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  • Title: Lecture: The National Epics With Especial Attention to the Kalevala
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    • Iliad, of events which form the connecting link with the facts of the
    • form and manner of thinking and perceiving we have acquired in the process
    • what historical powers and impulses perform in the evolution of humanity,
    • Agamemnon belonged. Thus he considers that there is a certain uniformity
    • all the special form of the intervention of the Gods in Homer. Let us
    • by taking the forms of mortal men, inspiring them as it were, leading
    • permeated by invisible powers which could not appear in their own form,
    • a human form. But we recognise even here, how the Divine resounds through
    • soul-forces. If we only consider these three forms externally, how they
    • into the epic — I say expressly a very remarkable form of Christianity
    • transformation of animal forms from the most imperfect to the perfect;
    • and it acknowledge the connection between the external human form and
    • the most perfect animal form; but it cannot at all remain at such a
    • surrounds us, at the various animal forms; we look at the — in
    • a certain way — uniform human race distributed over the earth;
    • in the external form everything tells in favour of the relationship
    • the present human form, the present man, as arising out of any animal
    • form which we know in the present. If we go back into the evolution
    • in the present day developed in man in more and more primitive form.
    • — certainly in a more primitive but yet in a great and noble form
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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 That is a world of holiest blessedness, withdrawn from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
  • Title: Lecture 1: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • beings do in the physical world forms part of that world, for we must
    • transformed. There then begins in us something resembling what would
    • world influence us, and transforming our souls by means of this
    • forms, sounds, and kingdoms — in the mineral, the plant, the
    • seen as unity, as a connected structure, as one connected form or
    • presents as color, form, mineral, plant, or animal structures, it is
    • — something infinitely multiform. That is the great difference;
    • in the world. And just as one can transform all external
    • sight-impressions into moral perceptions, so too can one transform
    • according to their form or shape. These beings are one class of those
    • away from that which shows itself in set form, with a set figure, and
    • employ the word metamorphosis — transformation. That is the
    • have definite forms belong to the one class; beings which actually
    • the first class of beings, which have quite a definite form, when
    • transformed into a moral impression. But in our feeling we notice
    • forms of the most varied kind. If, having had an occult training, and
    • settled form, for which we see outlines that we could sketch, so it is
    • instance., clouds form and rain falls, and when perhaps a mist rises
    • forming and dissolving mist and to the watery vapor filling the air
    • metamorphosis, transformation. This second class of beings we cannot
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  • Title: Lecture 2: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • To-day we shall speak of two other forms or categories of
    • changing their forms, for, strictly speaking, they have no form of
    • definite form, but flit over our earth, flashing and vanishing like
    • into cloud-formation or something of a like character to work upon us.
    • confronted with beings of a definite form, and we may call these the
    • their spring and summer forms. The disposition that at one time the
  • Title: Lecture 3: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • order to ascend into the spiritual world, for we can only form a
    • his troubles and cares, his hopes and ideals; in a sense these form a
    • if he is to pass over into another form of consciousness. For
    • can form ideas in his inner life and also externalize them, which do
    • their revelation they would so transform that it would no longer
    • let us form a different conception. By way of experiment, let us form
    • he performs a loving action to another who needs love. He gives
    • emptier when he performs loving actions to another; he receives more,
    • he becomes fuller, he has still more, and if he performs the loving
    • ideas, and that if we wish to ascend to the spirit, we must form ideas
    • that the forming of such symbolical conceptions is a powerful means
    • that there is a being guiding us, we have the first form in the ranks
    • expression in the actions performed by whole peoples or whole races,
    • there to perform service, to work within the elements, and in a sense
  • Title: Lecture 4: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • Second Hierarchy. It is necessary that we should form a clear idea of
    • forms. I have already said that as regards this second stage of
    • lives has in the first place, form. Plants have forms, animals have
    • forms, man has a form. If clairvoyant vision is directed with all the
    • has form, and if we look away from all the other parts of the being
    • and only see the forms, considering among the plants the multiplicity
    • of the forms, as also in the animals and in man, this clairvoyant
    • Hierarchy those which we call the Spirits of Form — the
    • besides the form in the beings around us in nature. We know indeed,
    • that everything which lives changes its form, in a certain respect, as
    • it grows. This change, this alteration of form, this metamorphosis,
    • form, how it passes from the form of the root to the form of the leaf,
    • to the form of the flower, to the form of the fruit. If we look at the
    • growing animal, at the growing man, we do not merely consider a form
    • growth of the living being; reflecting how the forms change, how they
    • of the Second Hierarchy. For we must consider neither the form as
    • such, nor the changes of form, nor the movement; but that which is
    • expressed in the form. We can describe how a man may train himself to
    • vision. He must perform these; and not educate himself by means of his
    • first train itself as to how man himself becomes, in his outer form,
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  • Title: Lecture 5: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • himself from within it. Just as formerly he looked upon a foreign
    • who form the first and highest category of the First Hierarchy. It
    • and Seraphim, we have a form of creation in which the part created is
    • forming independent beings. We may say: They contemplate that which
    • ourselves more and more to the form and manner in which the beings
    • principle, which will only really be formed in man in full measure in
    • our study we have called the Spirits of Form. When we say that there
    • Spirit of Form, we may then gain an idea of a being not yet described,
    • must designate as itself a being, a Spirit of Form. Just as we live in
    • eminence consist in their having the Spirits of Form, or a Spirit of
    • Form as their lowest principle. Then instead of the etheric body which
    • able to form more approximate concepts. The various religions of the
    • before us as their lowest principle the Spirit of Form; that is, a
    • spirit which gives itself form, a spirit having form. We must
    • resembling the physical body of man; as something which has form. Just
    • as we have something of form in this physical body of man as his
    • lowest principle and as in this form, which in truth, as we encounter
    • Form — so that which appears to us when we direct our gaze into
    • or Jupiter — is the external form of the Spirit of Form. It is
    • form expresses what lives in him as his higher principles —
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  • Title: Lecture 6: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • participates in forming a planet, and we have seen how a planet
    • receives its form, its enclosed form, as a result of the activity of
    • the Spirits of Form. We saw further that the inner life, the inner
    • in the planet; and in this, what comes from the Spirits of Form is but
    • are higher than the Spirits of Form. Now if we want to understand all
    • mentioned in one of the former lectures, they cannot lie, they cannot
    • a consideration of the Spirits of Form, it will give us an idea of how
    • a planetary system is actually formed. At the conclusion of the last
    • planets, proceeds from the Spirits of Form; but it is not quite
    • telescope, you have in the form revealed to you, not merely the
    • Spirits of Form. Let us take, for example, the planet which for a long
    • must think of as filled with matter, not however in the form of a
    • lenticular, flattened, ball-like form, as drawn here. It is just as
    • Now let us ask: What is the task of the Spirits of Form in this whole
    • disposition? That Spirit of Form which forms the basis of Saturn, sets
    • a boundary, gives form to this etheric substance which in an occult
    • sense we call Saturn. Thus the outermost line in the formation of
    • of Form. In the same way the line of Jupiter was formed by the Spirit
    • of Form allotted to Jupiter; the line of Mars by the Spirit of Mars,
    • which is a Spirit of Form. Now we may ask: Where then actually dwells
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  • Title: Lecture 7: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • YOU will have understood from the former lectures, that when we gaze
    • — the actual external form of the stars visible to the senses
    • the former lectures. In any case we shall have to refer to much in the
    • Form, Spirits of Motion, Spirits of Wisdom; and above these again the
    • themselves they cannot be explained unless we think of their forms as
    • determined by the Spirits of Form; their inner mobility and activity
    • Spirits of Form
    • from one planetary system to another, and give information of what
    • means the world of planetary systems is integrated and forms a whole.
    • of the Spirits of Motion and the Spirits of Form. In other words, if
    • with regard to the Spirits of Motion and Form, this is no longer the
    • own Spirit of Form, its own Spirit of Motion.
    • Hierarchies down to the Spirits of Form, actually work together in the
    • Form, likewise has Jupiter, and also the earth, we must if we wish to
    • Form of Mars and Jupiter and so on, is always the Sun; that they work
    • is, so to speak, allotted to the Spirits of Form from the Sun. They
    • work upon Mars from the Sun; other Spirits of Form work upon the
    • Earth, others upon Jupiter. That which they perform is an activity for
    • others. This particular activity of the Spirits of Form and the
    • and Form can, so to speak, do nothing for the evolution of the beings
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  • Title: Lecture 8: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • it. Thus to clairvoyant consciousness those forms, those light-forms
    • really in its original, living form, but is — so to speak —
    • our earth in its present form could not have endured the proximity of
    • in form — that we know direct from the forces which work upon us
    • in the ranks of the hierarchies, we have called the Spirits of Form.
    • compressed into the form — (and now comes the symbol) — into
    • the form of this talisman, the effect of which on Kriemhilde produced
    • question of having to form a certain concept, for we cannot well
    • he forms concerning it.
    • which we see with physical eyes — and if we form a concept of a
    • whole physical matter to be transformed — so that the wolf,
    • acquainted with the various forms of mineral life on our planet. When
    • the Devachanic world how the salt forms into crystals, we see that
    • crystallization, form into solids. This in fact is what happened to
    • Solid matter has gradually been formed out of the fluid, and we now
  • Title: Lecture 9: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • things which form an essential part of our theme, as they will lead us
    • find in the animal world the most varied forms, which differ far more
    • species receive its forms from cosmic space, and indeed the forces
    • forces which construct the various animal-forms, stream down upon our
    • belonging to our System; so that the forces which form the principal
    • Regents, as it were, of the principal group-forms of the animals live
    • that come which builds up the principal animal forms in the right way.
    • kingdom we now have, we should only have seven principal forms. Once
    • animal forms; but these seven forms were very mobile, determinable, so
    • soft and plastic in their formation that they could easily be
    • transformed; one special form into another and again other forms into
    • principal forms date far, far back; but then appeared other forms in
    • believe that everything is actually of like form; but this is not the
    • of the seven principal forms, worked in a different way according to
    • animal form, stood before Aries, or Taurus, or any other
    • forms were modified. A number of different animal forms were thus made
    • of our animal forms on the earth arose from the fact that the forces
    • because that particular group-soul of an animal form which was to work
    • to seek the group-ego of any animal form, he must not seek for it on
    • impulse for the animal forms is continually sought to-day in some
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  • Title: Lecture 10: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • quite clear as to the fact that only what we call the forms, the
    • encounters us formed, organized, in such a manner that we perceive
    • this formation as suitable to the mineral nature. If we look at a
    • certain body of cubic form, and at another of a different form, we
    • know that these forms are not accidental but are connected in a
    • teaches us that the forms in the mineral which we call crystal-forms,
    • can be traced back to the action of the Spirits of Form. Now because
    • to something characteristic. The name “Spirits of Form” was
    • as the mineral kingdom, the Spirits of Form display their activity;
    • and further that the offspring of the Spirits of Form — in the sense in
    • perception, generally speaking, only the forms of the minerals exist.
    • only the form of the mineral kingdom is to be observed on the physical
    • consider the forms which we encounter, at any rate in most of the
    • mineral kingdom, and let us be quite clear that this pure form
    • proceeds from the mode of operation of the Spirits of Form or their
    • permeate all that is form with their offspring, the etheric
    • Thus form has inner-being; in other words, the form of the mineral
    • perceptible as form; but this form is filled with inner-being. For the
    • mineral substances. Not only has it form, it has matter, it has
    • only the general forms are treated by the group-egos of the animals,
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  • Title: Occultism and Initiation
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    • through this form of occultism, speak of the development of the true
    • will show you that the results of such a spiritual form of research
    • in its present planetary form, that is, they point to conditions
    • evolution of cosmic life itself, the transformation of our Earth and
    • investigation is the one which will form the subject of this
    • nature, I must say to myself: Their form of existence, the way in
    • the form of thoughts, representations, feelings, and impulses of the
    • we form in accordance with our thoughts and ideals; it is enough to
    • methods of initiation consist in other forms of soul-activity than
    • that the reason modern people form concepts and ideas is to gain
    • external life, with the external culture, this form of soul-activity
    • complete transformation. In other words (let me use the taboo word!),
    • transforms our whole consciousness.
    • endeavour to practice such concentration, such meditation, by forming
    • appear in the form of pictures, which cannot be compared to anything
    • practical experience). We recognize that in performing this activity
    • say: Everything that comes out of the child's soul, that forms
    • was formerly a mere belief, namely, that the human soul-spiritual
    • being comes from the spiritual world and forms the physical-bodily
    • super-sensible world, forming the prototype of a new incarnation, of a
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  • Title: Esoteric Lessons Part III: Helsinki, 6-1-'13
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    • the moon with its changing form we know that it's connected with the
  • Title: Esoteric Lessons Part II: Helsinki, 4-14-12
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    • sea he sees luminescent things rising that form themselves into



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