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  • Title: Tension Between East and West: Lecture 1: Natural Science
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    • transformation of our whole life brought about by the
    • research is a transformation of human thinking. Any impartial
    • was approached in former times — how human thinking as a
    • conformity to law. And we make it our duty not to add any of
    • to investigating the conformity to law of external
    • into with the world. It has become a purely formal aid for
    • can intervene only formally, in clarification, combination and
    • For, with its conformity to law, science does easily lead, in
    • who form their picture of the earlier epochs of mankind only
    • have a way which in its pure form was followed by individuals
    • transformed the process of respiration. He did so by
    • conscious. The transformed respiratory rhythm, with its timing
    • transformation of thinking by other means, so that through this
    • transformed thinking we can reach knowledge that will be a kind
    • not form a part of Eastern spirit-training — for, even if
    • thought for longish periods. We perform, in the realm of the
    • clear-cut concepts which we have formed ourselves or have been
    • abstract, we are not in a position — once we have formed
    • advanced to vital thinking, we do indeed form a mental image
    • profound conformity to law that the abnormality is
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  • Title: Tension Between East and West: Lecture 2: Psychology
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    • feel it informing our senses, feel too that our psychic
    • into our body; we inform our organs of will with it and become
    • it informs our muscles, and how finally there comes about what
    • hidden the spiritual element that informs this wonderful
    • different form, to psychology itself. It would need a great
    • men are inclined to say: the form of consciousness I have once
    • give us any information about any kind of outside world, not
    • survey our life; but we see it as it informs our growth and the
    • physical life on earth has been informed by what the tableau
    • finer body (which yet informs our growth and our memory), a
    • man and see how the spiritual informs the bodily organs.
    • sublime.” He means the highest form of the sublime. This
    • highest form can be experienced only in the human organism
    • men today and forms a basis for true inner piety and true inner
    • formed; how soul finds its way to soul, moving outside the
    • it forms the pain, the sorrow, the privation, the wish of
  • Title: Tension Between East and West: Lecture 3: East and West in History
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    • take on the forms appropriate to that science. Thus the
    • this change the expression of great transformations in human
    • brings us in the end to thinking and to the transformation of
    • religious life separate in his soul. He even endeavours to form
    • can recreate the creative human form. All we need is to retain
    • common sense and a sound, spiritually informed eye, you
    • experience. In forming the muscle, the bent arm, the hand, he
    • flow together, informs Soloviev's East European
    • scientific thinking, whereas in art forms and religious
    • This religious strain forms part of the temperament of East
    • of nature? His artistic sense transformed itself naturally into
  • Title: Tension Between East and West: Lecture 4: Spiritual Geography
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    • (including such forms of these as have survived in the East
    • quite different form, further West — and in this
    • and sun! We may say: what we formulate in our sharply
    • microscope extensively and learnt about cell-life, and formed
    • world of plants as it grows and flowers. If we have formed a
    • concrete in its individual forms as the world of the senses in
    • transformed external perceptions. Within man, memories are not
    • only faithfully preserved; they are also transformed in many
    • transformed external experience. Of course, we need only
    • hand we know that the material forms operating within us are
    • themselves simply a transformed reflection of the spiritual
    • because, in transforming itself into mortal man, the spiritual
    • assumed the most varied forms — we can see how the sense
    • assume the most formidable dimensions unless it can be set on
    • spirit informing this life turns into abstract concepts and
    • to conform to mirror-images, which in themselves are powerless,
    • extreme form an attitude that we really need in face of such
    • spiritually real form of the higher world infuse these
    • must emerge for man a new form of the spiritual world. And when
    • transformation of the spiritual world, which was
  • Title: Tension Between East and West: Lecture 5: Cosmic Memory
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    • that takes the form of general concepts and ideas, a vague
    • spiritual form of existence. The reaction of the rationalist to
    • older forms of humanity's mystical endeavour. Yet in face of
    • organic process, and then appears again in an altered form.
    • Anything observed can undergo a transformation or metamorphosis
    • terms. When we observe the outside world and inwardly transform
    • cognition, so that by attaining a different form of
    • the outside world, and that the act of cognition transforms
    • will transform the love that rightfully exists on earth into a
    • transformed memories; but they often contain an admixture of
    • the formation of a healthy memory, pierces this mirror of
    • more or less abstract form suffers from a marked semblance
    • drop. A miniature solar system forms, and from the standpoint
    • of the world's history: we form concepts of a purely physical
    • arise cloud-formations, and indeed shapes thinner even than
    • another.” We need to attain this attitude, in a form
  • Title: Tension Between East and West: Lecture 6: Individual and Society
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    • social reforms from first principles, in an abstract and
    • expounded here could, if transformed into impulses of the whole
    • political party. Then, you have a platform, you have ready-made
    • that we can form a life-like picture of them.
    • formulated, almost as an abstract theory, however, is a feature
    • form no longer appropriate to the present time, in earlier
    • ordinarily formulated, can only express a superficial outlook,
    • develop into human social configurations informed by
    • soul, the forces that have been formative in social
    • mathematically formulated laws; to comprehend something so
    • away from the instinctive forces that previously formed
    • only into inorganic, lifeless nature, but also into the forms
    • even of something that forms as much a part of the social
    • can transform itself into social impulses such as arose from
    • this life in its individual concrete forms in accordance with
    • end-result of this is that we form ideas of what is going on in
    • among mere memories, untransformed.
    • sharply delineated concepts but vital ones. The former, it is
    • immediately take on sharp contours) all informed by the
    • the platform, her way of speaking was ... well, I will quote an
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  • Title: Tension Between East and West: Lecture 7: The Individual Spirit and the Social Structure
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    • transformation now taking place in the social structure of the
    • tending to transform themselves into a totality, a single
    • spiritual transformation throughout the world, of which perhaps
    • expected to shape laws and inform administrative principles,
    • dogmatic and formula-ridden Marxism that occupied the souls of
    • so many of these, a great deal survives in a disguised form, so
    • an increasingly attenuated form, this has survived in all the
    • attenuated form. There is much in present-day social structures
    • religious views themselves have taken on quite different forms,
    • forms that have detached themselves from economic life,
    • impulses that inform them. For the description often given
    • that appear the same in their outward form are not the same
    • that the particular form of the theocratic state — or
    • was theocratic in form has gradually assumed a quite
    • transitional form in the Platonic Utopian state. There is
    • about society; and in it we can recognize a form into which
    • encounter this relationship in its purest form when we look
    • very diluted form, metaphorically speaking; so that,
    • transformed itself into the legal attitude, the political
    • take on legal forms.
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  • Title: Tension Between East and West: Lecture 8: The Problem (Asia-Europe)
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    • spirits in a simple formula — the Apolline dictum:
    • and science were combined: in performing the ritual actions,
    • religious elements gave to knowledge its original form.
    • undergo a complete transformation as a man, a kind of
    • This is the old religious form of catharsis, the purification
    • What existed in the East passed over in another form to Greece
    • doing the work. The masses merely formed an appendage to the
    • those who performed it as a natural datum. Human society really
    • supply, which with us forms part of the social organization, is
    • experience of the different forms of mankind. These differences
    • formation of trusts and combines, in the trade union movement,
    • spiritual sphere. What we perform in the outside world needs to
    • of life becomes of interest. Whereas formerly what was
    • formerly we looked at the product, we shall now look at the man
    • who requires the product. Whereas formerly the product was
    • expressed in so extreme a form is justified, and whether people
  • Title: Tension Between East and West: Lecture 9: Prospects of its Solution (Europe-America)
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    • conceivably interest them. They perform it as if faced with
    • tend to be formed in these circles are indeed organized on the
    • on to the outside world. These assumed the most varied forms,
    • superstition formerly interposed ghosts in front of external
    • obliged to adopt the scientific forms of expression customary
    • philosophy of life in the form of an anthroposophically
    • developed over there a distinct form of primitive
    • developed represents a primitive form of the exercises by which
    • will. It sometimes takes curious forms, this conscious
    • in one form or another with us Western men, in his heart there
  • Title: Tension Between East and West: Lecture 10: From Monolithic to Threefold Unity
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    • circulation of capital might be transformed so that it
    • formulae and recommending their indiscriminate
    • transformation, and that forces of decline must always operate
    • you could see that, whenever capitalism formed part of an
    • transformed broad areas of social life. Ask yourselves what is
    • a very popular form, at the end of the eighteenth and beginning
    • them and becomes an empty form. And then they say: This empty
    • form must be given a content; the economic element must
    • that inform the social structures; economic associations come
    • lives a certain formalized element of social thinking.
    • formalized thought. But humanity, on its way down the ages,
    • economy was formed, it was the general opinion that the state
    • connection with the circulation of capital. The formation of
    • formation of capital. In recent times, this has been
    • that are part of a legitimate formation of capital, but on the
    • When people realize this, they become social reformers and work
    • all-important — inhabits this triform social organism in
    • uniformly in the monolithic state has led to a
    • we shall be able to form some idea of how the three spheres in



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