usefully compared to a Leyden jar (a vessel charged with static electricity), [Page 46] the jar itself corresponding to the elemental essence and the electric charge to the thought-emotion. And just as a Leyden jar when it touches another object discharges its stored electricity into that object, so does an artificial elemental, when it strikes a mental or astral body, discharge its stored mental and emotional energy into that body.

The principles which underlie the production of all thought-emotion forms are : -

1. Colour is determined by the quality of the thought or emotion.

2. Form is determined by the nature of the thought or emotion.

3. Clearness of Outline is determined by the definiteness of the thought or emotion.

The life-period of a thought-form depends upon [1] its initial intensity; [2] the nutriment afterwards supplied to it by a repetition of the thought, either by the generator or by others. Its life may be continually reinforced by this repetition, a thought which is brooded over acquiring great stability of form. So again thought-forms of similar character are attracted to and mutually strengthen each other, making a form of great energy and intensity.

Furthermore, such a thought-form appears to possess instinctive desire to prolong its life,and will react on its creator, tending to evoke from him renewal of the feeling which created it. It will react in a similar, though not so perfect, manner on any others with whom it may come into contact.

The colours in which thought-forms express themselves are identical with the colours found in the aura, vide page 11-12.

The brilliance and dept of the colours are usually a measure of the strength and the activity of the feeling.

For our present purpose we may classify thought-forms into three kinds : (1) those connected solely with their originator : (2) those connected with another person : (3) those not definitely personal [Page 47]

If a man's thought is about himself, or based on a personal feeling, as the vast majority of thoughts are, the form will hover in the immediate neighbourhood of its generator. Any time, then, when he is in a passive condition, his thoughts and feelings not being specifically occupied, his own thought-form will return to him and discharge itself upon him. In addition, each man also serves as a magnet to

draw towards himself the thought-forms of others similar to his own, thus attracting towards himself reinforcements of energy from outside. People who are becoming sensitive have sometimes imagined, in such cases, that they have been tempted by the "devil", whereas it is their own thoughts-desire forms which are the cause of the "temptation". Long brooding over the same subject may create a thought-form of tremendous power. Such a form may last for many years and have for a time all the appearance and powers of real living entity. Most men move through life enclosed literally within a cage of their own building, surrounded by masses of forms created by their habitual thoughts. One important effect of this is that each man looks out upon the world through his own thought-forms, and thus sees everything tinged by them.

Thus a man's own thought-forms re-act upon him, tending to reproduce themselves and thus setting up definite habits of thought and feeling, which may be helpful if of a lofty character, but are often cramping and a hindrance to growth,obscuring the mental vision and facilitating the formation of prejudice and fixed moods or attitudes which may develop into definite vices.

As a Master has written: "Man is continually peopling his current in space with a world of his own, crowed with the offspring of his fancies, desires, impulses and passions. "These thought-forms remain in his aura, increasing in number and intensity, until certain kinds of them so dominate his mental and emotional life that the man rather answers to their [Page 48] impulse than decides anew: thus are habits, the outer expression of his stored-up force, created, and thus is character built.

Moreover, as each man leaves behind him a trail of thought-forms, it follows that as we go along a street we are walking amidst a sea of other men's thoughts. If a man leaves his mind blank for a time, these thoughts of others drift through it : if one happens to attract his attention, his mind seizes upon it, makes it its own, strengthening it by the addition of its force, and then casts it out again to affect somebody else. A man, therefore, is not responsible for a thought which floats into his mind, but he is responsible if he takes it up, dwells upon it, and then sends it out again strengthened.

An example of thought-forms is that of the shapeless clouds of heavy blue which may often be seen rolling along like wreaths of dense smoke over the heads of the congregation of a church. In churches when the level of spirituality is a low one, the minds of the men may create rows of figures, representing their calculations of business deals or speculations, while the minds of the women may create pictures of millinery, jewellery, etc..

Hypnotism provides another example of thought-forms. The operator may make a thought-form and project it on to blank paper,where it may become visible to his hypnotised subject: or he may make the form so objective that the subject will see and feel it as thought it were an actual physical object. The literature of hypnotism is full of such examples.

If the thought-form is directed towards another person, it will go to that person. Either of two effects may then result. (1) If in the aura of the person concerned there is material capable of responding sympathetically to the vibration of the thought-form, then the thought-form will remain near the person, or even in his aura, and, as opportunity serves, automatically discharge itself, thus tending to strengthen in the person that particular rate of vibration. If the person [Page 49] at whom a thought form is aimed happens to be busy, or already engaged in some definite train of thought, the thought form, being unable to discharge itself into the man's mental body, which is already vibrating at a certain determinate rate, hangs in the vicinity until the man's mental body is sufficiently at rest to permit its entrance, when it immediate discharges itself.

In doing this it will display what appears like a very considerable amount of intelligence and adaptability, though really it is a force acting a long the line of least resistance - pressing steadily in one direction all the time, and taking advantage of any channel that it can find. Such elementals can, of course, be strengthened and their life-period extended by repetition of the same thought.

(2) If, on the other hand, there is in the person's aura no matter capable of response, then the thought-form cannot affect it at all. It will therefore rebound from it, with a force proportional to the energy with which impinged upon it, and return to and strike its creator.

Thus, for example,the thought of the desire for drink could not enter the body of a purely temperate man. It would strike upon his astral body, but it could not penetrate and it would then return to the sender.

The old saying that "Curses (to which might be added blessings) come home to roost" conveys this truth and explains cases where, as many have known, evil thoughts directed to a good and highly advanced man affect such a man not at all, but re-act, sometimes with terrible and devastating effect, on their creator. Hence also the obvious corollary that a pure heart and mind are the best protection against inimical assaults of feeling and thought.

On the other hand, a thought-form of love and of desire to protect, strongly directed to some beloved objects, acts as a shielding and protecting agent : it will seek all opportunities to serve and defend, will [Page 50] strengthen friendly forces and weaken unfriendly ones, that impinge on the aura. It may protect its objects from impurity, irritability, fear, etc.

Friendly thoughts and earnest good wishes thus create and maintain what is practically a "guardian angel" always at the side of the person thought of, no matter where he may be. Many a mother's thoughts and prayers, for example, have given assistance and protection to her child. They may often be seen by clairvoyants, and in rare cases they may even materialise and become physically visible.

It is thus apparent that a thought of love sent from one person to another involves the actual transference of a certain amount both of force and of matter from the sender to the recipient.

If the thought is sufficiently strong, distance makes absolutely no difference to it: but a weak and diffused thought is not effective outside a limited area.

A variant of our first group consists of those cases where a man thinks strongly of himself in a distant place. The form thus created contains a large proportion of mental matter, takes the image of the thinker, and is at first small and compressed. It draws around itself a considerable amount of astral matter and usually expands to life size before it appears at its destination. Such forms are often seen by clairvoyants, and not infrequently are mistaken for the man's astral body or even for the man himself.

When this takes place, the thought or desire must be sufficiently strong to do one of three things: (1) To call up by mesmeric influence the image of the thinker in the mind of the person to whom he wishes to appear: (2) by the same power to stimulate for the moment that person's psychic faculties so that he is able to see the astral visitor; (3) to produce a temporary materialisation which will be physically visible.

Apparitions at the time of death, which are by no means uncommon, are very often really the astral form of the dying man: but they may also be thought-forms called into being by his earnest wish to see some friend [Page 51] before he passes on. In some instances the visitor is perceived just after the moment of death, instead of just before : but for various reasons this form of apparition is far less frequent than the other.

A family ghost may be (1) a thought-form, (2) an unusually vivid impression in the astral light, or (3) a genuine earth-bound ancestor still haunting some particular place.

In this connection, it may be added that wherever any intense passion has been felt, such as terror, pain, sorrow, hatred, etc., so powerful an impression is made on the astral light that persons with but a faint glimmer of psychic faculty may be impressed by it. A slight temporary increase of sensibility would enable a man to visualise the entire scene: hence many stories of haunted places, and of the unpleasant influences of such spots as Tyburn Tree, the Chamber of Horrors at Madame Tussaud's, etc..

Apparitions at the spot where a crime was committed are usually thought-forms projected by the criminal who, whether living or dead, but most especially when dead, is perpetually thinking over again and again the circumstances of his actions.

 

[3/9/2013 8:59:04 PM] Thuan Thi Do: học gần hết trang 38 cuốn Astral Plane

[3/9/2013 9:50:27 PM] Thuan Thi Do: http://www.light-weaver.com/meditation/toc.html