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Alice Bailey & Djwhal Khul - Esoteric Philosophy - Master Index - FORMS
formlessness

FORMS
(page 24 of 35)

formula


Patanjali, 54:Life itself as It is breathed forth into all forms. It is the Word of the second aspect, and justPatanjali, 55:Nature when rightly [55] emanated provides the forms which are intended to reveal the soul orPatanjali, 57:[57] The constitution and nature of those forms, The reality of consciousness, or the relation ofPatanjali, 67:that attitude which never identifies itself with forms of any kind, but which is ever detached andPatanjali, 68:ultimately will reveal the health aura of all forms in the four kingdoms of nature, which willPatanjali, 68:and error until that time when the higher forms of vision, enumerated below, supersede them. ThesePatanjali, 68:enumerated below, supersede them. These higher forms of sight include the others. Pure vision. ThisPatanjali, 73:truth regarding reality or God can be known. All forms exist in order to express truth. By thePatanjali, 74:realizes [74] what principle his various forms, sheaths, or bodies are intended to express, then hePatanjali, 75:in regard to pleasure or pain, or towards all forms of good or evil. In this sutra we are dealingPatanjali, 75:of that body is towards all other objective forms, and it is apt (in its unregenerate state) toPatanjali, 76:but emancipation from all the physical forms which that energy may take, eventuates when dispassionPatanjali, 76:when dispassion towards these objective forms is practiced. It might be useful if we note that thePatanjali, 76:appetites and dispassion in regard to all forms which appeal to the appetites and to the senses,Patanjali, 77:life and the relationship existing between all forms wherein the life of God is found. He becomes aPatanjali, 78:mind can be trained to steadiness through those forms of concentration which have relation to thePatanjali, 78:the sense perceptions. We are dealing with those forms of unfoldment [79] and of control whichPatanjali, 81:achieve an understanding of the laws whereby all forms come into being. The senses of all yogis arePatanjali, 81:in regard to pleasure or pain, or towards all forms of good or evil. Method II. Sutra 34. Center atPatanjali, 81:mind can be trained to steadiness through those forms of concentration which have relation to thePatanjali, 82:manner and these vibration-waves assume the forms we call the petals of the lotus. [83] Each lotusPatanjali, 89:God. This knowledge covers five great aspects: Forms, The constituents of form, Forces, Groups,Patanjali, 89:his knowledge of form. He discovers that forms are made of atoms or "points of energy" and that allPatanjali, 89:made of atoms or "points of energy" and that all forms are alike in this respect. This knowledgePatanjali, 89:of the energy of the atoms which constitute his forms, or, in other words, at a knowledge of thePatanjali, 89:concerns forces. Later he discovers analogous forms with analogous vibration and forcePatanjali, 90:at a knowledge [90] of that which concerns all forms, controls all forces and is the motive powerPatanjali, 91:is found. The occult student has to realize that forms are diverse and many, but that all souls arePatanjali, 94:faculty, and its ability to create thought forms, Without an object or seedless, and thereforePatanjali, 96:to grasp the elementary facts concerning all forms and to familiarize themselves in theirPatanjali, 97:of causes. This is pure contemplation, free from forms and thought. In it the perceiver looks outPatanjali, 100:seed. The last four sutras have dealt with those forms of concentration which have been built upPatanjali, 101:and the steps, stages, objects, seeds, organs, forms (subtle or gross) will all be lost sight ofPatanjali, 101:a condition of form perception. Only when all forms and the field of knowledge itself are lostPatanjali, 102:that sattva has reference to the rhythm of the forms in which the yogi is functioning, and only asPatanjali, 104:in dissociating himself [104] from all forms, and in identifying himself with the formless. He hasPatanjali, 105:by the yogi who has succeeded in eliminating all forms from his consciousness and has become awarePatanjali, 105:has become aware of that which lies back of all forms. How he does this is revealed by the secondPatanjali, 106:Only the man, however, who can pass behind all forms and can transcend all the limitations in thePatanjali, 108:of our planet and its inhabitants, and with forms created by those vibratory impulses which expressPatanjali, 108:of the things sensed, these thought forms are in themselves distortions of the reality, and expressPatanjali, 108:is not used by it) that he contacts the thought forms created by the guides of the race and justlyPatanjali, 112:aversion for form, both one's own and all forms. 41. Through purification comes also a quietPatanjali, 125:on all the planes of our solar system, wherein forms are found whether created by God, man or deva.Patanjali, 125:of chelaship has to learn to separate the many forms into certain specific groups standing forPatanjali, 130:though the basic laws hold good for all forms of divine life) gradually becomes aware of himself asPatanjali, 132:reality, He cannot dissociate himself from his forms. The senses are part of the forms; they arePatanjali, 132:from his forms. The senses are part of the forms; they are not the spiritual man, the [133] dwellerPatanjali, 135:pleasure cover all the attachments which a man forms from the savage state of infant humanity up toPatanjali, 136:whereas love reveals the unity underlying all forms. Hate is the result of concentration upon formPatanjali, 137:plane so that one is no longer held by the forms of that plane and withdrawal becomes possible.Patanjali, 138:specific plane or through any specific group of forms is not right when that sphere ofPatanjali, 138:is outgrown, and when any peculiar set of forms have served their purpose of providing media forPatanjali, 138:evil is but a tendency to revert to the use of forms and practices which the Indweller hasPatanjali, 138:adept, therefore, has transcended attachment to forms on three planes (physical, astral and mental)Patanjali, 138:mental) and has killed out all longing for the forms of those planes. When the life or SpiritPatanjali, 140:the seeds which produce the "obstacle-producing forms," then they can be exterminated in the latentPatanjali, 142:and through subjection to a world of tangible forms, our physical plane activities are governed byPatanjali, 146:the one principle, to the reality indwelling all forms, to the Spirit of man as it reveals itselfPatanjali, 147:If he is aware of his own self, unfettered by forms, and free from the thralldom of matter that isPatanjali, 147:activity and inertia, and are inherent in all forms. The student needs to remember that every formPatanjali, 148:the factor which carries all life through all forms to the consummation. Let us bear in mind here,Patanjali, 148:in terms of form, however, transcendental those forms may be. Only those souls who have attainedPatanjali, 152:man identifying himself with his objective forms in the three worlds and with the realm ofPatanjali, 152:and with the realm of phenomena in which those forms have their activities. When he can detachPatanjali, 152:as the divine perceiver and actor. He will use forms as he desires in order to attain certainPatanjali, 152:which is perceived, The Thinker Thought Thought forms, The Knower Knowledge The field of knowledge,Patanjali, 153:maya or world of illusion which is composed of forms of every kind, built of substance which mustPatanjali, 153:tattvas or force differentiations in their seven forms. Through an understanding of the nature andPatanjali, 154:cosmos. First inertia distinguishes him, and his forms are of so heavy and gross a nature that manyPatanjali, 154:and air play their part in the building of his forms and are incorporated into his very being. HisPatanjali, 154:the Perceiver and that which he perceives as his forms and their world of being. The sixth sensePatanjali, 155:on at the spectacle and sees to it that those forms through which he is active in the world ofPatanjali, 156:We are here dealing with the great illusion of forms with which the Real Man identifies himself toPatanjali, 158:the force display which produces the specific forms. Technically these are called in the HinduPatanjali, 159:the great form of existence in which our little forms are found. This is the sum total of thePatanjali, 161:The spectator passes gradually from the forms and their true significance in his own immediatePatanjali, 161:and in his own tiny world, through the various forms of the world process until the world of causesPatanjali, 161:a secondary position. He perceives first the forms in the three worlds. Gradually then he becomesPatanjali, 162:in order to perceive presented ideas or thought forms. For purposes of clarification it might bePatanjali, 162:presented ideas fall into five groups of thought forms: The tangible objective forms in thePatanjali, 162:groups of thought forms: The tangible objective forms in the physical world of every day. WithPatanjali, 162:world, the world of the emotions. The thought forms in their myriad distinctions which crowd thePatanjali, 162:achieves knowledge of the not-self. The thought forms which he can create himself after he hasPatanjali, 164:whose body he is but an atom. The whole world of forms is the result of the thought activity ofPatanjali, 165:matter, he is freed from the control of those forms which hold the majority of men captive in thePatanjali, 165:sway or affect him; and the myriad thought forms which are the result of these currents in thePatanjali, 168:era of criticism and polemical discussion, as it forms part of the planetary discriminativePatanjali, 168:aspect and not with the phenomenal world of forms. This later stage is greatly aided and hastenedPatanjali, 169:or illusion. He is imprisoned by his own thought forms and [170] thought creations and in those ofPatanjali, 170:he can distinguish between himself and those forms, then the process of liberation can proceed andPatanjali, 171:and not with those of the great maya or world of forms. This distinction is at first theoretical,Patanjali, 172:which produces or causes the existence of the forms. Then he passes on to the cultivation of thePatanjali, 172:serveth to extract the life from out of the forms of maya. A moment of great portent must takePatanjali, 172:so the chela withdraweth himself from all the forms in the three realms of being which havePatanjali, 181:remembering that it is only as the lower man forms a coherent rhythmic instrument that it becomesPatanjali, 184:a man's physical acts as they relate to all forms of divine [185] manifestation and concernsPatanjali, 185:a man's belief regarding God, people, things and forms through the medium of the tongue and voice.Patanjali, 185:animal kingdom. Any impulse which concerns the forms and the real man [186] and which tends to linkPatanjali, 188:then he can safely proceed with the forms and rituals of practical yoga, but not till then. It is
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