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[6:05:23 PM] *** Group call ***
[6:06:01 PM] Thuan Thi Do: In the Yoga system, turiya, a lofty state of trance, is related to the buddhi consciousness, just as sushupti is related to the mental consciousness,svapna to the astral, and jagrat to the physical. These terms, however, are used also with other significances, being relative rather than absolute, vide The Mental Body, p. 146.

In the Six Stages of Mind, given in The Mental Body, p. 146, that of niruddha , or Self-controlled, corresponds to activity on the buddhic plane.

In the physical body, the yellow prana which enters the heart chakram or force centre represents the principle of buddhi.

Although at the buddhic level, a man still has a definite body, yet his consciousness seems equally present in vast numbers of other bodies. The web of life, which is constructed of buddhic matter, is extended so that it includes these other people, so that, instead of many small separate webs there is one vast web, which enfolds them all in one common life.

Many of these others may, of course, be entirely unconscious of this change, and to them their own private little part of the web will still seem as much separated as ever—or would do so if they knew anything about the web of life. So, from ( Page 286 ) this standpoint, and at this level, it seems that all mankind are bound together by golden threads, and make one complex unit, no longer a man, but man in the abstract.

On the buddhic plane, in some manner which is naturally quite incomprehensible to the physical brain ,past, present and future all exist simultaneously. Neither is a man, on this plane, any longer subject to limitations of space such as we know on the physical plane. Hence, in reading the Akashic Records, [vide The Mental Body, p.238] he no longer needs, as on the mental plane, to pass a series of events in review because, as said, past, present and future are simultaneously present to him.

With consciousness fully developed on the buddhic plane, therefore, perfect prevision is possible, though, of course, the man may not - in fact, will not—be able to bring the whole result fully through into his lower consciousness. Nevertheless, a great deal of clear foresight is obviously within his power, whenever he chooses to exercise it; and even when he is not exercising it, frequent flashes of foreknowledge come through into his ordinary life, so that he often has an instantaneous intuition as to how things will turn out, even before their inception.

The extension of the buddhic plane is so great, that what may be called the buddhic bodies of the different planets of our chain meet one another, so that there is one buddhic body for the whole chain. Hence it is possible for a man, in his buddhic body, to pass from one of these planets to another.

We may note here that an atom of buddhic matter contains 49 to the 3rd or 117,649 "bubbles in koilon."

A man who can raise his consciousness to the atomic level of the buddhic plane finds himself so absolutely in union with all other men that, if he wishes to find another man, he has only to put himself out along the line of that other person in order to find him.

The following may be taken as an example of the working of buddhic consciousness. All beauty, whether it be of form or colour, whether it be in nature or ( Page 287 ) in the human frame, in high achievements of art or in the humblest household utensil, is but an expression of the One Beauty; and therefore, in the lowliest thing that is beautiful, all beauty is implicitly contained, and so, through it, all beauty may be realised, and He Who Himself is Beauty, may be reached. To understand this fully needs the buddhic consciousness, but even at much lower levels the idea may be useful and fruitful.

As a Master has expressed it : "Do you not see that there is but One Love, so there is but One Beauty? Whatever is beautiful, on any plane, is so because, it is part of that Beauty, and, if it is pushed back far enough, its connection will become manifest. All Beauty is of God, as all Love is of God; and through these His Qualities the pure in heart may always reach Him".

The full development of the buddhic vehicle, however, belongs to the stage of the Arhat, though those who are as yet far from that level can gain in various ways touches of the buddhic consciousness.

Buddhi in the human spirit is the pure and compassionate Reason, which is the Wisdom Aspect, the Christ in man.

In the normal course of evolution, the buddhic consciousness will be gradually unfolded in the sixth sub-race of the Fifth Root Race, and still more so in the Sixth Root Race itself.

One may trace the coming of the sixth sub-race in the scattered people found in the fifth sub-race, in whom tenderness is the mark of power. It is a synthesising spirit which characterises the sixth-sub race; its members are able to unite diversity of opinion and of character, to gather round them the most unlike elements, and blend them into a common whole, having the capacity to take into themselves diversities, and send them out again as unities, utilising the most different capacities, finding each its place, and welding all together into a strong whole.

Compassion is strongly marked; it is that quality which is at once affected by the presence of weakness answering ( Page 288 ) to it with patience, with tenderness, and with protection. The sense of unity and compassion will be a strength and a power which will be used for service, the measure of strength being the measure of responsibility and of duty.
[7:10:39 PM] Thuan Thi Do: C H A P T E R - X X X I I I

THE EGO AND THE MONAD

( Page 289 ) In chapter III we studied the Coming Forth of the Monads, and considered briefly the general nature of the Monads. In the chapter on Initiation, we dealt with the effects which Initiation produces on the relation between the Monad and the ego. It will now be fitting to consider such further information as is available regarding the relation between the ego and the Monad, and also deal a little more fully with the nature of the Monad himself, and his attitude towards his manifestations in the lower worlds.

Turning first to the nature of the Monad himself, we are confronted with the difficulty that no direct observation of the Monad, on his own plane, is at present, possible to our investigators. The plane on which the Monad resides—the Anupadaka plane - is at present beyond the reach of our clairvoyant investigators, the highest which those investigators can actually know of man, fromdirect observation, being the manifestation of the Monad as the Triple Spirit on the plane of Âtma Even at that stage he is incomprehensible : for his three aspects are quite distinct and apparently separate, and yet are all fundamentally one and the same.

Whilst no one below the rank of the Adept can see the Monad, yet the Arhat can know of itsexistence. For, on the plane of Âtma, the triple manifestation can be perceived, and the rays which make that triple manifestation are obviously converging as they rise to the highest point. It can therefore be seen that they must become one, though the actual unity is out of the sight.

We have already referred [vide p. 124] to the ( Page 290 ) possibility of focussing the consciousness in the highest level of the causal body, looking up the line that joins the ego and the Monad, and, through that vision , realising the identity with the Deity.

Perhaps the least misleading manner, in which we can imagine the true nature, of the Monad to ourselves, is to think of him as part of God - a part, however, of That which cannot be divided. Although, unfortunately, this is a paradox, to the finite intellect, yet it enshrines an eternal truth which is far beyond our comprehension.

For each Monad is literally a part of God, apparently temporarily separated from Him, while he is enclosed in the veils of matter, though in truth never for one moment really separated. He can never be apart from God, for the very matter in which he veils himself is also a manifestation of the Divine. Although matter seems to us evil, because it weighs us down, clogs our faculties, and holds us back upon the road, yet this is only because as yet we have not learned to control it, because we have not realised that it also is divine in its essence, because there is nothing but God.

It is a mistake to think of the Monad as something very far away. For the Monad is very near to us, is our SELF, the very root of our being, the one and only reality. Hidden, unmanifest, wrapt in silence and darkness though he be, yet our consciousness is the limited manifestation of that SELF, the manifested God in our bodies, which are his garments.

The Monad has been variously described as the Eternal Man: a fragment of the Life of God: a Son of God, made in His image: a spark in the Divine Fire : the "hidden God " as he was known to the Egyptians : he is the God within us, our personal God: our true Self : a fragment of the Eternal : the real and only permanent " I " in man. The Monads have been described also as centres of force in the Logos.

Instead of speaking of human Monads, it might perhaps be more accurate to speak of "the Monad manifesting in the human kingdom", though such pedantic ( Page 291 ) accuracy might be still more puzzling. H.P.Blavatsky wrote : "The Spiritual Monad is one, universal, boundless, and impartite, whose rays, nevertheless, form what we, in our ignorance, call the "individual Monads' of men". [The Secret Doctrine, I, 200].

At the Occult Catechism expresses it :

"I sense one Flame, O Gurudeva; I see countless undetached sparks burning in it ."

Thou sayest well. And now look around and into thyself. That light which burns inside thee, dost thou feel it different in any wise from the light that shines in thy brother-men?

"It is in no way different, though the prisoner is held in bondage by Karma, and though its garments delude the ignorant into saying, ‘thy soul' and ‘my soul'." [The Secret Doctrine, I , 145]

To take a physical plane analogy, we recognise that electricity is one all the world over; and though it may be active in this machine or in that, the owner of no machine can claim it as distinctively his electricity. So also is the Monad one everywhere, though manifesting in different directions, through apparently separate and different human beings.

But, in spite of having the same source, and the same fundamental nature, yet each Monadpossesses a very distinct individuality of his own : in his manifestation on the plane of Âtma, as a triple light of blinding glory, even at that stage, each Monad possesses certain qualities which make him distinct from every other Monad.
[7:43:50 PM] Thuan Thi Do: As already expressed in “Five Years of Theosophy,” the essence of Cometary matter, for instance, “is totally different from any of the chemical or physical characteristics with which the greatest chemists and physicists of the earth are acquainted” (p. 242). And even that matter, during rapid passage through our atmosphere, undergoes a certain change in its nature. Thus not alone the elements of our planets, but even those of all its sisters in the Solar System, differ as widely from each other in their combinations, as from the Cosmic elements beyond our

Vol. 1, Page 143 THE SLEEP OF THE ETERNAL MOTHER.
Solar limits.* Therefore, they cannot be taken as a standard for comparison with the same in other worlds.† Enshrined in their virgin, pristine state within the bosom of the Eternal Mother, every atom born beyond the threshold of her realm is doomed to incessant differentiation. “The Mother sleeps, yet is ever breathing.” And every breath sends out into the plane of manifestation her Protean products, which, carried on by the wave of the efflux, are scattered by Fohat, and driven toward and beyond this or another planetary atmosphere. Once caught by the latter, the atom is lost; its pristine purity is gone for ever, unless Fate dissociates it by leading it to “a current of efflux” (an occult term meaning quite a different process from that which the ordinary term implies); when it may be carried once more to the borderland where it had perished, and taking its flight, not into Space above but into Space within, it will be brought under a state of differential equilibrium and happily re-absorbed. Were a truly learned Occultist-alchemist to write the “Life and Adventures of an Atom” he would secure thereby the eternal scorn of the modern chemist, perchance also his subsequent

Footnote(s) ———————————————
* This is again corroborated by the same man of science in the same lecture, who quotes Clerk Maxwell, saying “that the elements are not absolutely homogeneous.” He writes: “It is difficult to conceive of selection and elimination of intermediate varieties, for where can these eliminated molecules have gone to, if, as we have reason to believe, the hydrogen, &c. of the fixed stars is composed of molecules identical in all respects with our own.” And he adds: “In the first place we may call in question this absolute molecular identity, since we have hitherto had no means for coming to a conclusion save the means furnished by the spectroscope, while it is admitted that, for accurately comparing and discriminating the spectra of two bodies, they should be examined under identical states of temperature, pressure, and all other physical conditions. We have certainly seen, in the spectrum of the sun, rays which we have not been able to identify.”

† “Each world has its Fohat, who is omnipresent in his own sphere of action. But there are as many Fohats as there are worlds, each varying in power and degree of manifestations. The individual Fohats make one Universal, Collective Fohat — the aspect-Entity of the one absolute Non-Entity, which is absolute Be-Ness, ‘SAT.’ “Millions and billions of worlds are produced at every Manvantara” — it is said. Therefore there must be many Fohats, whom we consider as conscious and intelligent Forces. This, no doubt, to the disgust of scientific minds. Nevertheless the Occultists, who have good reasons for it, consider all the forces of Nature as veritable, though supersensuous, states of Matter; and as possible objects of perception to Beings endowed with the requisite senses.

Vol. 1, Page 144 THE SECRET DOCTRINE.
gratitude.* However it may be, “The Breath of the Father-Mother issues cold and radiant and gets hot and corrupt, to cool once more, and be purified in the eternal bosom of inner Space,” says the Commentary. Man absorbs cold pure air on the mountain-top, and throws it out impure, hot and transformed. Thus — the higher atmosphere being the mouth, and the lower one the lungs of every globe — the man of our planet breathes only the refuse of “Mother;” therefore, “he is doomed to die on it.”†

(beer) The process referred to as “the small wheels giving birth, one to the other,” takes place in the sixth region from above, and on the plane of the most material world of all in the manifested Kosmos — our terrestrial plane. These “Seven Wheels” are our planetary chain (see Commentary Nos. 5 and 6). By “Wheels” the various spheres and centres of forces are generally meant; but in this case they refer to our septenary ring.

———————
[8:20:12 PM] Thuan Thi Do:
STANZA VI. — Continued.
4. He builds them in the likeness of older Wheels (worlds), placing them on the imperishable centres (angel).

How does Fohat build them? He collects the fiery dust. He makes balls of fire, runs through them and round them, infusing life thereinto; then sets them into motion, some one, some the other way. They are cold — he makes them hot. They are dry — he makes them moist. They shine — he fans and cools them (beer).

Thus acts Fohat from one Twilight to the other during Seven Eternities.‡

(angel) The Worlds are built “in the likeness of older Wheels” — i.e., those that existed in preceding Manvantaras and went into Pralaya,

Footnote(s) ———————————————
* Indeed, if such an imaginary Chemist happened to be intuitional, and would for a moment step out of the habitual groove of strictly “Exact Science,” as the Alchemists of old did, he might be repaid for his audacity.

† He who would allotropise sluggish oxygen into Ozone to a measure of alchemical activity, reducing it to its pure essence (for which there are means), would discover thereby a substitute for an “Elixir of Life” and prepare it for practical use.

‡ A period of 311,040,000,000,000 years, according to Brahminical calculations.

Vol. 1, Page 145 THE COSMIC PLANE, AN ILLUSION.
because the Law for the birth, growth, and decay of everything in Kosmos, from the Sun to the glow-worm in the grass, is One. It is an everlasting work of perfection with every new appearance, but the Substance-Matter and Forces are all one and the same. But this Law acts on every planet through minor and varying laws. The “imperishable Laya Centres” have a great importance, and their meaning must be fully understood if we would have a clear conception of the Archaic Cosmogony, whose theories have now passed into Occultism. At present, one thing may be stated. The worlds are built neither upon, nor over, nor in the Laya centres, the zero-point being a condition, not any mathematical point.

(beer) Bear in mind that Fohat, the constructive Force of Cosmic Electricity, is said, metaphorically, to have sprung like Rudra from Brahma “from the brain of the Father and the bosom of the Mother,” and then to have metamorphosed himself into a male and a female, i.e., polarity, into positive and negative electricity. He has seven sons who are his brothers; and Fohat is forced to be born time after time whenever any two of his son-brothers indulge in too close contact — whether an embrace or a fight. To avoid this, he binds together and unites those of unlike nature and separates those of similar temperaments. This, of course, relates, as any one can see, to electricity generated by friction and to the law involving attraction between two objects of unlike, and repulsion between those of like polarity. The Seven “Sons-brothers,” however, represent and personify the seven forms of Cosmic magnetism called in practical Occultism the “Seven Radicals,” whose co-operative and active progeny are, among other energies, Electricity, Magnetism, Sound, Light, Heat, Cohesion, etc. Occult Science defines all these as Super-sensuous effects in their hidden behaviour, and as objective phenomena in the world of senses; the former requiring abnormal faculties to perceive them — the latter, our ordinary physical senses. They all pertain to, and are the emanations of, still more supersensuous spiritual qualities, not personated by, but belonging to, real and conscious causes. To attempt a description of such entities would be worse than useless. The reader must bear in mind that, according to our teaching which regards this phenomenal Universe as a great Illusion, the nearer a body is to the Unknown Substance, the more it approaches reality, as being removed the farther
[8:21:51 PM] Thuan Thi Do: GLBT trang 446
[8:22:35 PM] *** Group call ***
[8:55:01 PM] Thuan Thi Do: http://www.theosociety.org/pasadena/sd/sd1-1-07.htm
[8:59:01 PM] Thuan Thi Do:
STANZA VI. — Continued.
4. He builds them in the likeness of older Wheels (worlds), placing them on the imperishable centres (angel).

How does Fohat build them? He collects the fiery dust. He makes balls of fire, runs through them and round them, infusing life thereinto; then sets them into motion, some one, some the other way. They are cold — he makes them hot. They are dry — he makes them moist. They shine — he fans and cools them (beer).

Thus acts Fohat from one Twilight to the other during Seven Eternities.‡

(angel) The Worlds are built “in the likeness of older Wheels” — i.e., those that existed in preceding Manvantaras and went into Pralaya,

Footnote(s) ———————————————
* Indeed, if such an imaginary Chemist happened to be intuitional, and would for a moment step out of the habitual groove of strictly “Exact Science,” as the Alchemists of old did, he might be repaid for his audacity.

† He who would allotropise sluggish oxygen into Ozone to a measure of alchemical activity, reducing it to its pure essence (for which there are means), would discover thereby a substitute for an “Elixir of Life” and prepare it for practical use.

‡ A period of 311,040,000,000,000 years, according to Brahminical calculations.

Vol. 1, Page 145 THE COSMIC PLANE, AN ILLUSION.
because the Law for the birth, growth, and decay of everything in Kosmos, from the Sun to the glow-worm in the grass, is One. It is an everlasting work of perfection with every new appearance, but the Substance-Matter and Forces are all one and the same. But this Law acts on every planet through minor and varying laws. The “imperishable Laya Centres” have a great importance, and their meaning must be fully understood if we would have a clear conception of the Archaic Cosmogony, whose theories have now passed into Occultism. At present, one thing may be stated. The worlds are built neither upon, nor over, nor in the Laya centres, the zero-point being a condition, not any mathematical point.

(beer) Bear in mind that Fohat, the constructive Force of Cosmic Electricity, is said, metaphorically, to have sprung like Rudra from Brahma “from the brain of the Father and the bosom of the Mother,” and then to have metamorphosed himself into a male and a female, i.e., polarity, into positive and negative electricity. He has seven sons who are his brothers; and Fohat is forced to be born time after time whenever any two of his son-brothers indulge in too close contact — whether an embrace or a fight. To avoid this, he binds together and unites those of unlike nature and separates those of similar temperaments. This, of course, relates, as any one can see, to electricity generated by friction and to the law involving attraction between two objects of unlike, and repulsion between those of like polarity. The Seven “Sons-brothers,” however, represent and personify the seven forms of Cosmic magnetism called in practical Occultism the “Seven Radicals,” whose co-operative and active progeny are, among other energies, Electricity, Magnetism, Sound, Light, Heat, Cohesion, etc. Occult Science defines all these as Super-sensuous effects in their hidden behaviour, and as objective phenomena in the world of senses; the former requiring abnormal faculties to perceive them — the latter, our ordinary physical senses. They all pertain to, and are the emanations of, still more supersensuous spiritual qualities, not personated by, but belonging to, real and conscious causes. To attempt a description of such entities would be worse than useless. The reader must bear in mind that, according to our teaching which regards this phenomenal Universe as a great Illusion, the nearer a body is to the Unknown Substance, the more it approaches reality, as being removed the farther
[9:09:06 PM] Thuan Thi Do: http://www.tibettravelplanner.com/mapsoftibet/nepal-tibet-map.htm
[9:24:36 PM] Thuan Thi Do: 4. NGÀI XÂY DỰNG CHÚNG GIỐNG NHƯ NHỮNG BÁNH XE CŨ TRƯỚC, ĐẶT CHÚNG VÀO NHỮNG TRUNG TÂM BẤT DIỆT (IMPERISHABLE CENTRES) (angel). FOHAT ĐĂ XÂY DỰNG CHÚNG THEO CÁCH NÀO? NGÀI GOM GÓP BỤI LỬA (FIERY-DUST). NGÀI TẠO NÊN NHỮNG QUẢ CẦU LỬA (BALLS OF FIRE), CHẠY XUYÊN QUA CHÚNG, XUNG QUANH CHÚNG, TRUYỀN SỰ SỐNG VÀO CHÚNG, LÀM CHO CHÚNG CHUYỂN ĐỘNG; CÁI XOAY CHIỀU NÀY, CÁI XOAY CHIỀU KHÁC. CHÚNG LẠNH, NGÀI LÀM CHÚNG NÓNG LÊN. CHÚNG KHÔ KHAN, NGÀI LÀM CHÚNG ƯỚT, CHÚNG CHIẾU SÁNG, NGÀI QUẠT VÀ LÀM CHO CHÚNG MÁT (beer). ĐÓ LÀ TÁC ĐỘNG CỦA FOHAT TỪ HOÀNG HÔN (TWILIGHT) NÀY ĐẾN HOÀNG HÔN KHÁC SUỐT BẢY ĐẠI KIẾP TRƯỜNG TỒN (SEVEN ETERNITIES) (1
). (angel) Những thế giới được tạo tác “giống như những Bánh Xe cũ”, có nghĩa là giống như những bầu thế giới đă từng xuất hiện trong những Chu Kỳ Khai Nguyên (Manvantaras) trước đây và đă tan ră trong Chu Kỳ Hỗn Nguyên (Pralaya), theo Định Luật thành, trụ, hoại, không (the Law for the birth, growth and decay of everything) cai quản vạn vật trong Vũ Trụ, từ ngôi Mặt Trời chí đến loại côn trùng nhỏ bé nhất. Đó là một công tŕnh tiến hoá diễn ra thường xuyên và luôn luôn đổi mới nhưng c̣n cái Chất Liệu Vật Chất (SubstanceMatter) và Năng Lực vẫn là một và không hề biến đổi. Nhưng Định Luật này hành động trên mỗi hành tinh qua những định luật nhỏ hơn và khác nhau.
Những “Trung Tâm [Laya] Bất Diệt” (“Imperishable [Laya] Centres”), có một tầm quan trọng rất lớn và cần được hiểu rơ. Nếu chúng ta có một nhận thức rơ ràng về khoa Vũ Trụ học Cổ truyền, bây giờ, những lư thuyết này đă biến thành những lư thuyết của Huyền bí học. Các bầu thế giới được tạo tác không phải ở trên hay ở trong những Trung tâm Laya, v́ điểm số không là một trạng thái chứ không phải là một điểm trong toán học. (beer) Nên nhớ rằng Fohat, Mănh Lực tạo tác của Điện lực trong Vũ Trụ, được diễn tả một cách bóng bẩy là “xuất hiện từ Bộ Óc của Từ Phụ và Trong Ḷng Từ Mẫu”, rồi kể từ đó tự biến thành một nam và một nữ, tức lưỡng cực thành điện âm và điện dương. Nó có “Bảy Đứa Con” là anh em của nó, và Fohat bị bắt buộc phải tái sinh nhiều lần liên tiếp: mỗi khi có hai trong những đứa “Con Anh Em” (“Son-Brothers”) tiến sát đến quá gần nhau dù đó là sự hấp dẫn hay xung đột. Để tránh việc ấy, nó kết hợp những “đứa” có tính chất khác nhau và chia rẽ những “đứa” có tính chất giống nhau. Điều này tất nhiên ám chỉ định luật hấp dẫn hai vật có lưỡng cực khác nhau và xô đẩy hai vật có lưỡng cực giống nhau.
Tuy nhiên, Bảy “người Con Anh Em” tiêu biểu và nhân cách hoá bảy loại từ điện của vũ trụ mà những năng lượng biểu lộ gồm có Điện khí, Từ khí, Âm thanh, Ánh sáng, Nhiệt lực, Dẫn lực v.v…Khoa Huyền Môn định nghĩa tất cả những mănh lực đó như kết quả siêu thức trong những tác động tiềm ẩn và như những hiện tượng khách thể ngoại tại trong thế giới giác quan, cái trước cần có những giác quan siêu nhiên mới nhận thức được, c̣n cái sau chỉ cần giác quan thông thường. Tất cả, đều là những biểu lộ của những đặc tính tâm linh siêu thức thuộc về những NGUYÊN NHÂN hữu thức (conscious CAUSE) và THỰC TẠI (ENTITIES) mà người ta không thể nào diễn tả bằng ngôn từ thông thường. Độc giả nên nhớ rằng, giáo lư Huyền môn thường vẫn xem Vũ Trụ hiện tượng như một Đại ẢO ẢNH (Great ILLUSION), một vật thể càng tiến gần đến với cái CHẤT LIỆU BẤT KHẢ TRI (UNKNOWN SUBSTANCE) chừng nào, th́ nó càng đến gần hơn với Thực Tại, v́ nó tách rời xa hơn khỏi cái thế giới Hư Ảo (Maya). Bởi vậy, tuy rằng người ta không thể biết được thành phần nguyên tố vật chất cấu tạo nên những thể bên ngoài do những biểu lộ của chúng trên cơi tâm thức hạ giới này, nhưng theo quan điểm của nhà Huyền môn, chúng cũng có một cơ cấu ngoại tại rơ rệt, nếu không là một cơ cấu vật chất trong vũ trụ tương đối thực thể siêu h́nh theo ư nghĩa nghịch với ư nghĩa cơi giới hiện tượng hữu h́nh.
[10:13:08 PM] Thuan Thi Do: Bailey 143
[10:14:06 PM] *** Call ended, duration 4:09:10 ***