| Atom, 111:come much help and illumination to us: "The Maha Yogi, the great ascetic, in whom is centered theFire, 77:paths to Nirvana, and the lowest, in which a yogi - "without teacher and without saving others" -Fire, 81:heart is the great center in man, likewise the Yogi of the heart keeps his central position in theFire, 81:lower existence turn as I have already said, the Yogi of the heart has a heavenly dome above andFire, 196:and their power is derived from the mind, a Yogi may accomplish by the mind only all that may beFire, 1012:the knowledge of this which causes the Eastern yogi to speak of "concentration upon the tip of theHercules, 13:(The Bhagavad Gita, as compiled and adapted by Yogi Ramacharaka). [14] Intellect, 65:mind-stuff. When this has been accomplished, the Yogi knows himself as he is in reality." -Intellect, 158:This produces what, in the Orient, is called the Yogi (the knower of union) and, in the Occident,Intellect, 184:of Oxford, in his introduction to Tibet's Great Yogi, Milarepa, quotes a Hindu teacher in theIntellect, 185:- Evans-Wentz, W. Y., Tibet's Great Yogi, Milarepa, page 5. Intellect, 186:power." - Evans-Wentz, W. Y., Tibet's Great Yogi, Milarepa, pages 32, 33, 35, 38. Thus we have theIntellect, 188:of thinkers. Shankaracharya tells us that: "The Yogi, whose intellect is perfect, contemplates allIntellect, 189:René, in Man and His Becoming, page 254 The Yogi, or the one who has achieved union (for Yoga isIntellect, 190:'It is in two successive phases that the Yogi saps by anticipation the basis of further existencesMeditation, 284:by love and wisdom. The result will be the true Yogi. I would point out here that the true Yogi isMeditation, 284:true Yogi. I would point out here that the true Yogi is he who, after due carrying out of the setPatanjalimind). 3. When this has been accomplished, the Yogi knows himself as he is in reality. 4. Up tillPatanjalithis supercontemplative state is reached, the Yogi acquires pure spiritual realization through thePatanjali, 11:of Union 3. When this has been accomplished, the Yogi knows himself as he is in reality. This mightPatanjali, 13:the practical work to be done, and the embryo yogi can begin his work. The lower forms arePatanjali, 16:or of Analogy. The direct cognition of the yogi or seer, centered in the consciousness of the self,Patanjali, 22:of awareness, which is not the samadhi of the yogi, nor the achievement of one-pointedness such asPatanjali, 23:very real danger; Samadhi, or the sleep of the yogi, the result of the conscious scientificPatanjali, 24:nature which has to be dominated before the yogi can hope to attain liberation from limitation andPatanjali, 26:by the institution of soul impression. The yogi or Master is the result of patient endurance; hisPatanjali, 26:but is one in which they are useful to the yogi when and as he chooses and in so far as he chooses;Patanjali, 35:and is applied to different stages of yogi achievement. This makes it somewhat difficult for thePatanjali, 80:more mentally concentrated, and the advanced yogi can identify himself at any moment with any onePatanjali, 102:this supercontemplative state is reached, the Yogi acquires pure spiritual realization through thePatanjali, 102:to the rhythm of the forms in which the yogi is functioning, and only as they express [103] thePatanjali, 103:of matter and the condition of the bodies of the yogi when in the highest samadhi. Then the sattvicPatanjali, 105:of the purpose of God. This is realized by the yogi who has succeeded in eliminating all forms fromPatanjali, 107:and knowledge itself are transcended and the yogi comes to the great recognition that there isPatanjali, 110:for which we have no adequate terminology. The yogi of the East applies the word Samadhi to thatPatanjali, 112:37. When abstention from theft is perfected, the yogi can have whatever he desires. 38. ByPatanjali, 136:is the reverse of the preceding one. The true yogi neither feels aversion or desire. He is balancedPatanjali, 150:dual inference will cause in the life of the yogi a dual discipline involving a set determinationPatanjali, 151:as they will be seen and met by the non-attached yogi. Nor will further pain-producing causes bePatanjali, 181:emotional man and then to the mental man. The yogi, for instance, has to understand thePatanjali, 197:37. When abstention from theft is perfected, the yogi can have whatever he desires. In this is toPatanjali, 200:of energy and abstention from incontinence, the yogi becomes a creator on the mental plane throughPatanjali, 200:then the three worlds can no longer hold the yogi. We forge our own chains in the furnace of desirePatanjali, 201:plane existence is no longer a problem, and the yogi understands why the past has been and what itsPatanjali, 224:forces. When motionless control is reached, the yogi can withdraw from his physical body at will orPatanjali, 224:the key to all practical occultism and make the yogi a master of life. They are: Sound Number ColorPatanjali, 234:the human eye are negated (or withdrawn) and the yogi can render himself invisible. 22. Karma (orPatanjali, 234:perfectly concentrated meditation on these, the yogi knows the term of his experience in the threePatanjali, 249:comprehend the process. In contemplation, the yogi loses sight of: His brain consciousness or thePatanjali, 249:(kama-manas) vehicle are subdued and the yogi is unaware of them. He is, however, intensely alivePatanjali, 250:aspect of manifestation. Through meditation the yogi knows himself to be light, a point of fieryPatanjali, 252:Raja Yoga system. Through this achievement, the yogi has learnt to differentiate between the objectPatanjali, 252:light, and that light is the great revealer. The yogi, through steady practise in meditation, hasPatanjali, 256:objective the preparation of the would-be yogi. Through keeping the Commandments and the Rules,Patanjali, 259:the mind to rush out through the senses and the yogi tries to control it, that very control itselfPatanjali, 264:nature is grasped by the truly concentrated yogi and the three are seen as they exist and yet arePatanjali, 266:3. Specific use in time conditions. As the yogi one-pointedly concentrates on the form, or object,Patanjali, 267:correctly, all knowledge becomes possible to the yogi, the Eternal Now is a realized fact in naturePatanjali, 268:covers future developments. This will give the yogi the completed chord when the great evolutionaryPatanjali, 272:immediate field of knowledge, however, which the yogi has to master is that of the second aspect.Patanjali, 273:the realm of consciousness is revealed and the yogi is en rapport with the second aspect of his ownPatanjali, 279:of the eight means of yoga is to produce a yogi or trained knower. He is, therefore, one whoPatanjali, 279:the minds of others is only permitted to the yogi in those cases where it is necessary for him toPatanjali, 280:the human eye are negated (or withdrawn) and the yogi can render himself invisible. This is one ofPatanjali, 281:occultist and not the dense tangible sheath. The yogi, through concentration and meditation, hasPatanjali, 284:perfectly concentrated meditation on these, the yogi knows the term of his experience in the threePatanjali, 294:and conscious power of the trained occultist and yogi. From the point of power in the head the yogiPatanjali, 294:yogi. From the point of power in the head the yogi directs all his affairs and undertakings,Patanjali, 308:wheel of rebirth. Hence the emphasis laid by the yogi upon that basic discrimination through whichPatanjali, 310:center and a steady meditation upon it, the yogi can arrest the pangs of hunger and of thirst andPatanjali, 312:to the great pairs of opposites which the yogi has to balance and which he does balance when thePatanjali, 317:On the production of intuitional insight, the yogi comes to know everything." These flashes ofPatanjali, 346:Minuteness - anima. This is the power which the yogi possesses to become as small as an atom, toPatanjali, 356:The inability of matter and form to hold the yogi confined, The powerlessness of substance toPatanjali, 356:The powerlessness of substance to prevent the yogi cognizing any aspect of manifestation hePatanjali, 356:of matter to withstand the will of the yogi. These three factors explain how it is that the adeptPatanjali, 365:it is made apparent that the liberated yogi who has developed the intuition can know all thingsPatanjali, 389:effects of meditation, detailed in Book III. The yogi is now a liberated man, freed from formPatanjali, 392:are set up through causes initiated by the yogi that can serve to hold him to the form side ofPatanjali, 419:is light and life." Then before the liberated yogi a choice is placed. He faces a spiritual problemPatanjali, 427:of yoga, all knowledge becomes available. The yogi is now aware of his essential omnipresence orPsychology2, 164:the means to Yoga as understood by the average yogi or esotericist, and as they can be understoodSoul, 98:activity which accompanies life." - Ramacharaka, Yogi, The Hindu-Yogi Science of Breath, pp. 16,Soul, 98:life." - Ramacharaka, Yogi, The Hindu-Yogi Science of Breath, pp. 16, 17. This prana is thereforeSoul, 103:flame in the heart has been developed in the Yogi Upanishads into the picture of the tongue ofSoul, 103:or less under the control of the will... The Yogi is concerned with the subsidiary nerve centers inSoul, 104:the portion of the head above this point. The Yogi, by a conscious control over the Udana-prana,Soul, 108:by [108] the simple effect of his will, the Yogi only concerns himself with one, leaving the othersSoul, 108:single lamp may supply more than one wick.' 'The Yogi,' says Aniruddha, 'is in direct connection |
