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  • Title: Occult Significance of the Bhagavad Gita: Lecture 1 of 9
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    • the one that is to form the basis of our present studies.
    • transformed by its setting. Then again this setting leads us further
    • overcome by the strong desire to see the form, the spiritual form of
    • can in his true spirit form. Then Krishna appears to him (later we
    • shall return to this description) in his form — a form that
    • spirit form of the teacher is revealed to the clairvoyant eye of his
    • true form. That is a world of holiest blessedness, withdrawn from
    • bodily form.
    • transformations and incarnations in the search for life in external
    • form the subject of the following lectures.
  • Title: Occult Significance of the Bhagavad Gita: Lecture 2 of 9
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    • wonderfully composed, that it forms an artistic whole. I could show,
    • such records in their beauty of form and their dramatic power, we can
    • handed on to the descendants by the woman, whereas what forms him
    • that might appear even trivial to many Westerners in its given form.
    • essentially in Asia. Of course, America too forms part of the West.)
    • spirit is eternal and undergoes transformations, passing from
    • nature of all outer transformations. They must have experienced the
    • spirit living through outer transformations. To abstract
    • every form of dogmatism, and he does so radically. Here we come up
    • long as he is outside himself, takes on a form similar to that of the
    • In its climaxes, its inner artistic form, it reflects deep occult
    • I look back on all the transformations through which I have lived,
  • Title: Occult Significance of the Bhagavad Gita: Lecture 3 of 9
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    • the present day, which tends to the formation of abstract concepts,
    • transform one's sympathies and antipathies. To quote a passage from
    • we had not received something from the sense-world itself that formed
  • Title: Occult Significance of the Bhagavad Gita: Lecture 4 of 9
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    • permeated and transfused with something not unlike the cloud-forms
    • up there what meets us like floating forms is nothing else than the
    • conjectures and theories and forming opinions.
  • Title: Occult Significance of the Bhagavad Gita: Lecture 5 of 9
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    • the outside world, we are destroying delicate forms in our brain. In
    • form of Western spiritual life. Of course, we are at the beginning of
    • delicate organ has been formed which was not there before. Even
    • transforming his brain. These forces were perpetually at work in all
    • former cycles of evolution, the finer organ in the frontal cavity.
  • Title: Occult Significance of the Bhagavad Gita: Lecture 6 of 9
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    • perceives, for instance, forms, not indeed of gross matter, but forms
    • that appear as forms of light. One finds that he hears sounds like
    • sense world though in a refined form. In our world here man is
    • in their true form do not appear at all with sense qualities because
    • what we have experienced supersensibly by giving it form and color
    • I tried to give an idea of the form of the first four
    • What may we expect here, realizing the artistic form of the poem and
    • it can only be the holy and formless, the super-sensible, that appears
    • is without form or likeness. This is what happens at the beginning of
    • many eyes I see Thee, on every side endless in Thy Form. No end, no
    • behold in every form, I see Thee with diadem, with club and sword, a
    • wondrous, awesome Form. I see whole hosts of Gods approaching Thee,
    • Filled with wonder stand multitudes beholding Thee. Thy Form
    • unto me. I see within Thine awful form, like unto fire itself. I see
    • are able to form some lofty conception of the creative spirit, which
  • Title: Occult Significance of the Bhagavad Gita: Lecture 7 of 9
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    • force behind all the forms he perceives around him in the
    • senses in their true form. It will be possible to indicate their
    • the form they take, are really rubbish. They are themselves a kind of
    • original and essential form is the very same as those forces that in
    • of the child are those of the grown-up person, but in childlike form.
    • unmixed form; not during waking life nor even in sleep because in
    • never came down in bodily form. It did not strive like ordinary human
    • form. At the moment, however, of which the
    • that had gone through all the transformations of mankind. This
    • body that stands before us there, we have in concrete form what
    • by the human understanding. It was not discovered in the form I have
  • Title: Occult Significance of the Bhagavad Gita: Lecture 8 of 9
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    • difference — apart from differences of time, mood, form, and
    • right at hand. Europeans prefer the form in which it meets them in
    • understand that the external expressions themselves, the outer forms
    • era from the way we can experience them. We must study those forms of
    • is the same, the form of expression is different. Whoever would stop
    • have come nearer to the idea of life by producing external forms that
    • form of consciousness escapes our everyday intelligence far more than
    • sattwa, rajas and tamas. In effect what can enter the purest form of
    • the form that the natural element of life and force and spirit takes
  • Title: Occult Significance of the Bhagavad Gita: Lecture 9 of 9
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    • bright surface, say of green, a uniform green shade; a dark-colored
    • form in the most varied spheres of life. Then at length the
    • bodily shape and form — the materialists and spiritualists —
    • must attain to a transformation of these conditions in himself so
    • surrounding world are being formed. Today the soul must be more
    • dilettante method because it leads to nothing. One may form societies
    • together form a unity. If one tries with this truly modern occultism
    • Society and to the formation of the Anthroposophical Society. A full
    • that also is part of our obligation to truth. It is simpler to inform

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