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  • Title: Occult Significance of the Bhagavad Gita: Lecture 1 of 9
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    • onward, the human soul will feel increasingly that these things
    • your midst how their hearts and souls are dedicated to our sacred
    • wrestling soul of man wherever he may be. It meets us especially when
    • this soul, to have knowledge of him who is speaking such sublime
    • where the fratricidal struggle is to develop. The soul of Krishna's
    • soul belongs in its most inward, most essential being. The soul is
    • Arjuna's soul? It is as though the raging battle in which it stands
    • were forced upon it because this soul feels itself related to a
    • being as Krishna, this soul must be forced downward into the chaotic
    • far away, altogether unrelated to his soul. We can distinctly feel
    • this soul is still one of those who long for the higher worlds, who
    • Arjuna stands there like a human soul to whom the earthly side of
    • understood by souls who are separated by a deep gulf from all that a
    • genuine observation shows Arjuna's soul to be. All that to which
    • human natures, and not to think it too easy for a Western soul to
    • souls can do better because they speak not only to understanding but
    • centuries before the founding of Christianity to a soul whom one of
    • the immortality of the soul. In this picture there are but slight
    • death he speaks to them of the immortality of the soul. Many people
    • there is something more for the human soul, that something more
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 2 of 9
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    • touch the soul of one studying this sublime Gita, he still
    • our souls. We have to experience something which disturbs and shakes
    • whose permanent effect on the soul is therefore weaker — such
    • experience this upheaval as a necessary event in his soul life
    • must learn to suffer the convulsions of our soul with outward
    • is true not only for our bodily processes. The soul forces we need
    • of the soul, so that we go through our external life as before,
    • be living through whole worlds of shattering soul-experience. That is
    • learn of the mighty upheaval of the soul that has to come at the
    • against each other. Such a soul as Arjuna can be shaken by that to
    • souls watch over the succeeding generations. For him it is a sublime
    • souls of the ancestors. But now what must he see? Instead of altars
    • battle. If we would understand a human soul we must penetrate into
    • because it is in feeling that the soul is intimately bound up with
    • Arjuna's soul, shaking it to its very depths. It is as though he had
    • forces of the soul and brings it to a vision of occult realities that
    • been rightly prepared for the birth of the deeper forces of his soul,
    • time Krishna revealed it. Souls like Arjuna did indeed feel that
    • its newness when it resounded in Arjuna's soul through Krishna's
    • development in their own souls. I want to make every effort to get
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 3 of 9
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    • thinking enters man's soul in exactly the same way as the revelations
    • in a practical way with the ascent of the soul into higher worlds
    • without trying to get a clear idea of the peculiar life that the soul
    • of ordinary life. These pictures seem to flit past our souls. When,
    • seem to shine upward from the depths of his soul and he will say to
    • cleverness, when I was protecting my soul from the suggestions of my
    • intellect, then my soul had greater power. My soul could come freely
    • reminiscence of ordinary life. The whole mood of his soul afterward
    • depths of his soul something more is active than is present in his
    • experience may arise in our soul quite similar to what I have just
    • another, deeper layer of our soul life was wisely at work.
    • We did not know that all the time our soul had another wider life
    • evident in our soul. It enters in such a way that we know it has
    • life of soul. We know then, by experience, that our soul-life
    • given for soul development you will soon realize that it all comes to
    • expression of the situation of the evolving soul that is trying to
    • this incarnation with an imperfection in our soul. We felt it deeply,
    • the misfortune. Here rather is the higher reality: Our soul goes
    • was aware of an imperfection that has been in my soul since birth. If
    • I would develop my soul this imperfection must be remedied, but to do
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 4 of 9
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    • soul by the experiences we gain through occult exercises such as I
    • continually bear in mind that in the course of evolution the soul of
    • human soul to intensify its self-consciousness by such occult
    • power, by means of which there arises in the soul the instinctive
    • power to surcharge the soul with selfhood. Today man can again
    • soul in the present cycle of evolution. If man did not reach out to
    • soul was different in this respect from what it is today. When we
    • today give ourselves with our whole soul to the study of natural
    • soul, something that has no purpose or sense for physical life. Many
    • by means of the brain-bound intellect, something steals into his soul
    • soul life is meaningless if life really ends with death; if man has
    • what it is that comes into the soul that does not belong to this
    • the external world has implanted something in his soul that would be
    • to mankind. Only in that night could a force be born that the soul of
    • today possesses, but that souls of that time did not yet possess.
    • present in his soul but it is flickering out. It is no longer a
    • point out that though man may lift his soul today into that realm
    • a kind of overflow in his soul and belongs really to other
    • begin to describe the world into which our soul enters, but the terms
    • of suffocation in our soul, comparable to losing our breath for lack
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 5 of 9
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    • nature of sleep if we realize that in the present epoch the soul
    • only boundaries set by the human soul itself. Just as in earlier
    • active souls of men and are being used today to gather spiritual
    • them, for they have become forces of the soul. Here we have a cycle
    • insufficient. We need laws of the soul and spirit. Thus we understand
    • worlds. What now works as a soul force in self-consciousness was then
    • do today. They lived more of an instinctive life in their souls. From
    • self-consciousness entered the human soul everything that could
    • evolution of the human soul. Men knew that by developing their soul
    • self-conscious soul, which is not bound to the physical body and
  • Title: Occult Significance of the Bhagavad Gita: Lecture 6 of 9
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    • certain basic dispositions of soul developed into certain philosophic
    • firmly realize how the human soul, under certain conditions, can
    • but by soul organs.
    • In such a way our soul lives into invisible worlds, for instance into
    • sensualize what the higher forces of the soul sketch out before us.
    • the profoundest secret for the human soul.” Here indeed is a
    • in our souls the ideas presented to us in this part of the song.
    • first discourse your soul is borne along by the continually
    • are told how the soul can become ever more free of the outer bodily
    • how the soul can retire into itself, realizing inaction in the
    • actions the body experiences. The soul can become a complete whole,
    • approach the ninth discourse our soul seems to rise into giddy
    • it, we must bring to it something our soul in its development has
    • in the first discourse. In the second our soul is awakened to realize
    • devotion, our soul rises higher in reverence. The Yoga of the first
    • mood of soul bears us up into the ninth and tenth discourses because
    • his soul. Whoever reaches this ninth song may feel this devotional
    • Imagination. Then the uplifted and strengthened soul-force that
    • whom Arjuna has been led step by step, is conjured up before his soul
    • soul can undergo, have almost nowhere else been described in such a
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 7 of 9
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    • human creative forces, something like a brother- or sister-soul; a
    • definite soul. It was as though this sister-soul was held back, not
    • nothing else. Thus, a brother- or sister-soul (in that ancient time
    • there was no difference) — Adam's brother-soul — remained
    • sister-soul.
    • sacrifice, a soul that throughout all the processes of human life
    • souls for birth and death in successive incarnations, and it could
    • aware of a soul accompanying mankind. In most instances it was only
    • that this soul we have mentioned spoke to him through the soul of his
    • charioteer. The manifestation of this special soul, speaking through
    • a human soul, is none other than Krishna. For what soul was it that
    • the soul that had remained behind in the old Lemurian age when men
    • This soul had often
    • Maya of this soul of Krishna. Later on in history a definite
    • incarnation takes place. This soul actually incarnated in the body of
    • incarnation of that same soul that had never before lived in a human
    • body but is nevertheless a human soul, having been one in the ancient
    • soul in the other Jesus child, which was the soul of Zarathustra,
    • there enters the soul of man as he was before he descended into the
    • course of earthly incarnations. We understand that this soul could
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 8 of 9
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    • souls to it, so to say; bring them into that manner of thought and
    • different mood of soul, the different spirit that pervades it. Such
    • approach this poem without first working on their own souls. A
    • found. By the whole configuration of their mind and soul, however,
    • is it to comprehend all that the human soul can produce. We must make
    • permeates the souls of these nineteenth century men quite
    • content of man's soul, his everyday consciousness. His was a
    • of which men's souls were passing on in the descending line of
    • the condition of our souls in this connection we may say to begin
    • vigorously make use of the forces present in his soul, what the men of the
    • philosophy, their deepening of soul in Yoga, that led them there. It
    • was in this work, this overcoming of the soul, that the experience
    • severest effort of the soul. It is the soul's work that gives a thing
    • a human soul in the time of the Gita, who might live through
    • worlds brings about the condition of tamas in the souls of men.
  • Title: Occult Significance of the Bhagavad Gita: Lecture 9 of 9
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    • individual person, distinguishing his soul from his environment, he
    • free Arjuna's soul from all those things that surround him and are
    • separation of Arjuna's soul from it all is accomplished, so to say,
    • be distinguished. Those whose souls and spirits are bound into
    • learn to hold thy soul apart. Thou shalt be neither sattwa, rajas nor
    • ego. He shows its separation from its environment. He explains soul
    • soul, which does indeed penetrate to the door of the spiritual but
    • materialistic congress how each person in the depths of his soul is
    • soul can be described in terms of these three conditions. Sattwa,
    • he who would truly become free in his soul, who does not wish to be
    • burrow down into their own soul, finding no connection with the outer
    • lonely souls. They neither feel themselves bound up with the
    • understand the world, who are unhappy because in their soul-life they
    • hear what Krishna told Arjuna, those seeking their soul's salvation today,
    • lighted up man's soul; how there was hovering above it, so to say,
    • to live into the soul condition of that time before Krishna
    • the lowest region of soul-life was a picture-like consciousness, and
    • into Brahma.” To ask a soul today, living in Western lands, to
    • ask a Western soul today to do Eastern exercises and “enter
    • constitution of the soul was all passive. The world of pictures came
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