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  • Title: Lecture: The National Epics With Especial Attention to the Kalevala
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    • transcends the ordinary powers of human consciousness, the intellectual,
    • I state as something of the objectivity of which I am conscious, something
    • of the national epics. Certainly I am conscious that what I have to
    • which represents quite a different condition of soul or consciousness
    • period in the development of humanity which did not reach the consciousness
    • of the present day, but in which another consciousness existed in the
    • just been described. Such a consciousness which could survey the past,
    • complete separation from all animal life, this consciousness also saw
    • If we go back beyond Homer we find that men had clairvoyant consciousness,
    • clairvoyant consciousness was disappearing; but one still felt that
    • unconscious, so that man as he lives in the present day in the age of
    • of active soul-forces to which the ancient clairvoyant consciousness
    • the dim consciousness of ancient times. Hence we can say: — One
    • unconscious condition as in sleep, but perceives the spiritual world
    • of living consciously in a higher super-sensible body which fills the
    • we call it the spiritual (or consciousness) soul, because only through
    • “I” consciousness. Then specially does the modern clairvoyant
    • we have the consciousness soul enclosed in the sheath of the physical
    • from the consciousness, and which in the time of the old clairvoyance
    • body, and the spiritual or consciousness soul in the physical body.
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 2 of 9
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    • thinking and consciousness. He never stops to consider that
    • this starting-point of clairvoyance, though you may not be conscious
    • consciousness to a higher state of consciousness, which includes not
    • itself in an expanded ego. It grows into a wider consciousness. The
    • he becomes unconscious of it. Now for every human soul the
    • consciousness as it does when he goes to sleep, and then to live in
    • level of consciousness. We shall still have to speak of Yoga, and
    • gradually attains to where he no longer, consciously, lives and feels
    • consciousness where the things of the sense world vanish for him as
    • training, he can lift himself above the ordinary consciousness that
    • sleep, and when he returns again into everyday consciousness he feels
    • consciousness. He feels his going out from the body and returning
    • And as the cell is to my consciousness, so am I to the consciousness
    • consciousness, to the identification of our own being with a more
    • you know nothing of it. But I have this consciousness in myself when
    • evolution of mankind from out of its everyday consciousness, from the
  • Title: Occult Significance of the Bhagavad Gita: Lecture 3 of 9
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    • consciousness that appears between our ordinary waking state and our
    • sleeping — our dream consciousness. We cannot become familiar
    • leads in the twilight consciousness of dreaming. What now is a dream
    • immediately conscious of having a dream in which this problem is
    • consciousness at a comparatively early stage. As if awaking from a
    • I conscious of a dream I have had before. Yet a kind of memory is
    • widens his consciousness by following the indications I have given
    • ordinary consciousness. This recognition can become still more
    • something like the memory of a dream arises in our consciousness but
    • that while in our usual consciousness, which regulates our external
    • it at the time. Now we notice that behind our everyday consciousness
    • consciousness cannot penetrate. It widens our whole concept of our
    • have no idea that beneath the threshold of consciousness we are quite
    • practice, we become aware of a certain layer of consciousness present
    • in us that lies behind the everyday consciousness with which every
    • second layer of consciousness, “dream-consciousness,” but
    • from our waking consciousness. If, however, we hold back all our
    • realize that our everyday consciousness itself seems like a dream
    • realize the beginning of higher consciousness. Along with this
    • any we have in our ordinary consciousness. Ordinarily, if it had been
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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
    • human soul to intensify its self-consciousness by such occult
    • power is actually a stronger kind of self-consciousness. It is as
    • enabling us to consciously pass into the region of
    • dream-consciousness, we still are not able today to fully discover
    • call our everyday consciousness the lowest realm. About it lies a
    • realm we are unconscious of in daily life, or rather that reaches us
    • strengthened self-consciousness we mentioned yesterday. We have need
    • entering consciously into this realm.
    • cessation of consciousness. In normal human life today man ceases to
    • be conscious when he falls to sleep, and he does not regain
    • consciousness till he wakes up again. In the age of primeval
    • are not, because they are permeated by consciousness. When we have
    • world we find on entering the region of dream consciousness. I would
    • like now to give you an idea of how one's consciousness in this realm
    • This is true also of those occultists who are conscious only as far
    • consciousness, the moment in which we actually acquired them has long
    • full consciousness, as we have to do in our time. We have them
    • bringing it into our consciousness. Such truths we discover in
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 5 of 9
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    • of which we remain unconscious. They are busy reconstructing the
    • consciousness, it is that process we perceive. Our waking life
    • not conscious because no destructive process is at work in us. The
    • force, which at other times creates our consciousness, is in sleep
    • cycle of construction with its resulting unconsciousness in sleep,
    • and destruction with its consciousness in waking life, fundamentally
    • self-consciousness, the pride of mankind in this era of our
    • subconsciousness into their conscious life and do not easily reach
    • 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
    • their impulses of will and feeling enter their consciousness as they
    • 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,
    • self-conscious soul, which is not bound to the physical body and
    • He could then see how the self-consciousness of man was being
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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
    • Spirit who prepared the age of self-consciousness. This knowledge is
    • trying to throw light on the new age of self-consciousness, and
    • creator of man’s inmost being, of his consciousness of self.
    • Him Who inspired the age of self-consciousness. Our enthusiasm is
    • sometime in the future. So that from the age of self-consciousness
    • Universe into the age of self-consciousness from outside. It came in
  • Title: Occult Significance of the Bhagavad Gita: Lecture 7 of 9
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    • forces, when they appear to clairvoyant consciousness today, are seen
    • a certain unconsciousness. I mean the forces having to do with the
    • consciousness is filled with a pure and straightforward
    • unconsciousness of these forces; the innocence of childhood. Then at
    • a certain age this consciousness awakens. From that time onward the
    • pure breath of God so long as they work in unconscious innocence. We
    • man's spiritual vision into sleep consciousness.
    • could instill into man the impulse to consciousness of self? It was
    • fountain of sublime, all-human consciousness. We shall have fullness
  • Title: Occult Significance of the Bhagavad Gita: Lecture 8 of 9
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    • the masses. Perhaps some subconscious reason that brought you to the
    • to those Western people who in childlike unconsciousness look to the
    • varied ways in his dream-consciousness — the pictorial
    • content of man's soul, his everyday consciousness. His was a
    • dreamlike, picture consciousness, by no means the same as it was in
    • evolution. Still earlier was what we call sleep-consciousness, a
    • our sleep. As dream-consciousness is for us, so was this
    • sleep-consciousness for those ancient men. It found its way into
    • their normal picture-consciousness much as dream-consciousness does
    • different in those times. Our dream-consciousness today generally
    • sleep-consciousness could still penetrate the higher worlds, it gave
    • consciousness descended lower and lower.
    • consciousness and are now striving upward. Those seekers were also
    • striving upward, from their everyday dream-consciousness. What was it
    • accessible to everyday consciousness.
    • with that we have a sleep-consciousness that for us is closed but for
    • Knowledge, fully conscious picture-consciousness, permeated by the
    • sense of the ego; fully conscious Imagination as it is described in
    • form of consciousness escapes our everyday intelligence far more than
    • surrounding world into his clairvoyant consciousness. All this will
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 9 of 9
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    • apathetic toward his environment, as we are toward a consciousness
    • nothing of the consciousness of a dog or a horse, not even of another
    • consciousness of self. At bottom this is Krishna's concern — to
    • shall see the daybreak of the age of self-consciousness. Thou shalt
    • his eyes. Such are tamas men in a certain conscious sense, and quite
    • unconscious tamas men; the materialistic thinkers of our time who
    • effect compelled to deny it by the logic of their own unconscious
    • that Krishna as the creator of self-consciousness must give. Thus he
    • that just as in that ancient time those seeking self-consciousness had to
    • in whom self-consciousness is developed to a morbid degree, these too
    • described how a kind of picture-consciousness, a living imagery,
    • what today is self-consciousness, which men at that time had to
    • the lowest region of soul-life was a picture-like consciousness, and
    • consciousness — through inspiration. In this way they could
    • stage of picture consciousness, which as a matter of fact certain
    • is to create self-consciousness, that pushes up from within as the
    • generator of the self-consciousness that is to come, Krishna calls
    • Thus the consciousness
    • self-consciousness man must have in the further course of his
    • evolution — the self-consciousness that makes it possible for
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  • Title: Lecture 1: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • which lie so far from the present consciousness of man, we must keep
  • Title: Lecture 2: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • conscious, even at a time when he is usually unconscious, namely
    • We know that the ordinary unconscious condition, the ordinary
    • unconscious. When, however, he devotes himself more and more to those
    • can establish a conscious condition of sleep. Thus when he has drawn
    • longer unconscious, but has then around him — not the physical
    • physical and etheric bodies, feels his consciousness flash up, he then
    • bodies, we can still be conscious of our environment. There are
    • bodies and still remain conscious — an impression of the
    • but as regards the normal consciousness our ego is still more asleep
    • memory, the power of looking back and not losing consciousness of the
    • these two elements in our consciousness: a healthy memory which does
    • our sleep, preserve our consciousness and carry it with us into the
    • becomes conscious of his ego, he has nothing to do with them. He then
    • becomes conscious of all the conditions which his planet can go
    • If you wish to compare what is known to the normal consciousness
    • normal consciousness, we can see in the background as it were, the
    • consciousness realizes the sense-world by means of its perceptions;
    • usually known to ordinary consciousness as the Laws of Nature.
    • semblance, as the laws of nature, and the normal consciousness, as a
    • normal consciousness of present-day humanity speaks of the external
  • Title: Lecture 3: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • into a different state of consciousness from the one they possess in
    • into another state of consciousness. We know that man, without his
    • will, does pass over into a different state of consciousness in his
    • if he is to pass over into another form of consciousness. For
    • on that account enter another state of consciousness; he experiences
    • consciousness each time they turn their perception and their action
    • will, another condition of consciousness. Now the perceptions of these
    • consciousness arises for them — in a certain sense they sleep.
    • Only, their sleep is no unconscious sleep like that of man, it
    • enter this other condition of consciousness, in which they find
    • consciousness which would be a darkening down, a lessening of their
    • ordinary consciousness, which can only live in the revelation of their
    • Every deviation from truth would render these beings less conscious.
    • the inner life of ordinary normal consciousness. What we experience in
    • than one usually thinks; for in normal consciousness man has extremely
    • to the whole of humanity, were it not for the consciousness that in
    • normal consciousness also lives under their, sovereignty, although it
    • unconsciously. And so do groups of men stand under their Archangel, as
  • Title: Lecture 4: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • different state of consciousness, and then we can begin to have a
    • clairvoyant consciousness of the beings of the Third Hierarchy. When a
    • himself to another condition of consciousness and that then a
    • This other condition of consciousness can be compared with the sleep
    • it we are not unconscious, for we have perceptions of the spiritual
    • and then, as has been described, clairvoyant consciousness lights up
    • perceives a sort of demarcation between his ordinary consciousness and
    • this new condition of consciousness. Just as we can distinguish
    • development, there is at first a distinction between the consciousness
    • perceives in the normal consciousness, but has instead another world
    • first achievement is learning to remember in ordinary consciousness
    • what one has experienced in this other condition of consciousness.
    • consciousness, when he sees, hears, and thinks like other men, and in
    • the other condition of consciousness which he can, in a sense, produce
    • dream, so can he, in his ordinary consciousness, remember what he
    • condition of consciousness, himself wishes to know something of the
    • consciousness. A clairvoyant having reached this stage of development,
    • having two alternate conditions of consciousness and being able to
    • in his ordinary condition of consciousness, looking at the things of
    • his clairvoyant vision over into his ordinary consciousness, and can
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  • Title: Lecture 5: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • however, always retain our own consciousness, we must be consciously
    • only observe in ourselves when we are conscious that we have a will.
    • man is inner life, waking consciousness, is in them being filled with
    • realizes itself. For the inner condition of consciousness, the inner
    • normal consciousness, and the astral body we regard as the third
    • mind-soul, and the consciousness soul. These principles of human
    • nature, from the physical body to the consciousness soul, are already
    • consciousness of man today is concerned, is still asleep within him.
    • consciousness. These principles of human nature are such that we speak
    • as we have the consciousness soul, they have the Seraphim. Just as we
    • of our consciousness soul, to a Primal Spirituality. Then only have
    • as a whole has consciousness, for it is indeed a being. This
    • consciousness which corresponds to the consciousness of man, to the
    • lower form of consciousness — the subconsciousness in the astral
    • may therefore say: The lowest consciousness of the planet is regulated
    • permeated by consciousness, which corresponds to the Spirits of
    • as it were, exhausted what we find in man, as far as the consciousness
    • which alone gives meaning to the whole system up to the consciousness
    • creates sheaths in the consciousness soul, intellectual soul, and
  • Title: Lecture 6: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • of Motion. What we may call the lowest consciousness of the planet,
    • which can be compared with the consciousness present in man in his
    • that they are actually conscious of that which they manifest from out
    • general as we know them with our human physical consciousness. Without
  • Title: Lecture 7: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • ways in which occult consciousness actually penetrates to a sort of
    • consciousness, and which again brings us to the paths we followed in
    • from the facts known to normal consciousness.
    • When with our ordinary normal consciousness we look out into cosmic
    • which is, to a certain extent, visible to the external consciousness
    • are so difficult for the external consciousness to place in the
    • the ordinary normal consciousness, only the planet itself and, indeed,
    • only the particular planet on which the normal consciousness
    • planet. To the normal consciousness all the rest is at first only
    • classification which the normal consciousness provides. We have
    • consciousness. Indeed, if as we have seen, we wish fully to consider
    • by the Spirits of Motion, and their consciousness by the Spirits of
    • a living, conscious being is endowed as in primitive man, or in the
    • permeated by the principle of life and of consciousness. The totality
  • Title: Lecture 8: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • bodies from the standpoint of ordinary consciousness, we naturally
    • consciousness of the cosmos through his perception — which we
    • consciousness of such a being. For clairvoyance simply means calling
    • it. Thus to clairvoyant consciousness those forms, those light-forms
    • they are no longer there. On the other hand, clairvoyant consciousness
    • gains, and so too does the consciousness of an Angel-being, an
    • Clairvoyant consciousness cannot perceive the Moon or Mars as they
    • consciousness has of such a heavenly body.
    • possible for you to understand how clairvoyant consciousness perceives
    • which our ordinary normal consciousness encounters as physical
    • heavenly bodies in the cosmos. To clairvoyant consciousness everything
    • consciousness (which has withdrawn from everything else and, so to
    • what we see there.” To our occult consciousness the moon tells of
    • represented to his own consciousness, as it were, objectively; but he
    • consciousness try to make clear to ourselves wherein the difference
    • external vision of normal consciousness does not tell us much about
    • consciousness. Clairvoyant vision, even if perhaps not simultaneously
    • of one's normal consciousness.” We must speak of such an
    • we compare the impressions which clairvoyant consciousness receives
    • the consciousness. Our consciousness is then immediately darkened. It
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  • Title: Lecture 9: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • unconsciously Darwinism has described the mobility of the original
    • consciousness, knew nothing of many of these things, but her Inspirer
    • humanity from their occult foundations. They were conscious of having
  • Title: Lecture 10: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • same condition of consciousness with which he perceives the group-ego
    • sight and only visible to clairvoyant consciousness if none but these
    • man become more and more conscious that at the very beginning as well
  • Title: Occultism and Initiation
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    • know that in ordinary consciousness, observation and cognition do not
    • it may not strike our ordinary consciousness that something so
    • night of unconsciousness. But everyone is also convinced that even
    • it is inaccessible to human consciousness.
    • waking and sleeping, we must say that our whole daytime conscious
    • consciousness, so that we cannot penetrate knowingly into spheres
    • consciousness beyond the point where torpor sets in, we could take
    • creative forces begin to work in human beings, their consciousness
    • becomes dazed: they fall asleep, become unconscious and this shows us
    • place within ourselves-our consciousness vanishes, so that we cannot
    • consciousness and remain a strange world. There is no other path
    • that of transcending our ordinary consciousness and penetrating into
    • consciousness and to penetrate into something which is estranged from
    • the large field accessible to our ordinary consciousness there are
    • two things which evidently lead us out of our ordinary consciousness
    • consciousness that may serve as a kind of pattern for the way in
    • which our consciousness can transcend its ordinary limits and
    • can go out of ourselves, without losing our consciousness.
    • consciousness, we obtain, to begin with, an idea of how consciousness
    • ordinary consciousness, within the other soul.
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  • Title: Esoteric Lessons Part II: Helsinki, 4-14-12
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    • lose consciousness so that we don't harm others and ourselves with them.
    • gives him thoughts and judgments as directly and as if unconsciously
    • When wrong things continue to work unconsciously at the ground of the



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