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Alice Bailey & Djwhal Khul - Esoteric Philosophy - Master Index - MIND
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MIND
(page 47 of 62)

minded


Patanjali, 318:lies above and behind the so-called rational mind; the rational mind formulates a question and laysPatanjali, 318:behind the so-called rational mind; the rational mind formulates a question and lays it before thePatanjali, 318:often immediately distorted by the rational mind, yet always embodying a kernel of truth. It is byPatanjali, 318:is by this process, through which the rational mind brings questions to the intuition for solution,Patanjali, 318:work in subordination to the so-called rational mind, it may act directly, as full illumination,Patanjali, 318:and its Results 34. Understanding of the mind-consciousness comes from one-pointed meditation uponPatanjali, 318:of intelligence, of the rational reasoning mind. Hence in the Ageless Wisdom, the Secret DoctrinePatanjali, 318:human beings are frequently called "sons of mind." It is this which gives them their sense ofPatanjali, 320:working out in a man's life and work. For the mind of God is love, and the love of God isPatanjali, 321:choose that line of activity or attitude of mind which produces in us pleasure or pain, is becausePatanjali, 326:writer says in connection with these powers: "A mind whose mind stuff is emergent thinks highly ofPatanjali, 326:in connection with these powers: "A mind whose mind stuff is emergent thinks highly of thesePatanjali, 326:of wealth a pile of wealth. But a yogin whose mind-stuff is concentrated must avoid thesePatanjali, 326:because they become the cause of distracting the mind by the various feelings they excite. But theyPatanjali, 327:of transference (withdrawal or entrance), the mind stuff (or chitta) can enter another body. ThisPatanjali, 327:of the nature, purpose and function of the mind. The basic law of this science can be summed up inPatanjali, 327:embodying some purpose or some desire. The mind vibrates in response to this idea andPatanjali, 327:There is a close connection between the mind and the nervous system so that we have an interestingPatanjali, 327:so that we have an interesting triplicity, The mind, The brain, Nervous system, and this triplicityPatanjali, 327:and this triplicity must be carefully borne in mind by the student of Raja Yoga in the initialPatanjali, 328:engross his attention, [328] The thinker, The mind, The brain, but this will be during thePatanjali, 328:by the Hindu, prana. It is controlled by the mind via the brain; it is the vitality which bringsPatanjali, 329:thus corresponding to the five states of mind, the fifth principle and to the five modifications ofPatanjali, 331:mixed nature of kama-manas, desire and lower mind, which causes the unique problem of humanity. ItPatanjali, 334:may prove useful if the student will bear in mind that the first triplicity of planes are those ofPatanjali, 336:Touch Air. III. Atmic Hearing Ether. II. Monadic Mind Akasha. I. Logoic Synthesis. It will bePatanjali, 337:astral, The speech or formulated thoughts of the mind - mental, The still small voice of the ChristPatanjali, 340:making sanyama on the real modifications of the mind, which are outside, called greatPatanjali, 340:covering which prevents the illumination of the mind, and the other to the state of realizationPatanjali, 342:takes on each and every plane, bearing in mind that this is the case as regards the mindPatanjali, 342:in mind that this is the case as regards the mind apprehension and the modifications of thePatanjali, 342:the modifications of the thinking principle, for mind is the fifth principle, and man is the fivePatanjali, 342:forth on the physical plane. We must bear in mind that this plane is the gross summation of all thePatanjali, 351:being and thus brings in the sixth sense, the mind, as the interpreter and synthesizer of the otherPatanjali, 352:range of vibration opens up when he can use the mind itself, not only as the unifier of all thePatanjali, 352:object of all Raja Yoga practice. Through the mind, the soul realm is cognized, just as through thePatanjali, 352:there comes rapidity of action like that of mind, perception independent of the organs, and masteryPatanjali, 353:the spirit on its own plane. The great "Son of Mind," the thinker on the higher levels of thePatanjali, 353:are: 1. Rapidity of action like that of the mind. The term "swift as a thought" is frequently usedPatanjali, 353:nor is he dependent upon the sixth sense, the mind. With him, the intuition has been developed intoPatanjali, 354:of the reasoning [354] faculty or rationalizing mind is his privilege and right. The mind need noPatanjali, 354:mind is his privilege and right. The mind need no longer be used to apprehend reality, the sensesPatanjali, 354:employ all six but in a different manner. The mind will be utilized as a transmitter to the brainPatanjali, 363:gives the key to the relation between matter and mind, or between substance and its informing soul,Patanjali, 367:of ocean and sky, the innermost part of their mind being marvellously enlarged." It might bePatanjali, 369:place. 10. Desire to live being eternal, these mind-created forms are without known beginning. 11.Patanjali, 369:of the modifications of the chitta or mind stuff). 15. These two, consciousness and form, arePatanjali, 369:of being. 16. The many modifications of the one mind produce the diverse forms, which depend forPatanjali, 369:which depend for existence upon those many mind impulses. 17. These forms are cognized or not,Patanjali, 369:perceiving consciousness. 18. The Lord of the mind, the perceiver, is ever aware of the constantlyPatanjali, 369:is ever aware of the constantly active mind stuff, the effect-producing cause. 19. Because it canPatanjali, 369:can be seen or cognized it is apparent that the mind is not the source of illumination. 20. NeitherPatanjali, 369:is external to itself. 21. If knowledge of the mind (chitta) by a remoter mind is postulated, anPatanjali, 369:If knowledge of the mind (chitta) by a remoter mind is postulated, an infinite number of knowersPatanjali, 369:and freed from objects, reflects itself in the mind stuff, then comes awareness of the Self. 23.Patanjali, 369:then comes awareness of the Self. 23. Then the mind stuff, reflecting both the knower and thePatanjali, 369:and the knowable, becomes omniscient. 24. The mind stuff also, reflecting as it does an infinity ofPatanjali, 369:stuff also, reflecting as it does an infinity of mind impressions, becomes the instrument of thePatanjali, 369:of the man who can discriminate between the mind stuff and the Self, or spiritual man. 26. The mindPatanjali, 369:stuff and the Self, or spiritual man. 26. The mind then tends towards discrimination and increasingPatanjali, 369:Self. 27. Through force of habit, however, the mind will reflect other mental impressions andPatanjali, 369:for the man to do. 32. The modifications of the mind stuff (or qualities of matter) through thePatanjali, 369:is the sequence of the modifications of the mind, likewise terminates, giving place to the EternalPatanjali, 382:ye therefore transformed by the renewing of your mind." Change your line of thought and you willPatanjali, 383:of the prana or life-breath, Steadiness of the mind, Meditation upon light, Purification of thePatanjali, 389:in the three worlds. He dwells on the plane of mind, persists in meditation, creates by an act ofPatanjali, 389:the meaning. It should also be borne in mind that in the fourth book we are dealing with thePatanjali, 392:study and meditation. This is dependent upon the mind alone. It does not depend upon externalPatanjali, 392:hand and to spirit on the other. Meditation, or mind control and thus the creation of thatPatanjali, 394:from different births and times and places those mind-images which are conformable, and may bePatanjali, 394:soul is taught and trained. Just as the dynamic mind-images of desire ripen out in bodilyPatanjali, 395:10. Desire to live being eternal, these mind-created forms are without known beginning. AnotherPatanjali, 395:He discovers that the stream of desire-impelled mind images which occupy his attention and form thePatanjali, 396:of cosmic wind images arising in the Universal Mind, as the result of the activity of that cosmicPatanjali, 396:broader and more general. For the human unit the mind images, the result of desire and of thoughtPatanjali, 396:allure and influence of those greater streams of mind images which eternally exist. Thus only canPatanjali, 397:that four factors contribute to the existence of mind-images, or the forms which come into being asPatanjali, 397:death ensues and the disintegration of that mind-image, the body, takes place. It is interesting toPatanjali, 398:and little by little the formulating of mind images and the production of their effects come to anPatanjali, 399:is no longer attracted outward by the stream of mind-images but is withdrawn, and fixedPatanjali, 399:the control of the vehicle of thought, the mind, and the conquest of the modifications of thePatanjali, 400:is and has, in the present. It must be borne in mind that all these factors which are summed upPatanjali, 401:of the modifications of the chitta or mind stuff). The urge towards involution or towards formPatanjali, 401:manifestation inevitable. The chitta or mind stuff (in the great process of form appropriation) isPatanjali, 401:so dominant, that the many modifications of the mind are all turned towards the same object. WhenPatanjali, 402:one, which predicates the fact of the one Mind, or the one Life being the potent cause of allPatanjali, 402:of light and of life. It should ever be borne in mind, however, that for the two aspects their ownPatanjali, 403:and have form and activity only in so far as the mind of the thinker formulates them. In otherPatanjali, 404:or in process of creation and for them some mind or minds are responsible. It becomes then aPatanjali, 404:says: "Though things are similar, the cause of mind and things is distinct in consequence of thePatanjali, 404:existence of things as objects external to the mind. The Vijnanavadi-Buddhas who maintain thatPatanjali, 404:still the way in which the objects affect the mind, and the way in which the mind is affected byPatanjali, 404:affect the mind, and the way in which the mind is affected by them, are entirely distinct. HencePatanjali, 405:which shows [405] that they are apart from the mind. Again, we often hear more than one personPatanjali, 405:proves the distinction of the object and the mind. Again the seer and the sight, i. e., the mindPatanjali, 405:mind. Again the seer and the sight, i. e., the mind and the object or the instrument of knowledgePatanjali, 406:16. The many modifications of the one mind produce the diverse forms, which depend for existencePatanjali, 406:which depend for existence upon those many mind impulses. In these words, the whole concept isPatanjali, 407:is part of that total. The many minds, from the mind of the atom (recognized by science) to thePatanjali, 407:mind of the atom (recognized by science) to the mind of God Himself, through all grades of thinkers
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