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  • Title: Occult Significance of the Bhagavad Gita: Lecture 1 of 9
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    • song, said that he must frankly consider himself happy to have lived
    • descended from the same ancestors as himself, men in whose veins
    • this battle with his brothers but take up his bow and hurl himself
    • further descriptions. The one is taken from the book itself, the
    • things. He begs Krishna to show himself to him in such manner as he
    • were forced upon it because this soul feels itself related to a
    • himself up to Arjuna, to whom has to be imparted an understanding of
    • is true. Once upon a time man did not say “I” to himself
    • itself. He felt as a soul would feel if its body, which is its
    • this, “I recognize nothing else than myself, and I admit the
    • one not yet understanding himself as an ego but who now has to do so.
    • admitting of nothing but himself, even requiring others to admit of
    • before a Being who demands to be recognized only as his own Self. Let him
    • “How can we designate what Krishna says of himself and for
  • Title: Occult Significance of the Bhagavad Gita: Lecture 2 of 9
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    • scoff if they will! One who would prepare himself for an occult
    • its innermost core, for he has to say to himself, “Brother
    • shaken and then the tribe itself will wither away and be destroyed,
    • will everything be imperiled — man himself, the law, the whole
    • says Arjuna to himself, “if blood fights against blood?”
    • standpoint, then you can go and give yourself up to your duty. You
    • the deepest bitterness that you have to separate yourself from space
    • say to yourself, “Perhaps all this is only I myself; perhaps
    • you open yourself to the regions of the spiritual and know that your
    • Now for the first time you feel yourself inspired. Before, you were
    • stage shows itself at once as a necessary consequence of the deeply
    • to himself that even though Arjuna will in the end reach the very
    • content is true or untrue. Arjuna's path must start from himself,
    • must be assumed to have in himself what a man can and must have if he
    • itself in an expanded ego. It grows into a wider consciousness. The
    • and knows in himself, but lives and feels and knows together
    • attain this level he must be able to identify himself with the soul
    • training, he can lift himself above the ordinary consciousness that
    • can learn to look at himself from outside. He becomes aware of being
    • able to look back at himself just as he ordinarily looks at things
    • Maximum number of matches per file exceeded.
  • Title: Occult Significance of the Bhagavad Gita: Lecture 3 of 9
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    • carries in itself. It must be admitted that such an attitude can
    • himself, “I have not been dreaming about this problem, nor was
    • himself, “When I was not there with my intelligence, my
    • realize that our everyday consciousness itself seems like a dream
    • ego, the self, that we have acquired in this world. If a person wants
    • this self behind. That, however, is a difficult thing to do
    • because man would never have developed this self if he did not feel
    • there is only one way. He must have developed this self more strongly
    • you will find it amounts to this, that the self must be made stronger
    • self by our exercises, and have an excess of self-reliance in us that
    • else — our expanded and strengthened self-consciousness. It is
    • realm of dream-life with an expanded, strengthened self. The result
    • through his destiny he has a more powerful self in that realm than he
    • Krishna at once receives him. Krishna lifts him out of the self he
    • from what he would have been if with his expanded self he had not met
    • Krishna. In that case he would certainly have said to himself, “Blood
    • himself, “Away with all I hold sacred; with all the traditions
    • that have been handed down to me. I will hurl myself into the
    • whereby he makes himself visible to Arjuna. To make this thought
    • we had not received something from the sense-world itself that formed
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 4 of 9
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    • intensified self-consciousness. There must be a stronger and fuller
    • In our age this excess of self-consciousness is drawn forth from our
    • intensifying one's inner self.
    • human soul to intensify its self-consciousness by such occult
    • something else was still present in the self; I mean, primeval
    • power is actually a stronger kind of self-consciousness. It is as
    • power to surcharge the soul with selfhood. Today man can again
    • develop in himself such surplus forces if he will go through the
    • self-sufficient. Yet this comparison ought to give us food for
    • see the effects of light but light itself speeds invisibly through
    • of light from the glittering particles of dust, the light itself
    • begin to see the light itself. There he is surrounded by flowing
    • we shall perceive the flowing of life itself. Thus we may
    • enough. The occultist himself knows how easily such objections are
    • strengthened self-consciousness we mentioned yesterday. We have need
    • self. Then we may really be in a position to say that here in the
    • truths when we have discovered them in ourselves, in our own self.
    • occultist who would set himself to making as few judgments as
  • Title: Occult Significance of the Bhagavad Gita: Lecture 5 of 9
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    • only boundaries set by the human soul itself. Just as in earlier
    • A Road to Self-Knowledge.
    • self-consciousness, the pride of mankind in this era of our
    • this is contrary to the child's nature, since he himself has observed
    • himself allows Darwinism to speak through every page of his writing.
    • We must realize that the self-consciousness that today is the
    • self-conscious life of men. In this connection we can speak of a
    • call the latter the age of self-consciousness.
    • self-consciousness was being built into man from the super-sensible
    • worlds. What now works as a soul force in self-consciousness was then
    • this time most people had no self-consciousness at all. Even in the
    • self-consciousness. Meanwhile people had to live quite differently
    • self-consciousness entered the human soul everything that could
    • the region where self-consciousness was first to make its appearance,
    • order his life within that caste that he might raise himself in later
    • self-conscious soul, which is not bound to the physical body and
    • He could then see how the self-consciousness of man was being
    • the divine being who was preparing the way for self-consciousness.
    • gradually the epoch of self-consciousness. What kind of impression
    • self-consciousness.
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 6 of 9
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    • burning words to quicken the consciousness of self in man. In the
    • that kindled the self of man more mightily than the living force of
    • Spirit who prepared the age of self-consciousness. This knowledge is
    • trying to throw light on the new age of self-consciousness, and
    • the higher worlds the matter is by no means so self-evident. I have
    • itself that Being. What it represents, however, is not the Being
    • himself but a kind of sketch, a super-sensible diagram. Such sketches,
    • creator of man’s inmost being, of his consciousness of self.
    • Him Who inspired the age of self-consciousness. Our enthusiasm is
    • how the soul can retire into itself, realizing inaction in the
    • yea, like to the Sun itself. And what streams forth from Thy mouth is
    • unto me. I see within Thine awful form, like unto fire itself. I see
    • highest to which the individual man can lift himself by raising to
    • that is Krishna. The highest to which he can soar by training himself
    • and working on himself with wisdom — that is Krishna.
    • the inner impulse to perfect himself as far as ever a human soul can.
    • Such might be. Then, each person separately and by himself might go
    • let us assume every soul would have developed in itself a higher
    • sometime in the future. So that from the age of self-consciousness
    • self-life to the utmost. In this way the ancient time would have
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 7 of 9
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    • upon the world it shows itself, roughly expressed, as an ascending
    • within himself, however, he can only gain knowledge of that insofar
    • man has within himself over and above the kingdoms of nature that
    • outwardly, can see itself, just so little can man gain knowledge of
    • what in himself is there in order that he may acquire knowledge. This
    • the eye to see itself because it is there to see out, and it is
    • human power of acquiring knowledge itself cannot be known by man's
    • know in himself those forces that are the actual means of knowledge.
    • things being equal, it can believe in itself. With the faculty of
    • we can gather that in self-knowledge man's creative forces, the real
    • sometimes said that nothing itself cannot exist. Yet, what exists in
    • things, what today compels man continually to wear and tear himself
    • only show itself to them when in their sleep they attained
    • could instill into man the impulse to consciousness of self? It was
    • Lemurian age. This is the same that revealed itself as Krishna.
    • wonderful mystery is enacted, that the innermost essence and self of
    • tried to convey it today. The truth itself was there first, as I
    • own accord, adding itself to the main body of this piece of knowledge
  • Title: Occult Significance of the Bhagavad Gita: Lecture 8 of 9
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    • Shankaracharya himself, had come again in the nineteenth century and
    • himself with various substances, animal, plant, and mineral. These
    • eats plants he permeates himself with sattwa conditions. When he
    • this activity bring about in himself the condition of tamas. Then
    • he presents himself as the founder of the age of self-consciousness,
  • Title: Occult Significance of the Bhagavad Gita: Lecture 9 of 9
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    • time the man who can give himself up to knowledge as penetrating as
    • that is ugly, developing himself rightly. He who does all this in the
    • his impulses and reactions, or by the thing itself, from fully
    • penetrating what lies around him, so that he does not give himself up
    • to it but meets it with what he himself is. For example, he becomes
    • on in utmost harmony with it. If he begins to feel himself an
    • himself.” This therefore is one way of bringing about
    • consciousness of self. At bottom this is Krishna's concern — to
    • brothers confront brothers, with all that thou feelest thyself bound
    • Then wilt thou contrast thyself with it; know that in thine own
    • highest self thou dost not belong to it, and wilt experience thy
    • separate being within thyself, the spirit in thee.”
    • shall see the daybreak of the age of self-consciousness. Thou shalt
    • he does not want to lift himself up to them. He wants them to come
    • must attain to a transformation of these conditions in himself so
    • that he wears them like a garment, while in his real self he grows
    • that Krishna as the creator of self-consciousness must give. Thus he
    • but free thyself from the highest and deepest of the three conditions
    • and in thine own self become as one who lays hold of himself. Learn
    • and know that thou canst live without feeling thyself bound up with
    • Maximum number of matches per file exceeded.

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