|Patanjali, 36:faculty of the mind-stuff (or chitta) to take form or to modify itself according to the externalPatanjali, 39:and discern what that monad perceives. The first form of realization comes to those who are inPatanjali, 41:of the spirit or Father aspect begins to form part of the brain content of the Adept or Master. HePatanjali, 49:physical plane existence, and the desire for the form aspect in its many variations has for him noPatanjali, 56:used, releases the soul from the limitations of form in the three worlds. The AUM is thePatanjali, 56:of the inner Identity, of the soul within the form, the son of mind, the solar angel, the fifthPatanjali, 56:His own essential divinity, The purpose of the form-taking process,  The constitution andPatanjali, 57:the relation of the divine self or spirit to the form, its polar opposite. This relation, in itsPatanjali, 57:H. P. Blavatsky: "Life we look upon as the One Form of Existence, manifesting in what we callPatanjali, 66:to achieve. It is literally the thought-form-making tendency of the mind stuff which has also beenPatanjali, 67:As long as the thinker identifies himself with form, as long as the lesser lives of the lowerPatanjali, 67:the lens of the eye, the aspect of the tangible form, upon  the wonderful film which every manPatanjali, 86:be called the imagination, bringing its own form of knowledge. Imagination involves certain mentalPatanjali, 86:then the utilization of the invoked image as a form, through which a new realm of realization mayPatanjali, 89:five great aspects: Forms, The constituents of form, Forces, Groups, Energy. Man must understandPatanjali, 89:all his sheaths. This concerns his knowledge of form. He discovers that forms are made of atoms orPatanjali, 89:This knowledge concerns the constituents of form. He arrives next at an understanding of thePatanjali, 89:the activity and the quality of the atoms which form the sheath or sheaths. This knowledge concernsPatanjali, 91:two divine manifestations the whole range of form is found. The occult student has to realize thatPatanjali, 92:sixth sense, the mind, in appreciation of the form and its constituents; Concentration, an act ofPatanjali, 92:Concentration, an act of the will whereby the form is negated by the senses and the knower passesPatanjali, 92:is arrived at, - knowledge of that which the form (or field of knowledge) is seeking to express, -Patanjali, 92:which is identical with the soul within the form. The two are then one and complete realization isPatanjali, 92:see, hear and touch each other. A superficial form-recognition is the result. But another stage isPatanjali, 92:is possible wherein a man can pass behind the form and arrive at that which is the quality of hisPatanjali, 93:three are seen as lower and as constituting the form aspect does the perceiver arrive at aPatanjali, 94:which lies back of the field of knowledge (or form). This constitutes the nature of the soul withinPatanjali, 94:constitutes the nature of the soul within the form, and is, potentially and in fact, omniscient andPatanjali, 94:and omnipresent. Having reached the soul in any form and contacted it through the medium of his ownPatanjali, 95:first of all, of awareness of the external form, then a passing beyond the external form to thePatanjali, 95:form, then a passing beyond the external form to the internal state of that form, to that whichPatanjali, 95:the external form to the internal state of that form, to that which produces externality (beingPatanjali, 95:this sutra: The idea The cause of the objective form. The word The sound which produces form. ThePatanjali, 95:form. The word The sound which produces form. The object The form produced by the sound to expressPatanjali, 95:The sound which produces form. The object The form produced by the sound to express the idea.Patanjali, 95:the occultist works inwards from the external form in order to discover the sound which created it,Patanjali, 96:which gave rise to the sound, thus producing the form. In creative work, the adept starts on thePatanjali, 96:- knowing the idea which he seeks to embody in form - he utters certain words or sounds and thusPatanjali, 96:forces which produce (through their interplay) a form of some kind. The higher the level on whichPatanjali, 96:of the atoms composing any tangible form, and can advance further and enter into the consciousnessPatanjali, 98:senses; i.e., the rose is the objective tangible form; its scent is the "thing subtle" back of thePatanjali, 98:its scent is the "thing subtle" back of the form. This expresses its quality to the occultist andPatanjali, 98:manifestation. The grosser elements produce the form; but within that gross form is a subtler onePatanjali, 98:elements produce the form; but within that gross form is a subtler one which we can only contactPatanjali, 98:will find that we can meditate upon the external form of God in Nature both with and withoutPatanjali, 99:into the heart of the innermost: The gross - form, bhutas, rational tangible sheaths. The subtle -Patanjali, 99:united with spirit, undifferentiated yet without form or distinguishing mark. Behind these threePatanjali, 101:stages which lead a man out of the world of form into the realm of the formless. Students will findPatanjali, 101:to be seen, then there is as yet a condition of form perception. Only when all forms and the fieldPatanjali, 104:The world of illusion, or the world of form must be "exactly known!' This means, literally, thatPatanjali, 104:means, literally, that the relation of every form to  its name or originating word must bePatanjali, 105:the summation of the evolutionary process every form of divine manifestation must respond exactlyPatanjali, 105:are hinted at. The idea, The word, The resultant form. They also inevitably bring with them anotherPatanjali, 105:The truth is known and the cause of every form in all the kingdoms of nature stands revealed. ThisPatanjali, 106:of God and of spirit, independent of matter or form) is impossible. The testimony of the agesPatanjali, 112:is attachment. This is inherent in every form, is self-perpetuating, and known even to the veryPatanjali, 112:and external purification produces aversion for form, both one's own and all forms. 41. ThroughPatanjali, 121:the inner impulses. In its ancient and simplest form it was the yoga of the third or Lemurian rootPatanjali, 123:heart of his brother, and God as seen in every form. Fiery aspiration is the sublimation of karmaPatanjali, 124:and occult preliminary thereto. Every form is the result of thought and of sound. Every form veilsPatanjali, 124:is the result of thought and of sound. Every form veils or conceals an idea or concept. Every form,Patanjali, 124:form veils or conceals an idea or concept. Every form, therefore, is but the symbol or attemptedPatanjali, 125:him to ascertain that which lies back of any form in any kingdom of nature and thus ascertain thePatanjali, 125:to look for the specific impulse latent in every form. He can begin practically to do this in thePatanjali, 125:is. He can look for the idea which his brother's form veils; he can search for God behind the bodyPatanjali, 125:true spiritual man? Do I see God back of every form and circumstance in my daily contacts?  Patanjali, 129:great basic condition which is the limitation of form itself, avidya or ignorance. The aspirant isPatanjali, 129:absorbs them, The fact of the limitations which form-taking necessitates. The above two factorsPatanjali, 129:the planetary Logos, a man or an atom. Every form of divine life (the infinitesimally small and thePatanjali, 129:the struggle of the spiritual unit within the form can bring about eventual release. For the timePatanjali, 130:and liberty.  First the sphere of its own form is the sole thing it is aware of and it remainsPatanjali, 132:of Spirit itself and a necessary corollary of form-taking. The spiritual unit is born blind andPatanjali, 132:unit is born blind and senseless. It comes into form at the beginning of the ages and cycles ofPatanjali, 132:the mistake of regarding himself as the material form, and this he does for many cycles. He has noPatanjali, 133:not the spiritual man, the  dweller in the form. They are part of the not-self and the mediumPatanjali, 135:covering the outgoing tendency of spirit towards form life. It may mean the delight of a cannibalPatanjali, 136:forms. Hate is the result of concentration upon form and of a forgetfulness of that which everyPatanjali, 136:form and of a forgetfulness of that which every form (in more or less degree) reveals; hate is thePatanjali, 136:first murder, or the destruction of a brother's form. This should be carefully considered, Patanjali, 137:is attachment. This is inherent in every form, is self-perpetuating, and known even to the veryPatanjali, 137:and known even to the very wise. This form of attachment is the basic cause of all manifestation.Patanjali, 137:why even "the very wise" are subject to it. This form of attachment is an automaticPatanjali, 138:is generally recognized that the dweller in the form of man has outgrown the third or animalPatanjali, 138:When the life or Spirit withdraws itself, the form dies, occultly. When the thought of the ego orPatanjali, 138:towards the matter of the three worlds and so no form-building and form-attachment is therePatanjali, 138:of the three worlds and so no form-building and form-attachment is there possible. This is in linePatanjali, 139:to its own self-development. Attachment to form or the attraction of form for Spirit is the greatPatanjali, 139:Attachment to form or the attraction of form for Spirit is the great involutionary impulse.Patanjali, 139:is the great involutionary impulse. Repulsion of form and consequent form disintegration is thePatanjali, 139:impulse. Repulsion of form and consequent form disintegration is the great evolutionary urge. Patanjali, 139:those which exist in a dormant condition in the form of impressions, whereas the second are thosePatanjali, 140:four noble truths and the four basic elements form the sum total of this knowledge. The four vidyasPatanjali, 141:magic. True mahayoga  has to do with the form (2nd aspect) and its adaptation to Spirit andPatanjali, 143:tied to the wheel of rebirth and be condemned to form-taking. The student should carefully notePatanjali, 146:manifests through the Son. Evil relates to the form, to the vehicle, and to matter and reallyPatanjali, 147: limited, and imprisoned and blinded by his form, that is the power of evil over him. If he isPatanjali, 147:forms. The student needs to remember that every form on every plane is thus characterized, and thisPatanjali, 147:characterized, and this is true of the highest form as of the lowest, the manifestation of thesePatanjali, 147:it becomes increasingly apparent how every form through which he, the divine spiritual man isPatanjali, 148:as yet, for we cannot think except in terms of form, however, transcendental those forms may be.