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  • Title: Occult Significance of the Bhagavad Gita: Lecture 1 of 9
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    • can in his true spirit form. Then Krishna appears to him (later we
    • true form. That is a world of holiest blessedness, withdrawn from
    • but it is true — its significance depends also on the fact
    • is true. Once upon a time man did not say “I” to himself
  • Title: Occult Significance of the Bhagavad Gita: Lecture 2 of 9
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    • indeed conclude that just because they are true such records
    • is true not only for our bodily processes. The soul forces we need
    • preparation in our age for a true occult development. Let those who
    • called “trivial” in a special sense. That holds true in
    • not make gold. Whether or not this is true of gold, it is certainly
    • true of clairvoyance. No man could actually attain
    • clairvoyant. If that were true they could never become clairvoyant at
    • in a true way the first truth that Krishna gives to Arjuna after the
    • of the Vedas are untrue. He does not want Arjuna to accept what is
    • content is true or untrue. Arjuna's path must start from himself,
    • is deeply and occultly true!
  • Title: Occult Significance of the Bhagavad Gita: Lecture 4 of 9
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    • we must always forestall objections that the true occultist is well
    • to bring down true results of knowledge. What one brings will be a
    • world than the world of dreams. This was true even in early
    • This is true also of those occultists who are conscious only as far
    • have no meaning to ask of a flower whether it is true or false, there
    • upon in ourselves, whether they are true or false. Truth and
    • Descriptions can be true or false. Truth and falsehood do not
    • He would become a true
    • least easily be able to talk sense about Christ. This is always true.
    • perceive the true causes of events in the physical world who is not
  • Title: Occult Significance of the Bhagavad Gita: Lecture 5 of 9
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    • without seriously injuring them. It remains true, however, that the
    • of their own accord. Yet it is true that forces that have entered the
    • though this cannot be proved externally, it is true. Under the human
    • its influence. All this is true. We need only read the literature of
  • Title: Occult Significance of the Bhagavad Gita: Lecture 6 of 9
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    • most difficult in our time to gain a true judgment about the great
    • in their true form do not appear at all with sense qualities because
    • today, “What is the judgment of true mystic wisdom about this
    • contexts, that are true in definite circumstances and under definite
    • conditions. Then they are true. This statement, “I am in
    • abstractly, absolutely true statement. Yet this was spoken out of the
  • Title: Occult Significance of the Bhagavad Gita: Lecture 7 of 9
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    • senses in their true form. It will be possible to indicate their
    • air inside.” Actually that is not true. We can pump until no
    • ill-defined nothingness. It is true that the physical something that
    • This is the true reason for the external discrepancies between the
    • all that has happened in the past. True science will not only speak
  • Title: Occult Significance of the Bhagavad Gita: Lecture 8 of 9
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    • especially true for people who, through their situation and
    • It is true that one of the characteristics of our age, which is only
    • depth of this spiritual current. It is true that in the centuries
    • especially true of the age just passed, from the fourteenth and
    • especially true for the people who confess that religion. There is
    • Nevertheless, when he attempts to penetrate them, untrue and
    • does also, but it is true.
    • feeling. It is easier to take them in the true sense of the life of
    • loving behavior by man. It is true that light falls under the concept
    • true of darkness for the reason that in tamas things that in rajas
  • Title: Occult Significance of the Bhagavad Gita: Lecture 9 of 9
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    • developed last time have shifted a little. What is true for man today
    • about plant food was true for the ancient Indian of that food Krishna
    • ideas. This is really true, that Shankaracharya would today introduce
    • true anthroposophy; the force that does not merely strive for the
    • in the true anthroposophic sense the impulse necessary for the
    • fruit. That is true, but it is an abstract truth. It is no more
    • been to show in what spirit a true consideration of the spiritual
    • because we must be true. Yet, one who perceives what is happening
    • when those who had no other desire than to set forth what is true and

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