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Alice Bailey & Djwhal Khul - Esoteric Philosophy - Master Index - ASPIRANT

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Patanjali, 134:this is a most important fact to note. If the aspirant will regard the development and full use ofPatanjali, 140:principle." [140] This is the first work of the aspirant to yoga. He must realize the nature of thePatanjali, 144:thread or sutratma, for only in this way can the aspirant ascertain the causes lying back of thePatanjali, 145:plane. Therefore it is necessary for the aspirant to lay the axe to the root of the tree, or toPatanjali, 152:the three worlds (which is all that concerns the aspirant at this stage) he is the highest factorPatanjali, 160:as an affirmation and used constantly by the aspirant will eventually demonstrate to him the truthPatanjali, 166:of the great world of effects and to tempt the aspirant to an investigation of the world of causes;Patanjali, 171:tested out in an effort to prove the truth. The aspirant then definitely assumes the attitude ofPatanjali, 171:of this method eventuates in the entrance of the aspirant into an entirely new dimension and hisPatanjali, 174:This becomes terribly true in the case of an aspirant and of a disciple. His sense of valuesPatanjali, 178:possible. The practice of the means, leads the aspirant to a scientific understanding of thePatanjali, 178:the world wherein the soul normally moves. The aspirant becomes aware of a part of himself, [179]Patanjali, 180:about by the ego within the purified and earnest aspirant, are: 1. Enlightenment. The light in thePatanjali, 181:breathing exercises, for instance, has led the aspirant frequently to concentrate upon the physicalPatanjali, 182:of the Bible and cover the daily life of the aspirant, as it affects those around him, and his ownPatanjali, 186:of the desire nature and this, to the true aspirant, is likewise regarded as incontinence. III.Patanjali, 187:which so much interest the western thinker and aspirant, and which lure him on with their apparentPatanjali, 189:as correct and just, and as those in which the aspirant can best work out his problem and achievePatanjali, 189:towards the objective must be so profound in the aspirant to yoga that no difficulties can turn himPatanjali, 190:Master within the heart; eventually bringing the aspirant into the group of some adept or spiritualPatanjali, 193:or covetousness. No excuse is left to the aspirant, and the truth is borne in on him thatPatanjali, 195:love, the practical endeavor on the part of the aspirant to be at one with all beings. He beginsPatanjali, 195:this by the condition of the mind-state of the aspirant or yogin. Patanjali, 195:of truth is one of the great problems which the aspirant has to solve, and he who attempts to speakPatanjali, 196:involves the ability of the perceiver or aspirant to see correctly the amount of the divine which aPatanjali, 196:form veils. It involves also the ability of the aspirant to construct a form (tangible, objective,Patanjali, 196:he does through certain words and acts. For the aspirant, the development of this capacity comesPatanjali, 197:to the great law of supply and demand. When the aspirant has learned to "desire nothing for thePatanjali, 197:theft on the emotional or mental planes. The aspirant takes nothing; [198] emotional benefits, suchPatanjali, 199:short cycle of lives, however, in which the aspirant fits himself to tread the path, he may have toPatanjali, 199:law of the land is characteristic of every true aspirant. Apart from a consideration of thisPatanjali, 199:of energy, there is another angle from which the aspirant approaches the problem and that is thePatanjali, 203:the lower psychic powers and seeks to train the aspirant in the laws of the spiritual life. ThisPatanjali, 207:are making themselves felt in the life of the aspirant, he nears a certain climax which is a suddenPatanjali, 208:is the first meaning and the one with which the aspirant [209] is most concerned. It is calledPatanjali, 214:importance, and that the position in which the aspirant can the soonest forget that he possesses aPatanjali, 214:dropped is the best posture for the occidental aspirant. In the East there is a science of posturesPatanjali, 223:are regarded by him as enemies. With these the aspirant to the mysteries of the Brotherhood of thePatanjali, 223:developments and knowledge which come to the aspirant when he is ready (having attended to thePatanjali, 224:ideal condition is here dealt with and that no aspirant can achieve this means of yoga withoutPatanjali, 226:in the next two sutras. The work of the average aspirant is most frequently given to preparing thePatanjali, 229:of the five senses must be worked at. So the aspirant is taught the right withdrawal or abstractionPatanjali, 230:consciousness and the perceptive faculty of the aspirant is synthesized in the head, and turnsPatanjali, 232:methods whereby the mind is controlled and the aspirant becomes complete master of the entire lowerPatanjali, 234:steadily and unwaveringly upon that which the aspirant chooses. This first step is one of the mostPatanjali, 244:the mind back to that "object" upon which the aspirant has chosen to concentrate. The stages inPatanjali, 244:steps up the consciousness and enables the aspirant to arrive at the life side of manifestationPatanjali, 245:concentration is expressed most beautifully. The aspirant is told, after he has made use of thePatanjali, 246:the mind into a controlled condition so that the aspirant can make it adjust what he chooses. ThePatanjali, 246:four types of objects mentioned above carry the aspirant gradually inwards and enable him toPatanjali, 255:growth and unfoldment is dealt with here and the aspirant is reminded that nothing is accomplishedPatanjali, 255:of long and steady effort. One thing that every aspirant to the mysteries should remember is thatPatanjali, 255:of the great processes of nature. All that the aspirant has to do is to provide the rightPatanjali, 255:of a little every day, are of more value to the aspirant than the violent rushing forward and thePatanjali, 256:his consciousness and center it in the head, the aspirant is enabled to take full advantage of, andPatanjali, 258:and experiences to take place; these put the aspirant more consciously en rapport with the interiorPatanjali, 259:largely upon the point in evolution the aspirant has reached, the trend of his daily thought, andPatanjali, 263:one which will be eventually achieved by every aspirant! But first, however, the habit ofPatanjali, 263:of the mind condition under consideration. The aspirant is now deliberately unconscious of allPatanjali, 269:one of the most useful activities the would-be aspirant can undertake. An understanding of thePatanjali, 270:each other will be developed and the life of the aspirant will be stabilized and adjusted so thatPatanjali, 284:deals primarily with the present life of the aspirant or seer. He knows that every event in thatPatanjali, 287:previous attainment. In that, the nature of the aspirant is being trained to harmonious peacefulPatanjali, 288:of charity immortal." Through dispassion, the aspirant and server stands free from the karmicPatanjali, 289:for its objective the following: Training the aspirant so that he can enter into subtler realms.Patanjali, 289:Awakening the light in the head so that the aspirant can become a radiant center of light andPatanjali, 295:the unfoldments and developments [295] which the aspirant desires are brought about. ThroughPatanjali, 296:between the eyebrows, and in time reveals to the aspirant, the exit at the top of the head, whichPatanjali, 302:mother of forms (the moon) will reveal to the aspirant the nature and purpose of form." If thePatanjali, 304:they are the five which most closely concern the aspirant, and which are the most dominant in thePatanjali, 304:head center - 1000 petals. With these five, the aspirant is primarily concerned. The center calledPatanjali, 309:for the life of sensuous perception. When the aspirant can grasp the place that desire plays in hisPatanjali, 312:or desire plane, within the astral body of the aspirant, must this balancing process be wrought outPatanjali, 312:After achieving some measure of equilibrium, the aspirant learns to perfect that balancing processPatanjali, 312:is the physical correspondence to the point the aspirant has reached. He stands erect and unshakenPatanjali, 313:Here it might briefly be stated that when the aspirant is aware of the light in the head, and canPatanjali, 313:and waxes and develops a dual function. The aspirant becomes a light or lamp set in a [314] darkPatanjali, 316:the intended investigation or development, the aspirant becomes aware of the light in the head.Patanjali, 316:knowledge is the next type utilized by the aspirant. The light having been contacted, is used, andPatanjali, 316:upon either side of the razor edged path the aspirant is endeavoring to tread, and at first thisPatanjali, 317:shines forth in a continuous stream until the aspirant walks in the full light of day. When thePatanjali, 317:day. When the intuition begins to function, the aspirant has to learn to utilize it by turning thePatanjali, 322:intuitional knowledge. Through meditation the aspirant becomes aware of the counterparts of thePatanjali, 323:worlds altogether. This is a hard lesson for the aspirant to grasp. He is apt to think that aPatanjali, 326:opposite and [326] inevitably will, should the aspirant be attracted by, or attached to, any ofPatanjali, 326:samadhi is suspended." It is of value to the aspirant to know what these powers are, how to controlPatanjali, 331:which snares the pilgrim for so long. When the aspirant can walk in the light, having found thePatanjali, 336:the other gives the macrocosmic, and as the aspirant is one who seeks to function as "free in thePatanjali, 336:This might also be grasped mystically by the aspirant when he realizes that when the voices ofPatanjali, 337:on the physical is the greatest diversity. The aspirant has to develop the power to distinguishPatanjali, 337:of consciousness. Only the true mystic and aspirant will comprehend the nature of thesePatanjali, 345:which is possible to the faithful intelligent aspirant. They are as follows: "Thus his realizationPatanjali, 352:realized, the infinite possibilities open to the aspirant, begin to appear. Later to the advancedPatanjali, 358:The first great realization which the aspirant has to achieve is that of omnipresence; he has toPatanjali, 361:presiding deities whose voices seek to lure the aspirant off the path into the realm of illusion.Patanjali, 366:of mystery. Yet so it is and will be. When the aspirant has reached his goal he knows the truePatanjali, 367:him the true realities. "I am That," says the aspirant and seeks to know himself as he truly is, aPatanjali, 378:human and superhuman. The goal of the true aspirant is the unfoldment of these higher powers whichPatanjali, 379:form part of the great illusion and to the true aspirant constitute a limitation. In the sutra wePatanjali, 384:specifically to that stage in the life of the aspirant in which he is upon the probationary path,
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