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  • Title: Lecture: The National Epics With Especial Attention to the Kalevala
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    • soul-forces. If we only consider these three forms externally, how they
    • restricts itself to what is perceived by the external senses, to what
    • and it acknowledge the connection between the external human form and
    • be presented if with an external material gaze one could view that which
    • in the external form everything tells in favour of the relationship
    • the impressions received from the external sense-world, a primeval humanity
    • world not merely by means of the external senses, but by means of something
    • super-sensible which lies behind the external physical human body. There
    • that which is so often denied to-day, independent of the sensible, external
    • external world — I am telling you just the facts, the more exact
    • know next to nothing of an external world. On the other hand, the first
    • as it were, enclosed in three external sheaths, filling them. In the
    • in an external sheath, in the etheric body, do we speak of the intellectual
    • man which as it were, in him connects the external, earthly part with
    • perceive with his external sense, cannot even perceive when he looks
    • external part of man, the outer form — when the animal forms had
    • body that this etheric body transforms all external substance, all external
    • transforms external matter, breaks it up, pulverises it, grinds it,
    • as external powers of nature; he brought forth from his own nature the
    • into human nature, then brought forth to the external powers of civilisation,
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 1 of 9
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    • transformations and incarnations in the search for life in external
    • the old clairvoyance was in a sense bound up with external blood
  • Title: Occult Significance of the Bhagavad Gita: Lecture 2 of 9
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    • of the soul, so that we go through our external life as before,
    • of external sense reality. They imagine that concepts and ideas and
    • external physical world. While libraries of philosophical words have
    • having its origin in the stimulus of the external physical world, it
    • changes that take place within the external world of sense. Bodies
    • able to feel the deepest pain and the fullest delight in the external
    • outside himself. Now he observes the things, the cycles in external
  • Title: Occult Significance of the Bhagavad Gita: Lecture 3 of 9
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    • reflections of what has been experienced in external life. If you are
    • images derived from external life steal their way into the
    • possibly have experienced in our external life during this
    • nor is all that he has been able to learn from external sources
    • that while in our usual consciousness, which regulates our external
    • interest in all that concerns our particular selves in the external
    • who try to apply external means that can have certain effects in
  • Title: Occult Significance of the Bhagavad Gita: Lecture 4 of 9
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    • and gain knowledge of the external science of history — with
    • one begins today to study the external world that is the subject
    • evidently without foundation in the external world. He is impelled to
    • the external world has implanted something in his soul that would be
    • them as we investigate the external facts of nature. Just as it would
  • Title: Occult Significance of the Bhagavad Gita: Lecture 5 of 9
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    • anything that philosophy or external physiology or anatomy can find
    • though this cannot be proved externally, it is true. Under the human
    • external perception. But we are awake. In the moments of free play of
    • horizon of external life today; things that represent some after-play
    • then, even as external experience is quite different between the
  • Title: Occult Significance of the Bhagavad Gita: Lecture 6 of 9
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    • are slain, now do thou slay, that My work burst forth externally
  • Title: Occult Significance of the Bhagavad Gita: Lecture 7 of 9
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    • knowledge involve in the external world? We saw that it involves a
    • an actual external process. The creative forces on the other hand —
    • unknown to external natural science, which is only beginning to
    • these forces by purely external methods. Indeed, there are already
    • to be of such a nature that they cannot be revealed externally to the
    • active in man when he sleeps. Natural science knows only the external
    • show what difficulties external science has and must have in getting
    • This is the true reason for the external discrepancies between the
    • consider it with an open mind, in the light of external human
    • truth about the two Jesus-children was not discovered by external
  • Title: Occult Significance of the Bhagavad Gita: Lecture 8 of 9
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    • This fact was a much more powerful protection than any external rule
    • understand that the external expressions themselves, the outer forms
    • what that great poem contains. We must study it not in an external
    • life. It is better to choose the external contour and coloring of
    • have come nearer to the idea of life by producing external forms that
    • purified clairvoyance. It is that condition of an external thing when
    • sattwa condition, that of our ordinary perception of the external
    • cases — then in effect he is in darkness as far as external man
    • external world the sattwa condition could not always be simply
    • This comparison hits the nail right on the head. As regards external
  • Title: Occult Significance of the Bhagavad Gita: Lecture 9 of 9
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    • external nature a rajas impression would be that of a moderately
    • external conditions belong to one or other of these three groups.
    • sattwa men; those attached to external faith are rajas men; those
    • are separated from all external existence — these represent the
    • an understanding of the three external conditions. What can do this?
    • relation to external conditions was a right one for his time? What is
    • liberating the self; loosening it from all that adheres to external
    • teaching, how it directs man to put aside all externals, to become
    • perfection depends on man's leaving behind him all the external
    • on in external processes of perfection but asking how shall he
    • him from external reality. What was the intention of this soul that
    • know the external, and therefore had to go through the long course of
    • the external world, when for a while the Opponent of Lucifer
    • external conditions. Both teachings are one-sided. If the
    • surrounds him, would have lost all interest in external evolution.
    • to live one-sidedly in the external conditions of sattwa, rajas and
    • commit the sin of fixing their attention on externalities. By taking
    • convenient way of separating, but the external evidence was the work
  • Title: Lecture 1: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • removed from all the knowledge given to man today by the external
    • to allude to a domain, the reality of which is denied by the external
    • as these thoughts refer to external perception, to that which the
    • external perception, from that which external man knows and can do. It
    • beings, which are not revealed to the external senses, to the external
    • us externally as the human being, behind what we see with our eyes,
    • we can look with occult vision at external nature in her colors,
    • figure. When the occult vision penetrates all that external nature
    • external impressions, all our memories, all the cares and troubles of
    • disappeared, a moral perception of the external world springs to life.
    • another way attune ourselves in moral harmony with external nature.
    • this in such a way as to forget all the external impressions which can
    • external nature meets us as green. If once more we are so
    • understand the inmost parts of my soul through external nature when
    • thoughts, to cherish ideas.” Here again an external impression of
    • in the world. And just as one can transform all external
    • brain-thinking; we then confront a deeper being of the external world.
    • world itself. Then, as it were, the external veil of nature is drawn
    • aside, and we enter a world which lies behind this external veil. Just
    • us from behind external nature? Well, we can do so, if by way of
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  • Title: Lecture 2: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • behind that the astral body. It is just the same in external nature;
    • the degree of conscience we possess in the external world. Here again
    • which can only live externally in any one country of our planet. For
    • gradual occult development, I must say: — As the first external
    • take it that the most external veil is this world of the senses,
    • externally, the occultist knows that these laws are revealed in their
    • direct the nature-spirits. That is expressed in Maya, in external
    • reach the imprint of the Planetary Spirit in the external world. The
    • normal consciousness of present-day humanity speaks of the external
    • nature-spirits — the etheric body of the earth. External science
    • the external sense-world. Science to-day does not do this. Those who
    • the external facts as even a deeper philosophy still sometimes tries
    • the external world. To-day, however, nobody really believes any longer
    • sense-world. That would be the external Maya. In the first place the
    • sense-world itself is an external Maya, for it is what the etheric
    • Planetary with regard to the external world. Just as the individual
  • Title: Lecture 3: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • quite independent of his external life. This possibility confronts us
    • first veil of the external world, we meet there with beings quite
    • the life they lead in and with the external world. Let us try to
    • in his inner being and not to direct his gaze to the external world,
    • from the external world to themselves. Thus, in them there need be no
    • not like the perceptions of man. Man perceives, because an external
    • to this external world. These beings do not perceive an external world
    • he speaks, or makes a movement of the hand, or in any way externalizes
    • perceptible to man externally, we have before us beings which perceive
    • manifest themselves externally, and in a certain sense they lose it
    • external world. When these beings of which we speak as a first
    • category above man, are active externally, they then manifest
    • when he perceives the external world, so do they perceive other
    • regards man we say that when he loses himself in the external world,
    • he has his perceptions; when he withdraws from the external world, he
    • experiences or perceives externally — in the crudest case the
    • even of giving vent to them externally, although they do not coincide
    • external world by means of an untruth. This is a possibility which
    • can form ideas in his inner life and also externalize them, which do
    • which it transmitted to the external world differently from the way in
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  • Title: Lecture 4: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • the external world through his eyes. He can then, so to speak, carry
    • see behind the beings around him in the external world, the spiritual
    • externally, but detaches something which then becomes objective and
    • inner life externally, and in this manifestation it has its
    • their experiences vary, so do the external manifestations continually
    • external life in their manifestation, and their inner life in their
    • Hierarchy we must distinguish their external side as a creating of
    • externally. This approximately represents to occult vision the
    • external and internal fulfilment of the beings of the Second
    • the stimulation of life which is connected with an external
    • that which is filled with wisdom, springing forth externally,
  • Title: Lecture 5: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • worlds is their external life — creation of beings their inner
    • considering man we say: The most external part, the part perceptible
    • just as we speak of a threefold external covering, so can we speak of
    • individual life of man in the external sense-world. Naturally, we
    • intellectual concepts obtained from the external world. Hence in the
    • vision we say to ourselves: just as when we look at man externally,
    • or Jupiter — is the external form of the Spirit of Form. It is
    • description given in the Akasha Chronicle that the external aspect of
    • may therefore say: The external form of the planet is the creation by
  • Title: Lecture 6: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • man does, all that is immediately manifested externally; not as in
    • these thoughts, is at the same time also externally revealed. If they
    • do not wish to manifest externally they have no other means of
    • they project themselves externally, objectively.
    • about in their inner being must show itself externally. As we
    • harmonize with the external world; they cannot have an idea within
    • them which does not agree with the external world; for any ideas which
    • which they did not manifest externally; to do so they would have to
    • nature which they need not manifest externally. That is, they had the
    • the external world as perception, or revelation of their own being.
    • externally. Now let us ask: — What then were the reasons which
    • of his own, which does not immediately manifest externally, but can be
    • independent of external manifestation.
    • the external eye sees as the most external physical matter, Saturn;
    • science with regard to Jupiter. External physical astronomy knows as
    • existence as occult planets; the most external of these flattened
    • arises. Very little is really known in the external world, in the
    • within, manifesting externally as darkness.) That, Zarathustra
  • Title: Lecture 7: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • — the actual external form of the stars visible to the senses
    • earlier lectures in considering this more external way, which starts
    • These have indeed been differentiated and described by external
    • which is, to a certain extent, visible to the external consciousness
    • are so difficult for the external consciousness to place in the
    • observable in its most external nature. With the hypotheses given us
    • by the occult-esoteric methods we will now pass on to this external
    • upon the moon without the external embodiment, the external stamp of
    • the one with the other in a purely external way. The ordinary
    • peas and beans, as external anatomy and physical science does to-day.
    • things appear externally as absolutely different, what appears to
    • natural science as an external difference is Maya. The impression made
    • abstract the external form of the plant and allow the etheric body
    • system, which we have just discussed, were heard in external science,
    • which are the external expression for the purifying astral
  • Title: Lecture 8: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • impression that the external physical moon disappears, and in its
    • external vision of normal consciousness does not tell us much about
    • the moon. You know indeed that external astronomy tries to tell us all
    • sorts of things about the moon, but external observation in general
    • from someone externally. Everyone who understands these things knows
    • plant utters no cry when an external impression is made on it, the
    • animal expresses itself in a cry, that is, an external impression
    • it in and devour it. This external observer then says to himself:
    • “Wherever facts appear in nature externally, analogous to the
    • All these investigators, who do not merely judge by the external,
  • Title: Lecture 9: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • what we see externally. To-day let us shortly recapitulate how that
    • are externalized upon the earth; the results appear on the earth.
    • their reflection; and when external science has once recognized this
    • Christ-Impulse, in relation to its external presentation, was foreign
  • Title: Lecture 10: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • physical plane which is perceptible to the external senses. We must be
    • corresponding forces externalizing themselves in the group-egos of the
    • which externalize as etheric streams in the organism of the earth.
    • to our senses, and to find an external expression for it, we can
    • meant as good and evil is that which is seen externally, not as
    • it is not difficult in this external fact which we encounter in the
    • to profound occult mysteries. What is thus shown externally in Maya,
    • Just as the external form only of the minerals can be brought into
    • Lucifer raying down. What is to be seen externally as the sun
    • that in what we call the external light and its bearer we must
    • Secret Doctrine that the Light-Bearer manifests in the external
  • Title: Occultism and Initiation
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    • external senses, there is also a part of the human being which is the
    • reality they experience far more vividly than the reality of external
    • external world. Who can deny that the reality of our pains and
    • soul life-and we find that it is kindled by the external world, that
    • influence coming from the external world.
    • acquisition of an external knowledge concerning the world.
    • external world. Today, we designate as truth those concepts and ideas
    • external world, so that these thoughts are, as it were, a reflected
    • image of the external world. For everything that is connected with
    • external life, with the external culture, this form of soul-activity
    • different from what they mean to us in the external world.
    • regard to this or that in the external world and what is their true
    • external world, even from the life experiences and memories we have
    • we always remain within our own being. We turn away from the external
    • else, though there may be some external resemblance with what we see
    • that an external world lies before us in this visionary world. It
    • governed by time, just like the processes of the external physical
    • does not exist anywhere in the external physical world, and that very
    • towards its inner center, abstracting them from the external world.
    • retreats from the external world. We can see the face getting old and
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