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Here are the matching lines in their respective documents. Select one of the highlighted words in the matching lines below to jump to that point in the document.

• Title: Lecture: The Etherisation of the Blood
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  • sympathy or antipathy points to the realm we call Lower Devachan.
  • Processes in the Heavenly World, or Devachan, are projected, mainly
  • shadow-reflections of the Heavenly World or Lower Devachan.
  • Higher Devachan, of the Higher Heavenly World.
  • The Astral world is reflected in the world of thought; the Devachanic
  • displeasure; and the Higher Devachanic world is reflected as morality.
  • Sympathy and Antipathy: Shadow-images of Beings of Lower Devachan (Dreaming)
  • Moral Impulses: Shadow-images of Beings of Higher Devachan (Sleeping)
  • our life of sleep and shadow-images from Lower Devachan are reflected
  • Higher Devachan, the Higher Heavenly World. These reflections are the
  • is projected into the physical world from the world of Devachan
  • We have the physical world, the astral world, the Lower Devachan and
  • the Higher Devachan. If the body is thrust down lower even than the
  • world, the lower or evil Lower Devachan, and the lower or evil Higher
  • Devachan. The evil astral world is the province of Lucifer, the evil
  • Lower Devachan the province of Ahriman, and the evil Higher Devachan
  • beneath the physical plane — into the evil Devachanic world
  • Lower Devachan the province of Ahriman
  • Higher Devachan the province of the Asuras
• Title: Lecture: Buddha and Christ: The Sphere of the Bodhisattvas
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  • sphere of Lower Devachan; and the domain of moral impulses in the
  • soul is connected with Higher Devachan. Hence we can also say:
  • it will be the forces of Lower Devachan that penetrate more deeply
  • into the soul; and in the seventh, the forces of Higher Devachan will
• Title: Reappearance/Christ: Lecture IX: The Etherization of the Blood
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  • we call Lower Devachan. Just as I could draw lines earlier between
  • can point upward to Devachan or the heavenly world. Processes in the
  • heavenly world, or Devachan, are projected, mainly into our breast,
  • heavenly world or Lower Devachan.
  • impulses are the shadow-images of Higher Devachan, of the higher
  • intellectual world; the Devachanic world is shadowed in the aesthetic
  • sphere of pleasure and displeasure; and the Higher Devachanic world
  • Shadow-images of Beings of Lower Devachan
  • Beings of Higher Devachan
  • play into our life of sleep, and images from Lower Devachan are
  • Devachan, the higher heavenly world. These are the moral impulses and
  • of Devachan — the realm of the harmony of the spheres. In the
  • Devachan, and the Higher Devachan. If one thrusts the body down lower
  • the lower astral world, the lower or evil Lower Devachan, and the
  • lower or evil Higher Devachan. The evil astral world is the province
  • of Ahriman and the evil Higher Devachan the province of the Asuras.
  • the evil Devachanic world, magnetism arises. If one thrusts light
  • Lower Devachan ........... the province of Ahriman
  • Higher Devachan .......... the province of the Asuras
• Title: Esoteric Christianity: The Christ Impulse in Historical Development - Lecture 1
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  • corresponds to the heavenly world, the world of Devachan.
  • Devachanic world.
  • highest moral ideals corresponds externally to the higher Devachanic
  • moral world or the heavenly world of lower Devachan, and the world of
  • reason or higher Devachan. Cosmic worlds cast into us shadow pictures
• Title: Esoteric Christianity: Jeshu ben Pandira - Lecture 1
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  • or Lower Devachan. And our moral impulses brings us into connection
  • with the Higher Devachan, or the World of Reason. Man thus stands in
  • his emotions into the world of Devachan; he can carry into the higher
  • needed in order to penetrate the world of Devachan. Only when emotions
  • Devachan, theories are no help to us at all. The only thing that helps
  • Devachan. For this reason, in meditating we must feel our way through
  • with the world of Devachan. Ordinary science, therefore, void of any
  • lower Devachan world. To this statement the objection might be raised
  • Devachan world, passions, appetites, instincts, would also do this.
  • appetites and instincts also, and this leads into lower Devachan.
  • carry with us into the world of Devachan all that we have developed up
  • aspects, we either raise ourselves into the world of Devachan, or we
  • his life of feeling, he is connected with the world of Devachan; and
  • through his moral life with the world of upper Devachan.
  • Upper Devachan
  • Lower Devachan
  • intimate connection with the lower Devachan.
  • will be in a special relationship with the world of higher Devachan.
  • Devachan. And in the final epoch, that of the moral impulse, the human
  • Devachan.
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• Title: Esoteric Christianity: The Christ Impulse as Living Reality - Lecture 1
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  • lower Devachan, which does not accept our emotions if they are impure
  • Devachan.
  • investigation tell us: That will impulses refer us to higher Devachan,
  • world, our life of feeling with lower Devachan and our life of will
  • with higher Devachan.
  • respect, enabling it to enter the lower Devachanic world in a
  • human beings in the lower Devachanic world, revealing Himself through
  • Christ revealing Himself from higher Devachan in His true Ego that
  • feelings and morality that are connected with the Devachanic world.
• Title: Esoteric Christianity: The True Attitude To Karma
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  • and Earth evolution, of reincarnation and karma, of Devachan and
• Title: Mission/Rosenkreutz: Lecture III. The True Attitude to Karma
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  • the Earth, of Reincarnation and Karma, of Devachan, Kamaloca and so
• Title: Lecture: Facing Karma
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  • and karma, of devachan and kamaloka, and so on. This is the only way we
• Title: Jeshu ben Pandira: Lecture I
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  • Heavenly World or Lower Devachan. And our moral impulses brings us
  • into connection with the Higher Devachan, or the World of Reason. Man
  • he can carry his emotions into the world of Devachan; he can carry
  • penetrate the world of Devachan. Only when emotions enter into
  • belonging to the world of Devachan, no theories help us in the least.
  • thoughts into connection with Devachan. For this reason, in
  • Devachan. Ordinary science, therefore, void of any feeling of
  • the like, on the other hand, lead man into the lower Devachan world.
  • that the emotions really lead one into the lower Devachan world,
  • lower Devachan. Whereas we absolve in Kamaloka whatever false
  • thoughts we have, we carry with us into the world of Devachan all
  • of Devachan, or we outrage it.
  • connected with the world of Devachan; and through his moral life with
  • the world of upper Devachan.
  • Upper Devachan
  • Lower Devachan
  • impulses from an intimate connection with the lower Devachan.
  • the world of higher Devachan.
  • in an astral form in the lower world of Devachan. And the final
  • the higher Devachan.
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