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Alice Bailey & Djwhal Khul - Esoteric Philosophy - Master Index - FORM
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FORM
(page 51 of 69)

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Patanjali, 149:stages of endeavor. Pain is the product of these form activities, for pain is the result of thePatanjali, 149:heredity, environment and type of body, and the form, both of vehicle and group relations, isPatanjali, 151:It is their interplay which produces all the form-producing modifications or activities on thePatanjali, 152:and heard" then he can free himself from all form-limitations and stand apart as the divinePatanjali, 153:he will come to a comprehension of the world of form which has held his spirit a prisoner for soPatanjali, 155:and liberated from the control of the world of form, of the elements and of the senses. He usesPatanjali, 155:into: 1. The specific manifested elements, form, 2. The unspecific the senses, force reactions, thePatanjali, 156:is intended to cover the technicalities of the form aspect of manifestation whether referring toPatanjali, 157:imprisoning of the life of a solar Logos in the form of a solar system, its evolutionaryPatanjali, 157:development through the medium of that form and the eventual perfection and release of that lifePatanjali, 157:perfection and release of that life from the form at the conclusion of a great solar cycle. ThePatanjali, 158:They have to do with consciousness more than form and are the "special modifications of buddhi orPatanjali, 159:which in the process of taking incarnation or form, as we know it, manifests forth as the specificPatanjali, 159:untouchable or unknown God. This is the great form of existence in which our little forms arePatanjali, 161:idea. The thought conveyed here is that every form which passes before the spectator in the greatPatanjali, 161:to work with the force which lies back of every form and not so much with the form which is but thePatanjali, 161:lies back of every form and not so much with the form which is but the effect of some cause. ThisPatanjali, 162:The moods, feelings and desires, which all have form in the astral world, the world of thePatanjali, 167:and from the standpoint of the soul, they form one instrument. For a long period and through manyPatanjali, 168:the human Monad. The union of the soul with the form and its identification with the matter aspect,Patanjali, 169:the stage when the search takes on a different form and the soul itself searches for reality. ItPatanjali, 171:affairs of every day to discriminate between the form and the life, between the soul and the body,Patanjali, 172:familiar to him so that he knows not only the form but the subjective Reality which produces orPatanjali, 172:it and yet desire or "go out" towards the form existence. This too must be overcome before perfectPatanjali, 172:Power the illusory sutratma which bindeth him to form. Like the spider which gathereth up thePatanjali, 177:stage wherein the chela realizes that matter or form have no longer any power over him. He can thenPatanjali, 182:threefold man so that the three sheaths can form a perfect channel for the expression orPatanjali, 185:is regarded by the occult student as only one form which the out going impulses take, and a formPatanjali, 185:form which the out going impulses take, and a form which allies a man closely with the animalPatanjali, 186:real man [186] and which tends to link him to a form and to the physical plane is regarded as aPatanjali, 186:form and to the physical plane is regarded as a form of incontinence. There is physical planePatanjali, 186:and by a study of these five commandments which form the basis of what the Buddhist calls "rightPatanjali, 187:"right conduct," it will be seen [187] that they form the basis of all true law and that theirPatanjali, 187:govern the life of the lower personal self and form the basis of character. The yoga practicesPatanjali, 188:Every sheath has its densest and most tangible form and this must be kept clean, for there is aPatanjali, 189:oneself of one's opportunities and letting them form a background and a basis for all futurePatanjali, 190:according to that thought or idea so will be the form and life-purpose. 2. Thoughts are of twoPatanjali, 190:2. Thoughts are of two kinds; those tending to form-building, to limitation, to physical planePatanjali, 190:the lower three planes and therefore from the form aspect as we know it in the three worlds, andPatanjali, 194:the self deludes itself, and says "I am the form;" Ignorance or avidya, the result of this wrongPatanjali, 194:time the cause of it. The self is clothed in form; it is deluded in the world of illusion. EveryPatanjali, 194:characteristic, of a quality and of an objective form is dependent upon the fact that in thePatanjali, 196:see correctly the amount of the divine which a form (tangible, objective, or of words) clothes. ItPatanjali, 196:to the subject and to contact that which every form veils. It involves also the ability of thePatanjali, 196:also the ability of the aspirant to construct a form (tangible, objective, or of words) which willPatanjali, 196:The present cyclic stage, The nature of form, The manipulation of atomic substance, the adept notPatanjali, 197:A steady endeavor to see the reality in every form. This literally involves a study of the law ofPatanjali, 197:the requirements of spirit so that matter and form can perfectly express the nature of spirit. Patanjali, 200:terms the great teaching that it is desire for form of some kind which brings the spirit intoPatanjali, 200:longing for things, for experience and for form life. When contentment is cultivated and present,Patanjali, 201:and external purification produces aversion for form, both one's own and all forms. This paraphrasePatanjali, 202:of spirit, and which confine it to the form so that it can have neither free ingress nor egress;Patanjali, 202:atoms and molecules which will tend to provide a form through which spirit can adequately function;Patanjali, 202:function; The protection of the purified form from contamination and deterioration. On the Path ofPatanjali, 203:powers. This should be emphasized. Aversion for form or "desirelessness," which is the generic termPatanjali, 204:eventually leads to complete liberation from form. It is not that form or form taking is in itselfPatanjali, 204:to complete liberation from form. It is not that form or form taking is in itself evil. Both formsPatanjali, 204:liberation from form. It is not that form or form taking is in itself evil. Both forms and thePatanjali, 204:learnt the needed lessons in the school of life, form and rebirth become evil and must be relegatedPatanjali, 204:liberated man may choose to limit himself by a form for specific purposes of service is true, butPatanjali, 205:mental plane. Pure desire, freed from love of form on the emotional or astral plane, Correct usePatanjali, 208:are aspiration and purification, yet these two form really only one and are the two aspects of thePatanjali, 210:produces contact with the soul." A symbol is a form of some kind which veils or hides a thought, anPatanjali, 210:down therefore as a general axiom that every form of every kind is a symbol, or the objective veilPatanjali, 210:will be found to refer equally to a human form, which is intended to be the symbol (or made in thePatanjali, 211:in the image) of God; it is an objective [211] form veiling a divine thought, idea or truth, thePatanjali, 211:to bring to perfection, this objective symbolic form. When a man knows that, he ceases to identifyPatanjali, 211:self, using the lower man to veil and hide his form, and daily dealing with that form so that it isPatanjali, 211:and hide his form, and daily dealing with that form so that it is moulded and wrought into anPatanjali, 211:daily life, in the attitude of the man to every form (in the three kingdoms of nature) he contacts.Patanjali, 212:the brain, the mental body and the egoic body form a coherent quiescent unit, alive, alert,Patanjali, 216:essentially in themselves to lack character or form but to be dependent for manifestation uponPatanjali, 220:body. The two parts of the physical vehicle form a unit. 3. The transmission of energy via thePatanjali, 222:upon the brain can be seen as insanity in some form or other, mild or the reverse. A fewPatanjali, 224:be seen to be related to karma, opportunity and form; there are certain words which when rightlyPatanjali, 224:a master of life. They are: Sound Number Color Form Word Life Light Body and these are recognizedPatanjali, 225:through the color or quality of the veiling form and through the form itself. These factors make upPatanjali, 225:or quality of the veiling form and through the form itself. These factors make up the sum total ofPatanjali, 226:one might so call it, is succeeded by one of a form of higher activity. This is literally thePatanjali, 234:which is the reality (or idea embodied in the form), and is unaware of separateness or the personalPatanjali, 234:When concentration, meditation and contemplation form one sequential act, then is sanyama achieved.Patanjali, 234:and the restraining of the mind from its thought-form-making tendency, results eventually in thePatanjali, 234:object are known, their characteristics (or form), their symbolic nature, and their specific use inPatanjali, 234:meditation upon the triple nature of every form, comes the revelation of that which has been and ofPatanjali, 234:meditation upon the distinction between form and body, those properties of the body which make itPatanjali, 234:five forms are the gross nature, the elemental form, the quality, the pervasiveness and the basicPatanjali, 234:and freedom from all hindrances. 46. Symmetry of form, beauty of color, strength and thePatanjali, 244:attempt to arrive at that which lies back of the form considered, or to reach the idea which isPatanjali, 244:to reach the idea which is responsible for the form. This process gradually steps up thePatanjali, 244:at the life side of manifestation instead of the form side. He begins however with the form orPatanjali, 244:of the form side. He begins however with the form or "object." Objects upon which to concentratePatanjali, 245:back of all animated forms. These may take the form of symbols or of words. In one of the PuranasPatanjali, 245:of the fixing of the attention upon a form of God. "The incarnated form of the Exalted One leavesPatanjali, 245:attention upon a form of God. "The incarnated form of the Exalted One leaves one without desire forPatanjali, 245:when the mind stuff is fixed upon this form. And what is this incarnate form of Hari on which onePatanjali, 245:fixed upon this form. And what is this incarnate form of Hari on which one should ponder, let thatPatanjali, 245:Then follows a description of the incarnated form of the Exalted One, concluding with these words:Patanjali, 247:of presented ideas single in intent upon His form, without desire for anything else, that, 0 King,Patanjali, 248:which is the reality (or idea embodied in the form), and is unaware of separateness or of thePatanjali, 248:comprehend this sutra is to realize that every form or object is a manifested life of some kind or
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