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

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Intellect, 163:apparatus of the instincts, working through the senses, and the brain, and the soul in its turn,Intellect, 169:and finds himself intensely responsive to it; he senses his group relations and responsibilitiesIntellect, 170:thoughts of my heart; neither do the five outer senses take part in this vision... The light IIntellect, 193:higher, and her higher ones to God; her outward senses to her inward, and her inward ones toIntellect, 194:Deity; there is the same transcendence of the senses, the same focusing of the mind at its highestIntellect, 199:sorts of Persons, but those only who keep the Senses and Passions well mortified, who have alreadyIntellect, 201:of attention is away from the things of the senses, no matter how beautiful. The things that theIntellect, 213:the outward-going tendencies of the five senses. So the aspirant is taught the right withdrawal orIntellect, 213:along its five avenues of contact. The five senses are dominated by the sixth sense, the mind, andIntellect, 214:process of abstraction is as follows: The five senses are being steadily synthesized by the sixthIntellect, 220:of the consciousness from the channels of the senses does not involve the withdrawal of the bloodIntellect, 221:and naturally make their impacts upon his senses, but when the psychic world - with its own sightsIntellect, 257:find themselves becoming over-sensitive. The senses work overtime and all their reactions are moreMagic, 13:soul. All I desire to do here is to show the two senses in which the word "psychic" is used. LaterMagic, 63:leads him out of the ever changing world of the senses into the clear light of day and into theMagic, 90:fellow pilgrims that the passing things of the senses I are but trivial, and of no value comparedMagic, 121:in a mirror can be safely trusted with the inner senses. Only he who knoweth the five senses to beMagic, 121:the inner senses. Only he who knoweth the five senses to be illusion, and that naught remainethMagic, 139:It involves the transmutation of the five senses and their extension into the subtler planes soMagic, 146:The form, through the medium of the five senses, becomes aware of the vibratory aspect of all formsMagic, 165:the experience. Within his etheric body, he senses active forces. Sometimes he can localize them,Magic, 227:impressions from the outer world, via the five senses and the brain. This is a negative condition,Magic, 235:and its function as the battleground of the senses, and as the place from which magic is wrought.Magic, 262:of the beginner in the occult life. He senses the law, he realizes the need of raising his key, andMagic, 369:be personal and related to the world of the senses. Does the aspirant refer to his happiness orMagic, 498:that involves the use of the five physical senses of perception lies necessarily out of his reach.Magic, 613:and possesses certain psychic powers and senses which recognize yet fail to interpret the astralMagic, 614:can one who is subject to the illusions of the senses, as are all human creatures, conceive of theMagic, 634:for the first time in the history of the race, senses the vision and has therefore a truer sense ofMagic, 637:and quickly brings the honest disciple to his senses. Let a disciple who is [638] intelligent,Meditation, 172:in manifestation. He broods on the ideals as he senses them; he aims at contacting the UniversalMeditation, 229:The five planes of human evolution. The five senses. The fivefold department of the Mahachohan. TheMeditation, 260:through knowledge acquired by means of the five senses, has learnt [261] that synthesis exists andMeditation, 261:that synthesis exists and has merged those five senses into the synthetic two, that mark the pointMeditation, 291:done this he holds the vibration steady until he senses the Master's answering vibration or thePatanjalithe vrittis (or upon the non-perception of the senses.) 11. Memory is the holding on to that whichPatanjali, 15:Direct cognition through the avenue of the senses, each sense, when in use, putting its user intoPatanjali, 17:sense, and the synthesis of all the five other senses. Result: Correct knowledge. Right use of thePatanjali, 21:the vrittis (or upon the non-perception of the senses). Some explanation as to the nature of thePatanjali, 21:or an assertion of the I-am-I realization, the senses might be active yet the man be unaware ofPatanjali, 21:perceptions which have relation to the five senses) which enables him to recognize the fact. ByPatanjali, 22:It is the negation of the contacts of the senses without the sixth sense, the mind, supersedingPatanjali, 22:with his environment, through the medium of the senses and the mind; [23] The sleep of the soul,Patanjali, 26:to those forms of knowledge with which the senses put a man in contact, they continuously losePatanjali, 26:when he is liberated, and is the master of his senses and of all sense contacts. This does notPatanjali, 27:sense) the same restraint that the five lower senses are subjected to: their outward goingPatanjali, 36:external impressions reach the mind via the senses. When the aspirant to yoga can control hisPatanjali, 36:cannot be known through the medium of the five senses but which the right use of the organ of thePatanjali, 39:astral perception and of the physical senses. The energies producing concretion and the motivePatanjali, 65:and transitory, and in the things of the senses. There is a questioning which is right and proper.Patanjali, 76:forms which appeal to the appetites and to the senses, whether called harmful or not. All alikePatanjali, 79:contacts and through the medium of the five senses comes into touch with the phenomenal world) willPatanjali, 80:its five fold nature. The relation of the five senses (as synthesized here in the region of thePatanjali, 80:the analogy between these five rays and the five senses and the mouth as the organ of speech. AsPatanjali, 80:assumes the position of the ruler of the senses and as the analyzer of all his sense perceptions,Patanjali, 81:the laws whereby all forms come into being. The senses of all yogis are naturally abnormally acutePatanjali, 92:of the will whereby the form is negated by the senses and the knower passes behind it to that whichPatanjali, 93:the physical plane the perceiver uses the five senses in order to arrive at the field of knowledge.Patanjali, 98:aware of after we have employed the five [98] senses; i.e., the rose is the objective tangiblePatanjali, 99:qualities, the tanmatras, the indriyas, or the senses, the sense organs and that which is sensed.Patanjali, 100:The organs, the mind (the aggregate of all senses) egoism, the mind stuff (the cause of allPatanjali, 107:objective world through the medium of his five senses. Objectivity or tangibility becomes known toPatanjali, 108:perception brought about through the use of the senses and the wrong interpretation of the thingsPatanjali, 108:vision are seen in their right proportions. The senses are no longer required by the onlookerPatanjali, 110:from "seeded" meditation to that in which the senses and the mind are superseded, carries us into aPatanjali, 112:8. Hate is aversion for any object of the senses. 9. Intense desire for sentient existence isPatanjali, 112:the perfecting of the bodily powers and of the senses. 44. Spiritual reading results in a contactPatanjali, 112:(or Pratyahara) is the subjugation of the senses by the thinking principle and their withdrawalPatanjali, 132:it; to do this it has first to develop the senses whereby contact and awareness become possible.Patanjali, 132:through which the human being has evolved five senses or avenues of approach to the not-self arePatanjali, 132:mind in connection with the spiritual unit: The senses have to be evolved, Their recognition andPatanjali, 132:succeeds wherein the spiritual man utilizes the senses in the fulfilment of his desire, and in soPatanjali, 132:He cannot dissociate himself from his forms. The senses are part of the forms; they are not thePatanjali, 133:body. 2. On the physical plane he has his five senses, hearing, touch, sight, taste and smell.Patanjali, 136:Union 8. Hate is aversion for any object of the senses. This sutra is the reverse of the precedingPatanjali, 152:he can detach himself from the kingdom of the senses and know himself as the "one who is not thatPatanjali, 152:free and detached and uses the world of the senses as the field of his intelligent activities andPatanjali, 153:that the means of perception are the six senses; i.e. hearing, touch, sight, taste, smell and thePatanjali, 154:the words, "the qualities," "the elements," "the senses," "evolution" and "liberation" express thePatanjali, 154:organs slowly become active; first, the five senses and then when the second quality of rajas orPatanjali, 155:of the world of form, of the elements and of the senses. He uses them; they no longer use him. Patanjali, 155:manifested elements, form, 2. The unspecific the senses, force reactions, the tanmatras, 3. ThePatanjali, 159:aeons to identify himself with the things of the senses and it is this too which eventually bringsPatanjali, 160:all perception, be it through the avenues of the senses or of the lower mind; he is in himselfPatanjali, 162:of explanation and of interpretation, for the senses and [163] all his channels of contact,Patanjali, 167:The organ of perception is the mind and the five senses, and from the standpoint of the soul, theyPatanjali, 183:Right withdrawal. Restraint. Withdrawal of the senses. Here we get back of the physical and thePatanjali, 205:of the organs" has reference specially to the senses and is the result of magnetic purity or thePatanjali, 205:vital body is justly attuned, the organs of the senses are entirely dominated and controlled by thePatanjali, 205:the organs of physical perception or of the five senses is as follows: Correct intellectualPatanjali, 206:body and is allied with one or other of the five senses, Consequent correct reaction of the sensePatanjali, 208:the perfecting of the bodily powers and of the senses. Though the two causes of the perfectingPatanjali, 210:the ten orifices of the physical body, The five senses, through which contact with the physicalPatanjali, 216:of the great world of illusion, the maya of the senses, or to the voice of the ego, using thePatanjali, 229:(or Pratyahara) is the subjugation of the senses by the thinking principle and their withdrawalPatanjali, 229:mind, the thinking principle, so dominates the senses that they have no independent expression ofPatanjali, 229:to subjugate the outgoing tendencies of the five senses must be worked at. So the aspirant isPatanjali, 230:along its five avenues of contact. The five senses are dominated by the sixth sense, the mind andPatanjali, 231:to control the avenues of perception, the five senses. The abstracting of the consciousness intoPatanjali, 231:on this sutra: "Abstraction consists in the senses becoming entirely assimilated to, or controlled
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