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• Title: Memória e Amor
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  • Esse processo rítmico constantemente repetido pode ser comparado com duas coisas diferentes aqui na existência física terrena. Pode ser comparado com a inspiração e a expiração, e também com o sono e a vigília. Na existência física na Terra, ambos são processos rítmicos – ambos podem ser comparados com o que venho descrevendo. Mas com os processos que ocorrem no mundo espiritual entre a morte e o renascimento, não se trata de saber algo de uma forma puramente abstrata, ou – devo acrescentar – para a satisfação de curiosidade espiritual; trata-se de reconhecer a vida na Terra como uma imagem do supraterrestre. E surge necessariamente a questão: o que acontece na vida terrena que se assemelha a uma faculdade de memória não possuída pelo homem em sua consciência comum, uma faculdade que pode ser possuída por seres das hierarquias, arcanjos? O que há na vida física que é como uma memória de se viver no mundo dos seres espirituais, ou como uma memória de se experimentar a si mesmo lá?
  • Pois bem, por que descemos ao mundo físico do mundo espiritual? Vocês poderão deduzir, a partir do que eu disse aqui da última vez, que as forças que nos mantêm juntos com os seres espirituais superiores decaem. Aqui na vida física, envelhecemos porque as forças que nos mantêm em conexão com a Terra física diminuem; lá, enfraquece o que nos mantêm ligados aos seres espirituais. Diminuem principalmente as forças que permitem que nos apreendamos em meio aos seres espirituais e que nos possibilitam sermos independentes. No mundo espiritual, por um período considerável antes de descermos à Terra, perdemos a capacidade de conviver com os seres espirituais. Com o auxílio dos seres espirituais, formamos a semente espiritual de nosso corpo físico, que enviamos primeiramente; daí nos apropriamos de nosso corpo etérico e prosseguimos. Ilustrei-lhes isso em minha última palestra. Nossa capacidade de viver com seres espirituais no mundo espiritual desbota e percebemos como, por meio das forças da lua, nos aproximamos cada vez mais da Terra. Sentimo-nos como um eu, mas cada vez menos capazes de compreender as regiões espirituais, ou de nos manter nelas; tal capacidade se torna cada vez mais débil. Temos um sentimento crescente de que o desfalecimento prevalecerá sobre nós, no mundo espiritual. Isso cria uma necessidade de que aquilo que não mais conseguimos carregar conosco – o sentimento do eu – seja sustentado por algo externo, a saber, nosso corpo: surge uma necessidade de sermos sustentados por um corpo. Eu poderia dizer que, gradualmente, temos que desaprender a voar e aprender a andar. Vocês sabem que estou falando figurativamente, mas a imagem está em absoluto acordo com a verdade, com a realidade. É assim que encontramos o caminho para nosso corpo. O sentimento de solidão encontra um refúgio no corpo e se converte na faculdade da lembrança, e temos que nos empenhar para alcançar um novo sentimento de comunhão, na Terra. Isso se
  • Assim, entre ir dormir e acordar, o homem experiencia de fato uma espécie de repetição ao contrário do que realizou no decorrer do dia. Não é que simplesmente entre ir dormir e acordar – o sono pode ser bastante curto, e então as coisas são condensadas –... não é que simplesmente entre ir dormir e acordar o homemtenha uma visão retrospectiva de suas experiências durante o dia – uma visão inconsciente, pois naturalmente deve ser inconsciente. Não; quando a alma, durante o sono, se torna realmente clarividente, ou quando a alma clarividente relembra na memória as experiências entre ir dormir e acordar, vê-se que o homemrealmente experiencia no sentido reverso o que havia vivenciado desde a última vez que despertou. Se ele dorme a noite toda da forma usual, ele retrocede no que fez durante o dia. O último evento ocorre imediatamente após seu adormecer, e assim por diante. Todo o seu sono funciona de uma forma maravilhosamente reguladora. Só lhes posso falar sobre o que pode ser investigado pela ciência espiritual. Quando vocês adormecem por quinze minutos, o início do sono sabe quando acabará, e nesse quarto de hora vocês experimentam, na ordem inversa, o que trouxeram desde a última vez que acordaram. A tudo é dado a proporção correta – por mais maravilhoso que isso possa parecer. E pode-se dizer que essa experiência retrospectiva reside entre a realidade e a aparência.
  • Se alguém tem uma imagem na memória de algo experimentado na vida física vinte anos antes, uma pessoa saudável e reflexiva não a considerará uma experiência presente; é da natureza da própria imagem da memória que a relacionemos a uma experiência passada. Quem olha de forma clarividente para o que a alma vivencia durante o sono, em ordem inversa, não conecta isso ao presente; mas ao futuro após a morte. Assim como qualquer pessoa percebe que sua lembrança de algo vivido vinte anos antes se refere àquele tempo passado, também quem vê o estado de sono por meio da clarividência sabe que o que enxerga não tem significado para o presente, mas prenuncia o que deverá ser experimentado após a morte, quando tivermos que percorrer, ao reverso, tudo o que tivermos feito na Terra. É por isso que essa imagem do sono é meio-realidade, meio-aparência: está relacionada ao futuro. Logo, para a consciência comum, é uma experiência inconsciente daquilo por que o homem tem de passar, que chamei em meu livroTeosofia de mundo da alma. E a consciência intuitiva e inspirada, descrita em meu livroO conhecimento dos mundos superiores, reúne, a partir da observação do sono, o que o homem tem que passar durante o primeiro estágio após a morte. Essas coisas não são meras fabricações; são claramente observadas, uma vez que o dom da observação tenha sido adquirido. Portanto, desde ir dormir até despertar, o homem vivencia, sem o seu corpo, o que fez com ele quando acordado.
  • Chegamos agora a um conceito extraordinariamente sutil. Pense em como, de fora, temos que viver nossas ações novamente com nosso ego e com nosso corpo astral. A capacidade de fazê-lo é adquirida na proporção do grau de amor que desenvolvemos. Esse é o segredo da vida, no que diz respeito ao amor. Se um homem é realmente capaz de desprender-se de si mesmo no amor, amando ao próximo como a si mesmo, aprende o que precisa durante o sono para experienciar, ao contrário, plenamente e sem dor, o que deve ser vivenciado dessa forma. Porque, nesta hora, ele deve estar completamente fora de si mesmo. Se um homem é um ser sem amor, surge uma sensação quando, fora de si, ele tem que experimentar as ações que realizou sem amor. Isso o retém. Pessoas sem amor dormem como se – para usar uma metáfora – tivessem falta de fôlego. Assim, tudo o que somos capazes de cultivar em nós por meio do amor se torna verdadeiramente frutífero durante o sono. E o que é assim desenvolvido entre irmos dormir e acordar atravessa o portão da morte e subsiste no mundo espiritual.  Aquilo que se perde entre a morte e o renascimento, quando vivemos junto aos os seres espirituais dos mundos superiores, é recuperado por nós como uma semente, durante a vida terrena, por meio do amor. Pois o amor revela seu significado quando, com seu ego e corpo astral, o homem, dormindo, está fora de seu corpo físico e corpo etérico. Entre ir dormir e acordar, seu ser essencial se amplia, se ele está cheio de amor, e se prepara bem para o que lhe acontecerá depois da morte. Se ele não tem amor e está mal preparado para o que lhe acontecerá após a morte, seu ser se estreita. A semente para o que acontece após a morte repousa preeminentemente no desdobramento do amor.
  • Assim, meus queridos amigos, comparei a experiência do homem em conexão com seres superiores no mundo espiritual, que alterna com sua experiência do eu, com a respiração: inspiração e expiração. Em nosso processo respiratório e nos processos relacionados com a fala e o canto, podemos reconhecer uma imagem da “respiraçãoâ€� no mundo espiritual. Conforme eu já disse, nossa vida no mundo espiritual entre a morte e um novo nascimento alterna entre a contemplação do eu interior e o tornar-se um com os seres das hierarquias superiores; olhar de dentro para fora, tornar-nos um com nós mesmos. Isso ocorre tal como inspirar e expirar. Inspiramo-nos e depois nos expiramos; e isto é, obviamente, uma respiração espiritual. Aqui na Terra, esse processo de respiração se torna memória e amor. E, de fato, a memória e o amor também atuam juntos aqui na vida física terrena como uma espécie de respiração. E se com os olhos da alma vocês forem capazes de ver corretamente esta vida física, serão capazes de observar em uma importante manifestação da respiração – no falar e no cantar – a atuação fisiológica conjunta da memória e do amor.
  • Hoje a ciência da fisiologia não atingiu o ponto em que pode descrever detalhadamente o processo que acabamos de desenhar. A ciência espiritual é capaz disso e a ciência fisiológica certamente alcançará tal entendimento, pois essas coisas podem ser descobertas a partir da observação atenta da natureza humana. Pode-se dizer que, quando emitimos um som ou uma nota, primeiramente, a cabeça é acionada. Mas da cabeça procede a mesma faculdade que, interiormente, na alma, confere a memória, que sustenta o som e o tom: isso vem de cima. É inconcebível alguém poder falar sem possuir a faculdade da memória. Se sempre nos esquecêssemos o que está contido no som ou no tom, nunca seríamos capazes de falar ou de cantar. É precisamente a memória incorporada que perdura no tom ou som; por outro lado, no que concerne ao amor, mesmo em seu sentido fisiológico – no processo respiratório que dá origem à fala e ao canto – tem-se um testemunho claro no pleno volume interior do tom que chega ao homem na puberdade, quando o amor encontra expressão fisiológica durante o segundo período importante da vida: isso vem de baixo. Aí estão os dois elementos juntos: de cima, o que está na base fisiológica da memória; de baixo, o que está na base fisiológica do amor. Juntos, eles formam o tom na fala e na canção. Aí está sua interação recíproca. De certa forma, é também um processo de respiração que percorre toda a vida. Assim como inspiramos oxigênio e expiramos dióxido de carbono, temos unidas em nós a força da memória e a força do amor, encontrando-se na fala, encontrando-se no tom. Pode-se dizer que falar e cantar, no homem, são um intercâmbio alternado de permeação pela força da memória e pela força do amor.
  • Mas, meus queridos amigos, o fato é que quando passamos do mundo espiritual para o físico, passamos pelo grande esquecimento. Quem, com consciência comum, vê aqui, na força fraca e sombria da memória, o eco do que éramos como “euâ€� no mundo espiritual? Quem ainda reconhece na fala, na parte vinda da memória, a pós-vibração do eu? Quem reconhece na formação plástica do discurso, no canto e na fala, um eco dos seres das hierarquias superiores? Ainda assim, não é verdade que quem aprende a ouvir o discurso sem levar em consideração o significado, quem dá ouvidos ao que os tons expressam por sua própria natureza, tem uma sensação – principalmente se tiver inclinação artística – de que mais é revelado na fala e no canto do que a consciência comum percebe? Por que então transformamos a fala comum que temos aqui na Terra como uma faculdade utilitária – por que a transformamos em canção, despojando-a de sua função utilitária e fazendo-a expressar nosso próprio ser em declamação, em música? Por que a transformamos? O que estamos fazendo em tal caso?
  • Obtemos a ideia acertada disso se dissermos: antes de descerem à Terra vocês estavam no mundo espiritual e viviam lá, conforme descrito. O grande esquecimento veio. No que sua boca profere, do que sua alma se lembra, em como sua alma ama, vocês não reconhecem o eco do que eram no mundo espiritual. Na arte, entretanto, recuamos alguns passos da vida, por assim dizer, e nos aproximamos do que éramos em nossa vida pré-natal e do que seremos em nossa vida após a morte. E se formos capazes de reconhecer como a memória é um eco do que tínhamos na vida pré-terrena, e como o desdobramento do amor é a semente do que teremos após a morte; se por meio do conhecimento do espírito imaginarmos o passado e o futuro da existência humana, na arte invocamos ao presente – na medida do possível para o homem em sua organização física – invocamos o que nos une ao espírito.
  • Prova abundante disso reside na maneira como a arte se desenvolveu. Originalmente era uma com a vida religiosa. Nas eras primitivas da humanidade, ela era imbuída nos cultos religiosos. As imagens que os homens formavam de seus deuses eram a fonte das artes plásticas. A título de exemplo, recordemos os Mistérios da Samotrácia a que alude Goethe na segunda parte de Fausto, onde fala dos Cabiros. [Vide ciclo de palestrasGoetheanism as an impulse for man's transformation,Dornach, janeiro de 1919.] Em meu estúdio em Dornach tentei fazer um desenho desses Cabiros. E o que resultou disso? Foi algo muito interessante. Simplesmente me propus a desvendar intuitivamente a maneira como os Cabiros teriam aparecido nos Mistérios da Samotrácia. E imagine só: cheguei a três jarros, mas jarros, é verdade, moldados plástica e artisticamente. A princípio fiquei pasmo, embora Goethe tenha realmente falado de jarros. O assunto ficou claro para mim apenas quando descobri que esses jarros ficavam sobre um altar: então, algo semelhante a incenso era colocado neles, as palavras sacrificiais eram cantadas, e pelo poder das palavras de sacrifício – que nos tempos mais antigos da humanidade carregavam uma força de estímulo vibratório bastante diferente de qualquer coisa possível hoje – a fumaça do incenso era formada na imagem desejada da divindade. Assim, no ritual, o cântico imediatamente se expressava plasticamente na fumaça do incenso.
  • Hoje, desejei tratar de um desses pontos de vista, meus queridos amigos, para que, de certo ângulo, vocês formem uma imagem de como o homem está conectado com o mundo espiritual. Espero que possamos continuar ampliando esses estudos em um futuro não muito distante.
  • Conforme publicado em Golden Blade 1983
• Title: Evil and Spiritual Science
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  • influence on the forming of Western Christianity: to
  • weakness is not always able to perform it, so that goodness is
  • Then he looked at what bodily forms a human being, and which
  • create a world, he must conform to that which is true without
  • from its bodily nature, that it really can perform a spiritual
  • the former its own task completely. If a human being could only
  • selfishness can be transformed into becoming a benefactor
  • world of animals is basically an outer formation of an
  • was only natural that in the latest times, that deeply formed
  • former being has gone over into us, and that our world can only
  • bring about their rapid transformation into frogs through long
  • play, that make it possible to perform what they have to
  • perform; they are hungry because they hold back the forces,
  • to force a way into another form. That is an image that is
  • human pondering had to take the form that we meet up with in
  • can prove it to us in such a popular form, as when we, if we
  • and this should spark off a kind of transformation of such a
• Title: Popular Occultism: Lecture 1: Popular Occultism, Introtroduction
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  • material form, it is looked upon like other lifeless objects.
  • form in the lower parts. A blind-born person considers the description
  • instead by a form resembling man, consisting of an inwardly luminous
  • form of forces which is very much like the human being of the present
  • are all as real as the former. This is the astral body seen from within.
  • The external form of the aura is quite different from that of the physical
  • body and it surrounds man, and enwrapping him in a kind of oval form.
  • This form of light soars around the human being and sends out rays.
  • a form, etc. This rouses and awakens the child and develops the forces
  • it. Since the etheric body sets forth everything in the form of images,
• Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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  • far as possible to the descriptive form.
  • this is very confusing. He may see all kinds of animal-forms, even terrible
  • human forms, and so forth, rushing towards him. There are people who
  • they cannot read its phenomena. Everything appears in the form of pictures
  • and images. A bursting rage, for example, may appear in the form of
  • was formed out of the sense of beauty of that time. Each house, each
  • special character and was formed with love. Those who formed these objects
  • a so-called true reality, appears in the astral world in the form of
  • forms. There are Beings to whom man's thoughts offer a welcome occasion
  • to incarnate themselves, to form themselves an astral body; these Beings
  • you produced the corresponding thought-form; but also the fact which
  • you relate rays out a thought-form. If your thought-form corresponds
  • with it and agrees with it, then the two forms flow together upon the
  • thought-form streaming out of your words does not correspond with that
  • which goes out from the thing itself; the forms collide and destroy each
  • by the astral body when it has perceptions. The astral body transforms
  • form of dreams. But a trained person sees the astral world in regular
  • forms. At first these will be transient realities surging up and down,
  • event had stood before his soul in the form of a picture.
  • the beginning of clairvoyance; the regular forms that become more and
• Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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  • of the departed in the form of pictures. This process lasts for about
  • of the physical body, but now it is free and exists in the form of consciousness.
  • life. Past life rises up before the soul in the form of images and beings
  • though in a weaker form awaits those who lost their life suddenly through
  • purest, spiritual love. The soul should transform every experience and
  • through a process of transformation. Think of your childhood years!
  • to transform the will.
• Title: Popular Occultism: Lecture 4: The Devachanic World
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  • applies to objects of Nature, whereas artificial forms made by man appear
  • Negative images of physical-mineral objects therefore form the continental
  • way with every other form of physical existence. With every incarnation
  • death and a new birth perceive every pain and pleasure in the form of
• Title: Popular Occultism: Lecture 5: Life Between Death and a New Birth
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  • forces which impressed themselves upon the astral body. They transformed
  • the soul in the form of a strong writing. The clairvoyant can always perceive
  • in the form of capacities and talents. A feeling of unrestrained bliss
  • is contained in this process of transformation of experiences into capacities.
  • in the causal body has been transformed into capacities, man begins
  • speed through the astral plane in every direction. These forms arise through the
  • consists of the Ego and of the causal body, and he must now form himself
  • US form and out of astral substance. His whole disposition thus obtains
  • a coloring which corresponds to his transformed experiences.
• Title: Popular Occultism: Lecture 6: Man's Return to a New Earthly Life
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  • causal body frees itself. This asserts itself in the form of rays which
  • radiate in blue and indigo colors out of the ether flame-like forms. When
  • (Kamaloka), man enters Devachan, where he transforms his experiences
  • form of pleasure and pain, passions and instincts, these constitute
  • thus transformed his whole life in an alchemistic way, his causal body
  • of the capacities acquired by each human germ. None of these forms
  • forms and colors and is expressed in them.
  • elaborated in the physical body. They transformed themselves into forces
  • which appear in the next life in the physical body as organ-forming
  • This transformation of the
• Title: Popular Occultism: Lecture 7: Effects of the Law of Karma
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  • the Ego. Francis of Assisi for example had completely transformed and
  • transformed by the Ego is designated by the occultists with the Oriental
  • body is in part man's own work, in so far as it is the result of former deeds,
  • etheric body was formed. The more a human being works into his ehteric body,
  • the etheric body. The occult disciple transforms his etheric body consciously,
  • for each time he underwent an essential transformation. He returns to
  • the true causes for such transformations, a clairvoyant can see them.
  • with the transformation of the vegetable and animal kingdoms of the
  • plane the human spirit gradually formed communities and states out of
  • small tents and huts, so he also transforms the fauna and the flora in
• Title: Popular Occultism: Lecture 9: Lemurian Development
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  • of Lemuria and speak of the Lemurian human forms. These human beings
  • change in Nature, in the forms and in life. The single forms and species
  • underwent a rapid transformation. The Atlantean soul-characteristics
  • the will, which also had the greatest influence on the form of the physical
  • form was still ape-like. During the Lemurian age the sole possession
  • course of development. But the ape-like forms have partly degenerated
  • The moon severed itself from the earth and formed a secondary planet.
  • Formally, moon and earth were one planet. Thus the evolution of the
  • were one body, and everything which now exists in the form of human
  • man still had a quite etheric form of a very fine substance and he lived
  • a kind of plant-existence. Animal forms and human forms arose much later,
• Title: Popular Occultism: Lecture 10: Paths of Occult Training
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  • and to transform the physical world through the human spirit.
  • expression of one and the same initiation, but the forms of initiation must
• Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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  • it, too, takes on different forms, different metamorphoses, but all of which have a recognizable
  • `nothing' was the outer form. And thus, when the Greek spoke of death, whose causes lie in the
  • transforms itself through births and deaths. There was that which lives in
  • This is what came to Kant in the form of the philosophy of David Hume. Then
  • economic life and the spiritual life, there arose only caricatures in the place of a true form
  • brought this building to this stage. We must have contributions from the countries of the former
  • have in the future with regard to forming economic associations. The skill in forming
  • producing what does not already exist, but by forming out of his own inner strength that
  • ways, but just like the poet, he must in himself transform the scattered fragments into a
  • poet, to give his material over to the dominion of the form of necessity but to hold steadily
  • 22. I.e., a form of international support body for Waldorf Schools. Rudolf
• Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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  • there. He, however, transformed them into a theory, into a conception of life. And Marxism as a
  • character of the East. But here again it expressed itself in another form. Economic in the West;
  • the East, but in a decadent form today, something which points back to ancient times of Eastern
  • and always, to a greater or lesser extent, takes an the form of the political-legal-militaristic;
  • life. Such reincarnations form the regular course of human evolution, but there are exceptions.
  • What confronts us as a human being in human form does not always have to be as it outwardly
  • human beings in human form who only appear to be human beings of the kind that are subject to
  • premature path of development and who should only appear in the form of humanity at a later stage
  • deceptive that beings other than human beings are incorporated in human form, in a part of the
  • towards the West. The West takes on this form because it lives completely in the most fundamental
  • to give itself new form — all spirituality of the civilized world is, in actual fact, a
  • which, however, is in fact a particularly subtle form of self-seeking, a particulary subtle
• Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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  • diagram) and formed the Spanish, the French and also a part of the British population — is
  • ceremonies and ritual of the Western societies, have become more or less empty forms — one
  • forming a concept of the world and of life based upon it. The whole humanity of the human being,
  • forms of the fourth post-Atlantean epoch — were to be stronger. What would arise then?
  • religious form. All this happens, of course, in parallel. And towards the Centre there develops
  • which basically orginated in France and also in Switzerland but which had quite different forms,
  • unreality of Puritanism, exists only in the form of natural science. In the Centre we have had an
• Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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  • philosophical, intellectual form, but more pictorially. Goethe then treated this same problem in
  • picture form — as reply, as it were, to Schiller's
  • threefold social order is given here by Goethe still in the form of an image. Of course, the
  • threefold social order does not yet exist but Goethe gives the form he would like to ascribe to
  • disintegrates, represents the 'Uniform State' which can have no permanence in itself.
  • an experience of the whole human being, forming for himself the ideal of a human constitution of
  • soul and thereby only transforming into intellectual concepts what he actually feels.
  • is profundity in intellectual form transformed into ideas. But should one take it just one step
  • in objectifying what he felt inwardly. But he drew a halt and paused with his forms of reasoning
  • picture form. But the Greek myth, basically, Is image in the same way that Goethe's
  • organism in a reforming way. One can only describe as an idealist, as it were, what ought to take
  • reality from the spiritual world and would have been able to penetrate to the forms of the social
  • soon as it gets hold of the economic life in the uniform State, in the Mixed King, destroys that
  • clings today to the uniform State, the economic life will absorb this uniform State together with
  • the spiritual life, and uniform States like these must of necessity lead to destruction. And
  • in himself? Americanism! For what he had in his style, in his thought-forms, apart from Goethe he
  • intimate context what exists in a less refined form in external culture at large. A crude
• Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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  • form an exact idea of what the constitution of soul was like in the people who lived before this
  • It is the longing for knowledge. Now, when one looks back into former times, even into the
  • when it came to what moved him to perform his work in the world, and so on. Everything that lived
  • this brought about all those forms of military service which were necessary because there was no
  • machine technology with its stupendous transformation of the economic life and the social life
  • generally today: that they have no will — to form ideas concerning true progress. They
  • the intellect itself can no longer comprehend it. Perhaps people today can barely form a clear
  • the spiritual world in a new form and not in the way in which, in ancient times, nature spoke to
  • that, when one speaks about these former embodiments of the earth, it strikes no chord in them.
  • abilities that correspond to this old form. Today no one can be proud of being a physicist, a
  • formidable slanders. Here one sees what one is up against, arising in the form of slanders and so
• Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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  • corresponding form of this constitution of soul into different times.
  • received by people as news — could be clothed in the form of the germinating intellect.
  • the form of speaking about the Mystery of Golgotha in the way that was possible with these
  • but received the accounts, the traditions, and clothed these in the forms of their own
  • forms. Many external facts show how this dialectical-legal, political thinking, in which the old
  • was everywhere permeated by dialectical-legal forms. The clergy were the bureaucracy. They held
  • conflicts, and how these conflicts really form a great part of medieval history. But one must
  • through legal justification, by formal, legal right. Men must now command, since the gods no
  • irreconcilable with a common knowledge of the Gospels. For the Gospel in its true form actually
  • can take place within them but the pictures that are formed can differ in the most manifold ways.
  • getting up onto the platform and again and again gabbling from a Catholic or Protestant point of
  • continuation of what, in a completely different form, was present in the spirit world before
  • affairs of life remained in the form of child-like experience.
  • a completely decadent form. A sense for revelation is there still. The intellectual, the purely
  • some time: the approach of the Christ in the form in which He must be seen from the twentieth
• Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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  • animal-element in man appears in a modified form, the extent to which the animal-nature in man
  • the transformation of the earth into its three following conditions for them to appear fully. And
  • spirit-self is the transformation of the astral body into a higher stage, that life-spirit is the
  • transformation of the etheric body to a higher stage and spirit-man is the transformation of the
  • physical body to a higher stage. This transformation of the physical body, however, will not take
  • place until the seventh condition — nor, correspondingly, the transformation of the other
  • shall be able to shape my outer form in the way which it is my task, even now, to
  • consciousness try to transform him even as regards his external sheaths — his astral body,
  • Wilsonian formulas, and out of any other form of chauvinism that spreads over the world, will be
  • will have first to transform itself into other conditions.'
  • that the Imaginations sought are the result of when the mental activity of forming ideas is
  • picture is enhanced. Perhaps this man has got his information from a spiritistic or mediumistic
• Title: Abbreviated Title: Lecture I:
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  • reality is attributed generally only to what arises and forms itself, as it
  • look back to our former incarnations, we were surrounded during our time on
  • But we have to realise that we must repeat in all possible forms to our age
  • emphasise in all possible forms what is the being and the impulse of
• Title: Talk To Young People:
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  • reform movements and revolutions will be useless; it is almost always
  • perfectly formed to feel what is true in this sphere — if there's
  • growing into this life in the spirit will form the youth movement,
• Title: "Heaven and Earth will pass away but my words will not pass away"
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  • — forms. The sleep experiences of the Sun-man ripen at the end of
  • sense, the former Moon-stage is preserved in a later stage, is active
  • part of us. We could show this in diagrammatic form thus:
  • the old dreamlike perceptions; but today he is unsuitable to form the
  • transformed into imaginations. In other words — the dreamer in us
  • forms, but as we progress from the 5th to the 6th and 7th earth-periods
  • rank of Spirits of Form, and. the impulses they have learned to form
  • during the earth-age now become actual forms; and because they are
  • Saturn forms, they will be mineral. Thus: at the end of the earth
  • forms. (Jupiter) (Diagram III.) And when they become forms upon
  • world; and these again send out forms, but these forms are the Jupiter;
  • Jupiter will be constituted of nothing but these forms. We have in us
  • within us is transformed to this Jupiter, because this Saturn man in his
  • in a future age will be grasped and reformed by the Beings of the
  • Personality will then have advanced to Spirits of Form; our Archangeloi
  • form of evolutionary progress will then be similar to those possessed
  • in the Cosmos! And we can truly transform what we thus carry in us as
  • harbour the notion that the physical earth will become transformed, he
  • intended to form the mineral atoms on Jupiter. Many years ago, to a
  • upon Jupiter, will hold the rank of Spirits of Form. Thus, is the world
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• Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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  • at its starting point have been formed by human beings themselves. It
  • part in imaginative form and which had been attenuated to concepts in
  • form of the old Roman language with its marvellously structured
  • its other form as the Cross erected on Golgotha —
  • contained in the Bible. It has gone through later transformations no
  • shore of the sea by the gods Wotan, Wile and We. And men were formed
  • him, which expresses itself in his form and which in fact is derived
  • one does not hold the false ideas of modern materialism and formalism
• Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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  • forming world-history may be divided on the one hand into what may be
  • us, where, moreover, we should know that concepts which we form
  • experience during the day. During the day we form some or other
  • observing things, forming ideas and concepts of them. Then of course
  • concrete form, it does not come to the point where one really sees it
• Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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  • People think thoughts, they form
  • something perceptible. But it is not recognised as a form-builder, a
  • before we are born and belongs to the forming forces of our nature.
  • thoughts, we work the whole time anew upon our forming and fashioning
  • the thought inserts into our human form, preserves us, generally
  • the time to become man, or, better said, to form the human
  • home in the forming forces of thought life, but nevertheless in so
  • general not much consciousness exists there of these living, forming
  • formative living element with it, but can only grasp the external.
  • in thinking one must seek for the inwardly forming, shaping of the
  • thought-world of the universe. It was allotted to the Greeks to form
  • tendency to make thoughts inwardly formative and alive.
  • produce the human form from his own inner experiencing; this is so in
  • this element of making thought human into the external form and
  • to give it form. Hence the Grecian works of art appear to us (to
  • into the form. It was like a striving to draw together into the human
  • form all that could be found as thoughts passing from within
  • human form in order to epitomise it. That is the unending greatness
  • actually epitomised and given form in it. Now we have the task
  • had formerly worked from the cosmos and who could only be known from
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• Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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  • connected with the forming of our ideas and concepts, is in a certain
  • our form. On the other hand we have an element of will and feeling
  • the former separation of the Moon from the progressing Sun. The way
  • moving and forming. Thus Lucifer, as it were, dwells in our
  • formerly; they now wish to bind the intellect with the human being;
  • the earth- contents, and we should not, as we do now, form concepts
  • is formed in him. Cosmic light penetrates feeling and willing like
  • attain a uniform cosmic picture by learning to allow the
  • disintegrating corpse is not the man, it is the form of man which is
  • the passages there) that it is difficult to form a picture of the
  • takes on the form of false cosmic pictures, expressing itself through
  • it to pass through his unspoiled intellect if then the former appears
  • grey or black direction, one-sided information is carried into the
  • with the departed. So we see how mediumism certainly formed a
  • manifests there in the form of an Angel-Imagination, and the person
  • makes them appear before the world in a false form.
• Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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  • consecutive formation of Saturn, Sun and Moon, Time (during the
  • us say, as the forms of the letters of the alphabet have to do with
  • regards the world-picture it forms, it is truly a worm, who creeps
  • Sun, etc. With the forming of time and the forming of space, the
  • forming of space and time must have so come about that then the
  • possessing something which is outside could not be formed in us at
  • all, if there had not arisen the separation of what had formerly
  • with space and time. Historical events are transformed into myths, or
  • take a mythical form. And the further we look back in history, for
  • have once been formed, remain as the eternal things.
  • Ahrimanic temptations, one will see how social orders were formed on
  • something like this that I have just expounded must be transformed
  • because the human being, under the impression of his senses, forms
  • for he transforms her permanence into something fleeting, he brings
• Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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  • of the physical into whatever else is forming in man, so that the
  • entered and because it actually fills out that which has been formed
  • make progress if we let Ahriman transform for us something that we
• Title: World Downfall and Resurrection
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  • that man forms judgments and draws conclusions as a human being
  • heritage from an earlier form of knowledge — was a fact
  • Science. It is a question of forming true and really adequate
  • the first verses of the Gospel of St John in the form in which
  • on in the form of the Eucharist. The essence of the Eucharist
  • beliefs which then survived in decadent form — we find
  • they had already adopted a different form of worship, the
  • tribe, the form, the image of the Godhead. People of today have
  • those times was worshipped in this material form.
  • Again, the bodily form of the human being is itself affected by
  • We are content to rely on mathematical formulae and the science
  • possessed the knowledge in its real form, for he lived in the
  • certain point before it is transformed into the forces of
  • form of vision. A vision of the Divine also proceeded from the
  • superstition because it did not come to pass. In the form in
  • path to Christ in a more material form than that in which it
  • form of dogmas which were to be matters of belief, but which
  • offered to human beings in the form of education. Greek culture
  • are inculcated into the minds of the young in the form of their
  • downfall. Nobody can galvanise our civilisation in the form in
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• Title: Lecture: Philosophy and Anthroposophy
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  • form of distress, or it may rob a man of the power of rightly disposing
  • obstacles are: Natural Science and Mysticism. Both these forms of knowledge
  • form of knowledge must be sought in addition to these — a knowledge
  • and be subject to transformation. Many an erroneous view of its true nature
  • wisdom. This, however, is only due to a particular form of dilettantism
  • form; and the same was the case with Plato.
  • which concepts and judgments are formed and conclusions drawn this entire
  • sought in all efforts to formulate a conception of the universe. By this we
  • Aristotelianism. It was a certain form of philosophy, in particular of
  • lawful connections which we ourselves evolve. Our cognition has certain forms
  • — the forms of space, time, the categories of cause and effect, and so
  • The latter are forms created by the subjective mind of man and imposed upon
  • endows it with the forms of space and time, and finds an apparent
  • self-made network of concepts and forms. For this reason man may claim a
  • captive of the forms of his own mind. This view was finally expressed by
  • Schopenhauer in his classical formula; “The world is my
  • order to recognize this. It is entirely in conformity with him to say: Our
  • what he terms “form” — two concepts which he genuinely
  • “form” as differentiated by him. He clearly realizes that, in
  • “form” of all things which constitute our world of experience,
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• Title: Meditative Knowledge of Man: Lecture I: The Pedagogy of the West and of Central Europe: The Inner Attitude of the Teacher
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  • professor.' Of these, the formative effect of the rhetorician's cultivation
  • formulated in a way one deems to be correct. Now in real life this is not
  • at them as we went along. I must put this in the form of a paradox. Your
  • we can grasp in the form of abstract principles, that we can bring to mind
  • anything could be, for it is formed out of the forces of our previous
  • that the rest of our organism shows its true form, which is the form taken
• Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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  • professor.' Of these, the formative effect of the rhetorician's cultivation
  • of our human nature are of course not subject to uniform development but
  • what happens formatively in the rest of the organism, in the trunk and
  • proper architect, one who works with forms), the reason is that such a man
  • reverence is something that works on the child with enormous formative
  • — for the consciousness is only now forming itself, and
  • formative forces.
  • are different forces again. Whereas the formative forces enter the head
  • head and into the body, forcing their way through the formative forces and
  • their bodily organism. Whatever they experience of formed movement, of the
  • formative and less by musical forces, that is to say less by forces of
  • corresponds precisely to the structure of the rest of the organism, formed
  • formative-structural works in collaboration with the musical lingual. This
  • between the musical-lingual on the one hand and the formative-structural on
  • to puberty such cooperation takes place between the formative-structural,
  • collaborates in the shaping of the human being. At first it helps form the
  • — in this way we would get the principle forms, the
  • arrangement of forms in the human skeleton! This would also demonstrate for
  • skeletal form of the animal we have a musical imprint too, but it is such
  • formative forces offer the stronger resistance; hence they are arrested as
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• Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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  • professor.' Of these, the formative effect of the rhetorician's cultivation
  • should be taken in from outside in a particular form, and acquire their
  • kinds of principles and formulated statements, that is roughly the same, in
  • food in its natural form. And then, when we are giving the lesson, from out
  • of this knowledge of man there will arise in us, in a very individual form,
  • perform any function other than perceiving the moving limb and the actual
  • there is an interruption between these uniform nerves; that is, the soul
  • a drawing, a form of any kind living in our environment, that is, anything
  • there is a third element, which is the absorbing of information so that our
  • the former imprinting of soul in the body, that is, we have to take hold,
  • performance you could wake up suddenly in the night you would see that you
  • are 40 or 45 years of age, carry out the whole inner transformation you
• Title: Meditative Knowledge of Man: Lecture IV: The Art of Education Consists of Bringing Into Balance the Physical and Spiritual Nature of the Developing Human Being
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  • professor.' Of these, the formative effect of the rhetorician's cultivation
  • place a mutual permeation of the eternal I and that which is being formed:
  • the forming of mental images of number and space helps the ego to settle
  • is too strongly dependent on the body, we let the child draw the forms
  • child draw geometrical forms we create a force which works counter to the
  • the letters, the forms of the letters, to which I have drawn his attention.
  • cosmic-formative (
  • the formative element during man's formative years (
  • and nitrogen formed a chemical compound in the air, if they were chemically
  • described yesterday, can transform it in meditative recollection into
  • can observe how the head forms itself out of the mother's womb, not yet
  • a long time after birth, actually through all his formative years, man
  • difference between the sculptural form of the head and the formation of the
  • movements work back on the formation of the organism, not, however, through
  • their form content (
  • FormgebiIde
  • will be heavier than under normal circumstances. It is not their form which
  • is this weight which influences the musical forming of the movements. And
  • you consider the form of the human body in this way, say to yourself; I am
  • had to look at him from behind. The form of the back of the head, the
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• Title: Social Understanding: Lecture II: Social Understanding Through Spiritual Scientific Knowledge
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  • professor.' Of these, the formative effect of the rhetorician's cultivation
  • go to sleep at puberty in the depths of the body, are drawn forth and form
  • same force that transforms the food we eat into the kind of substances our
  • transformed inside your body into the sort of substance that serves life,
  • understanding. And these are the same forces that also form our head. So we
  • They are bodily processes that are formed by the circulating air in
  • actual transformations of bodily organs are brought about; everything being
  • transforms food into substances man needs for his organism you will no
  • longer be astonished to find that other forces can be transformed in man,
  • every department you find well-meaning people today, who want to reform
  • honestly to a particular conviction about reforming things. Yet one of them
• Title: Buddha and the Two Boys: Lecture I: Buddha and the Two Boys of Jesus
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  • in the Jordan formed the main topic of the Basel lectures. Already in this
  • special beings, which must be formed in such a way that the currents could
  • body. That Buddha can be seen today only by the clairvoyant. Such a form,
  • one can get the right information why the two genealogies are and must be
  • Nazareth. The former Jesus came from the line of the Davidic house, which
  • different abilities in his early youth than the Nazarene one. The former
  • passes over into the other Jesus boy. From the twelfth year on, the former
• Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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  • that form which the Buddha assumed after his last incarnation, in which he
  • law, Dharma. The Buddha brought the law in such a way, in a certain form,
  • so that it could be recognized by the soul in that form, so that people
• Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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  • true form with active comprehension. On this point one has only to avoid
  • life did not take the form it does today — such that
  • the form that made it possible to a certain extent that, alongside the
  • formation, every limb, so to speak, an extension of the countenance. Why
  • extent in the form of crystals, and we have broken-up, amorphous minerals
  • crystal forms and those of the earth's formations that
  • Of the plants the dead do not see in the first place the forms we see
  • not see the green plant forms that we see, only a certain movement, the
  • outer sensible forms — the dead see only the running
  • of the animals over the earth, not the individual forms of the animals,
  • can be accounted physical forms, what do the dead see of human beings?
  • form not at all. Thus if we were to form the Representative of Humanity
  • the human figure, portrayed purely according to its physical form is
  • express the soul element in the form, so that the external form does not
  • correspond to the human form naturalistically in the here and now, only
  • then do the dead begin to see the form. If you look at a normal,
  • external form.
  • said, much of recent art is formed on the basis of this way of thinking,
  • dead hears of speech and sees in the way of forms that exist for the
• Title: Raphael's Mission in the Light of the Science of the Spirit
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  • him joins with his own creative activity to form an organic
  • special light. We see how a uniform spiritual element flows
  • than we are from the Reformation. Humanity's progress becomes
  • a kind of religious reformer Savonarola had transformed the
  • system that Savonarola had railed against and the reformers had
  • ideas appear in many respects in a new form. We see the most
  • by clouds that seem naturally to take on human form. One of
  • were only human pictures; in memory, their beautiful forms palpable
  • female form, in our happiness or sorrow; like pictures that
  • ideas, but forms them into a picture. By virtue of its inner
  • We see Raphael giving form to the figures of Christian
  • impressive and noblest becomes manifest in outer form in
  • in the form of art, but received that mighty impulse at its
  • directed its attention once again to the forms the Greek spirit
  • expression in a world of forms, of pictures in which the purest
  • realms of the spiritual, but assumes artistic form — much as
  • lives and weaves formlessly in the universe, pressing this into
  • attempting to form an overall picture of his works in their
  • exalted, perfect forms, they appear to us as possessing a
  • What the Greeks had conceived and formed into figures we now
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• Title: Leonardo's Spiritual Stature: Lecture
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  • that we have it only in a truncated form, this book by Leonardo
  • most wonderful way in conformity with the truth. Nothing
  • Thus, in conformity with the entire spiritual stature of
  • concepts were formed by means of natural science. And where
  • from earlier times took effect only in the form of a certain
  • example with an arm, all the forces that formed it. One felt
  • human form. Things were not viewed from outside, but created
  • from within, while being aware of the actual formative forces.
  • of taking on form by means of art, and what he had been able to
  • bequeath to the world after all only in fragmentary form.
  • features, well-formed, he stood before humanity as an exemplary
• Title: Fairy Tales: in the light of Spiritual Investigation
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  • expression oneself in the form of a fairy tale of some kind.
  • set forth in a more philosophical-abstract form in his
  • tragic, as well as other forms of artistic expression, results
  • having developed out of older forms of human consciousness.
  • the inner battles it had to undergo, giving pictorial form to
  • transforming one thing into another. Nature is
  • form a conception of this cleverer, wiser, more skillful being
  • resin and could only perform his work during the night, since,
  • avenge him. And they shot arrows. They shot arrows that formed
  • the form of pictures, since external happenings have to
  • characteristic fairy tales are those handed down from former
  • Grimm collected in the form told them by relatives and
  • hand, nothing of the artistic form of the fairy tale is
  • whereas the fairy tale form is really the more comprehensive
  • the innermost soul, it is precisely the form most suited to the
  • expressed in the simplest possible form. In fact, one
  • art capable of expressing in the most self-evident form what is
  • work creatively on its own physical formation,
  • summoning the formative forces for its own growth, for
  • formulated in words this man spoke — knowing as he
• Title: A Mongolian Legend
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  • to the boundaries of the human form and disappearing into the
  • beings formerly saw warm, feeling-imbued beings in the
  • see physical forms around them with defined contours.
  • come to expression in a different form in a future humanity.
• Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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  • University of Berlin, also published in book form. Anyone
  • on form to become a creation, of Goethe's phantasy. How, he
  • sensibility transforms everyday events in the physical
  • transformed it artistically, who have utilized it for cultural
  • without putting it into an abstract formula — having been
  • of European cultural life in the last form these lectures took.
  • transformed itself into a point of light that became visible to
  • it took on form — Arthur stood before her! She saw him,
  • his form.”
  • himself, no mere phantom that had taken on his form.”
  • behind the entire sense world. It could appear a form of
• Title: Imperialism: Lecture 1
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  • Spiritual and Social Transformations in Human Evolution,
  • Egypt, for there we find a true transition to a later form. If we go
  • back to the oldest form of imperialism, we find it based on the king
  • That was the first form in which
  • imperialism appeared. The second form was when the ruler, the one who
  • archdeacons, wear certain clothes, and they perform their rituals;
  • Basically these were the two forms: the churches and the empires.
  • was justified in ruling the whole world. So the formula for
  • for the simple reason that when the Catholic priest performs the
  • performed by the priest forces the Christ Jesus to be present on
  • he who performs the transubstantiation at the altar!
  • imperialism. It has been formulated since the beginning of the
  • decided, and thus the third form of imperialism developed, which was
  • formulated by Chamberlain and others. But today we want to consider
  • second form of imperialism: What was on the earth was the sign, the
  • symbol. God acted within men. Third form of imperialism: Just as the
• Title: Imperialism: Lecture 2
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  • Spiritual and Social Transformations in Human Evolution,
  • the old realities had not transformed themselves into platitudes,
  • visible god appeared in human form as happened in the last years of
  • real god in human form. In the course of time such things have lost
  • the divine-spiritual beings in human form, but as real, genuine
  • life, fully conscious of the illusionary nature of what was formerly
  • form. At that time the things spoken and especially the things shown
  • form, or symbols which are also platitudes in a different form. You
  • platitudes in symbolic form. It is important that alongside the
  • a real ceremonial form, meaning those which go back to the original
  • to keep the secrets in their original form. And they posses a certain
  • power in this traditional form. Why?
  • triformation in the realm of the platitude, a triformation of the
• Title: Imperialism: Lecture 3
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  • Spiritual and Social Transformations in Human Evolution,
  • discussion was grounded in the fact that a god in human form walked
  • human form should or should not do this or that made no sense. In
  • predicate to a subject. In the oldest forms of human expression this
  • to discuss public affairs. Therefore, even the most primitive form of
  • live in the third stage, insofar as the characteristic form of the
  • information, then things look quite different from what is propounded
  • traditionally preserve the old forms, the slogan
  • about what is alive, we form such judgments as “The tree is
  • creative element, the force which acts and lives. The transformation
  • in the west — a certain form of Freemasonry at least — as
  • and must be continuously transformed, must pass through death and be
  • formed anew, pass through metamorphoses, then all that will be
  • his own way in the sense of the social triformation in the school
  • the social triformation and Dr. Steiner for the simple reason
• Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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  • one form into another, so thoughts should also take on other
  • forms when they enter into other spheres. One thing remains the
  • be called “scientific certainty” which forms the
  • developed, here the mathematical way of thinking forms a
  • rationalistic way had to form a foundation by the introduction
  • elongated or other plant forms, soon forming the flower, soon
  • according to which all plants could be formed. It is quite
  • unconsciously join the single forms together and encounter its
  • in the forms of expression. One would achieve what I would like
  • in imagination to let it rise to the form of the plant and to
  • the form of the animal. Already during the eighties (1880's)I
  • the actual principle of the process, the formative principle,
  • spiritual world outside reflects itself in the form of lungs,
• Title: Impulse for Renewal: Lecture II: The Human and the Animal Organisation
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  • discovering the difference within the form, within the human
  • organ formation were transformed and then gradually through its
  • within man, and in such a way reveal the transformed
  • itself, in its forms, only depends on the animal and the human
  • takes on form through his organs. In brief, one needs to search
  • on. Such an unconscious conclusion in reality doesn't form the
  • life, forming his spinal axis vertically, he has brought
  • When we track the formation of single bones, for example the
  • possibility of how the formation of ribs or head bones in a man
  • with the animals, but it is something formed within the human
  • hand we must regard thoughts of a particular imaginative form,
  • being is fitted out with the same forms as the animal but they
  • metamorphosed forms. This can also simply be anatomically
  • the finer areas of the human, animal and plant forms, because
• Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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  • who lean towards the former idealistic philosophy. There were
  • into clear scientific forms with which to create his world
  • trouble to go back to Kepler's planetary movement formulations,
  • he analysed Kepler's formulations about planetary movements and
  • anything new because Kepler's formulation already contained the
  • scientifically formulated thought, while with Kepler it had
  • conceptual forms and means of expression which we know, from
  • comes the striving to formulate a world view scientifically;
  • formulations, formulations and concepts used by the West in
  • view was formed through the characteristics and abilities of
  • collects these concepts and forms a separate abstract unit. I
  • form a concept of grasping a reality, quite apart from
  • thought experiences developing into living form, then it may on
• Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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  • person, this makes love more intense, transforms human vigour.
  • try to define this in some way, to formulate an abstract
  • coloured theory assumes that the bodily-physical should form
  • — if one focuses on the first important transformation
  • around the seventh year of life. Such transformations in the human
  • gradually to not only being able to observe the transformation
  • organism, works also in the formation of the brain in the first
  • acquiring freedom, the form appears. So a comparison isn't made
  • the bodily form during the various periods of life. This means,
  • transformed so that the human being later, in his thirtieth
  • transformed by him as he had transformed his limbs. Everything
  • powers of growth, powers of transformation; that means we must
  • on the child's performance and on the other, the teacher's
  • judgement of this performance, and is expressed as:
  • appears in various forms as the youth movement — one can
  • only appears later. As a result, abstract forms of writing and
  • continue this way and try to find forms of a particular nature,
  • total being in the artistic form of writing which can evolve
  • the lessons. It needs to be metamorphosed, transformed
  • form judgements and learn that everything we do in the child's
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• Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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  • the same facts and indications acquire their form only
  • those who stand within it, formed out of their personal actions
  • reject wanting to talk in this way about the possible form
  • into the social form, how so to speak everything which ruled in
  • how labour and suchlike must be formed; I gave at most some
  • examples for how one could think about forming the future
  • spoken about the transformation of capital forces in my
  • “Key notes”, just so this transformation can be
  • following can never be said: it has this or that form. If the
  • only; we need to understand them in a lively form. If
  • physiognomy. — Yes, if at that time I had formed a concept of
  • form thoughts and ideas about capital and labour and so on, and
• Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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  • need a formulation of natural laws, in which experience of the
  • which speaks about the supersensible world, but it forms a
• Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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  • “soul” and words streaming in formed the
  • transformation of the human soul constitution. I have
  • repetitively characterized this transformation as having taken
  • we restrain our gestures and they transform themselves within
  • us and this transformation appears as consonants.
  • form gestures out of the collective vowel system, so that the
  • world — but in a transformed way — so that in contrast, through
  • the vowels, he forms his own inner relationship to the outer
  • human being, formed a contour around him or her.
  • live in the German language today we must live into those forms
  • could the dumb have fixed forms of language while still so
  • form of speech, according to his sympathies or antipathies.
• Title: First Class, Vol. I: Lesson 1
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  • Where from earthly matter, form on form,
  • Where from earthly matter, form on form,
  • forms at our feet, in the water and air, in clouds and stars;
  • and strength and warmth, can never give us information about
  • information about many divine aspects of the world. So we must
  • human being, but transformed into one of gigantic stature.
  • Then, although he is so similar to man, his form is shadowy, as
  • In the cosmic formative forces
  • In the cosmic formative forces
  • pseudo-knowledge once it has been transformed by all man can
  • Dirty-red its form appears to you;
  • Dirty-red its form appears to you;
  • posture and dirty-red form. Such is the doubt which speaks
  • spirit-light which expresses itself in the dirty-red form. This
  • Where from earthly matter, form on form,
  • In the cosmic formative forces
  • Dirty-red its form appears to you;
• Title: First Class, Vol. I: Lesson 2
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  • throughout the ages, encouraging man to perform his noblest
  • Where from earthly substance, form on form,
  • Yet forming you into a deeper parable,
  • Dirty-red its form appears to you;
  • beast, the form of which was described thus:
  • Dirty-red its form appears to you;
  • observation and the corpse is visible - the dead form of the
  • spiritual world. We disguise the mockery in all possible forms,
• Title: First Class, Vol. I: Lesson 3
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  • former does not actually participate in what is revealed to the
  • and not merely for those who already seek the transformation
  • those who, at first, only experience the transformation in
  • Dirty-red its form appears to you;
  • is not a question of merely acquiring intellectual information,
  • from earthly matter, form on form,
• Title: First Class, Vol. I: Lesson 4
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  • earth, knowing that crystals are formed in it, knowing that it
• Title: First Class, Vol. I: Lesson 5
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  • spiritual world in any form, depends upon understanding the
  • undergoes a substantial transformation in the Guardian of the
• Title: First Class, Vol. I: Lesson 6
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  • ordering, the formation of the world is effected by it, we
  • “cosmic-formation”.
  • Cosmic-formation
  • [over “cosmic formation” is written]
  • elements, Cosmic Formation and Cosmic Life also have an
  • [Blue crosses are drawn next to “Cosmic Formation”
  • Life and Cosmic Chemical Formation lie in the unconscious.
  • to Water and Earth and to Cosmic Formation and Cosmic Life.
  • of the overworld - Cosmic Formation and Cosmic Life. For due to
  • temptations appear in Cosmic Life and Cosmic Formation, and
  • Cosmic formation
  • it, but so that he may transform it into a higher psychic
  • is like this: when we become aware that our human form exists
  • must be transformed into the feeling of awakening to humanity.
  • Fear of animality must be transformed into the courage to raise
  • transformed into an awakening call to inner strength, to
  • know that oxygen is transformed into carbon dioxide in man.
  • we have these exhortations in the form of spoken meditations.
  • becomes conscious, man transforms himself from a human to an
  • the etheric form which he then observes. I don't mean that he
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• Title: First Class, Vol. I: Lesson 7
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  • that an Executive Committee has been esoterically formed.
  • individual states of the former German Empire independent and
  • the human form have got.
  • Experience the head's cosmic form
  • Experience the head's cosmic form
  • “Experience the head's cosmic form”
  • Experience the head's cosmic form.
  • sleeps in man, we sense the spirit which forms the head from
  • as a transforming verse in our souls.
  • Experience the head's cosmic form
• Title: First Class, Vol. I: Lesson 8
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  • (Vorstand) which was formed during the Christmas Conference and
  • Goetheanum. This means that nothing by way of formulations and
  • formulations and so forth which originate here and which an
  • listening at first - by speaking the mantric formula which
  • in the zodiac, which through their composition in certain forms
  • is the creator of my form. We speak of the clouds more of less
  • has brought with it the force necessary to form our brain. The
  • otherwise is sleeping in the limbs, transforms itself and
  • Let human will transform itself
  • “thinking”, “transform” and
  • Let human will transform itself
  • Let human will transform itself
• Title: First Class, Vol. I: Lesson 9
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  • the forms the constellations possess. When we immerse ourselves
  • water forces in us shape the form of the human body from the
  • which lives in everything air-forming within us. For only
  • through what is air-forming in us is our warmth created.
  • experience, how the water forces are your formative builders.
  • Here we have the formative forces. [In the second mantra
  • sentence “formers” is underlined.] Still somewhat
  • formations and become like a celestial script to us. If we
  • do using such a mantric formula.
  • when I become aware of how, through this mantric formula, I am
  • formula can work on the soul with special force.
  • Only seen thus does the human body appear in its true form.
• Title: First Class, Vol. II: Lesson 10
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  • works wonders in the human soul, transforms the human soul. It
  • life when the etheric body was first formed.
  • in spirit, the moment in which our etheric body was formed; and
  • that what the gods say is not mere information as is what men
  • happen that someone passes on the verses and the information
• Title: First Class, Vol. II: Lesson 11
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  • especially flowered is to be reenacted in the correct form
  • the appropriate form. And once these things have been thought
  • which does not directly show in its form the cosmic image.
  • live in such a mantric formula, it is thus:
• Title: First Class, Vol. II: Lesson 12
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  • later in its true form, in its real essence, then the Guardian
  • heavenly heights and after the transformation which it
  • use it as spirit-will. Earthly will is only a transformation of
• Title: First Class, Vol. II: Lesson 13
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  • Flashes in the clouds; form the idea of clouds in
  • form the word “Hitze”.
  • breathing, but because breathing has been formed by earlier
  • formations. They show us their tools in the lightning bolts.
  • that on the threshold all the deceptive forms with which
  • And in your thoughts' forming
• Title: First Class, Vol. II: Lesson 14
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  • is, with all its amazing variety of colors and forms, what I
  • deformities when carried to an extreme. Of course it must be
  • which also participates in the formation of our own bodies.
  • it interpenetrates us, transforms itself into our blood.
  • longer forms us, for its formative force has ended. Once in
  • And air: it ceases being the formative breathing force in us.
  • love with release from the solid earth, from the formative
  • cross with the congealed formative forces of water. If so, he
  • transforms the sentence. If the heart is motivated by
  • which is related to water's formative force. This formative
  • force of water forms the solid organs in us from the liquid
  • become liquid, from which the organs are formed. All our
  • sharply contoured organs are formed out of the liquid
  • element. This formative force terminates once we tread the
  • Guardian: Where is the water's formative force which
  • My life extinguishes it, as long as the spirit forms me.
  • formative force), as long as the spirit forms me.
  • beginning to form.
  • long as” and forms the sentence in a prideful, arrogant
  • mantric verses is innerly certain and meaningfully formed.
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• Title: First Class, Vol. II: Lesson 15
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  • all liquidity which forms us, which makes us grow, from which
  • all our organs are formed – the second, the
  • answer forms in us to what the Guardian of the Threshold is
  • Where is water's forming force, which pervaded
  • My life dismisses it, as long as the spirit forms me.
  • support, to the formative force of the fluids in us, to the
  • growth process, in all that forms our organism, also in all
  • touches us as men in the form of three hierarchies, just as
  • formulated and the repetitions contained in them, to awaken
  • would be thrown formlessly in all directions if the
  • Second is water, which provides us with formative
  • What becomes of water's formative force, which
  • What becomes of the water's formative force, which
  • Then a new form resounds – not different in
• Title: First Class, Vol. II: Lesson 16
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  • recognized as one which brings down its information from the
  • the former exoteric one. 
  • what has been sent to us from the spiritual world in the form
  • now have formed the content of these esoteric lessons.
  • which we recognize our own being, and therewith the true form
  • what becomes of the water's formative force, which acts
  • What becomes of water's formative force,
  • warmth; in the element of water, which forms us as humans,
  • which gives form to our organs, causing them to develop and
  • hopes that from the harmonies the I will be so formed that
  • transformed into will-forces. The soul feels the cosmic
• Title: First Class, Vol. II: Lesson 17
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  • becomes magically illuminated by the cloud formations and the
  • here in the cloud formation
  • [red in the cloud formation].
  • penetrated them through the rainbow, what they have transformed
  • with the rays of the sun, and transformed into love. Now we see
  • Exusiai, Dynamis, Kyriotetes receive from them and transform into
  • which was there before is transformed into spiritual
  • about it. I wish to inform those who have written in this way,
  • — that every such letter can form its own answer as being a
• Title: First Class, Vol. II: Lesson 18
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  • souls in picture form.  
  • three together, the three choirs forming one choir —
  • for the world the gods are forming with their divine speech, do
• Title: First Class, Vol. II: Lesson 19
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  • Which are formed from cosmic souls?
  • hierarchies. They form and shape everything in the kingdoms
  • formative forces:
  • Which are formed from cosmic souls?
  • The formative forces of the Cherubim glow;
  • Thinking soul-forming at work:
  • Which are formed from cosmic souls?
  • The formative forces of the Cherubim glow;
  • Thinking soul-forming at work:
  • Which are formed from cosmic souls?
  • The formative forces of the Cherubim glow;
  • Thinking soul-forming at work:
  • We must form a picture which is otherwise
  • light, and can form the verb “to live” from
  • life, so also can one form the word “to body”
  • Which are formed from cosmic souls?
  • The formative forces of the Cherubim glow;
  • Thinking soul-forming at work:
  • observance of rules I informed you of at the beginning and
• Title: First Class Lessons: Lesson XX (recapitulation)
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  • formed together with me as the Christmas impulse was that the
  • would form an esoteric nucleus for all the esoteric work in the
  • cloud formation taking shape, it becomes human-like, not
  • Where from earthly matter, form on form,
  • Where from earthly matter, form on form,
  • In the cosmic formative forces
  • In the cosmic formative forces
  • feeling, thinking in their true form — the Guardian
  • Dirty-red its form appears to you;
• Title: First Class Lessons: Lesson XXI (recapitulation)
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  • to the new members are duty bound to inform them of the
  • luminously emerged as though from a spiritual cloud-like form.
  • first beast — the true spiritual form of our willing,
  • Dirty-red its form appears to you;
  • Dirty-red its form appears to you;
  • struggle upward to overcome the ghostly form of the third
  • beast, do we ascend more and more to the purely angelic form of
  • half alive, it is basically only an image-form in us. And only
  • varied ways he shows us what he first showed us in the forms of
  • the beasts, what he then showed us in the form as it pertains
• Title: First Class Lessons: Lesson XXII (recapitulation)
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  • [mantric] verses also inform them of the conditions involved,
  • into our selfhood. Seeming transforms itself into being. It
  • p.m. a eurythmy performance. The speech course is at 12 o'clock
• Title: First Class Lessons: Lesson XXIII (recapitulation)
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  • darkness transform us into matter, but to stand firmly in our
  • everything is of a fluid nature. Our own formative forces are
  • formed in us by the fluid element. Just as we feel the earth as
  • are formed as human beings out of the fluid element. It creates
  • the formative forces for us. Our lungs and our livers are
  • solidly formed, but they solidify from out of the fluid
  • our organs, that the water element forms us as human beings.
  • still consists of formations which do not reach the soul;
  • water-beings form us, are our “sculptors”. When we
  • abstract form, how they rang out to us from all sides of
  • Speech Formation and drama; in the afternoon at 3:30 p.m. the
  • performance. The next Esoteric Lesson, in which the Michael
• Title: First Class Lessons: Lesson XXIV (recapitulation)
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  • driven it into us. He showed us the animal form of our willing,
  • Transform into courage of soul.
  • gives us: memory-image-forms. We must seize these image-forms,
  • The image-forms of memory only;
  • Transform into courage of soul.
  • The image-forms of memory alone;
  • first, we only retain the wonderful, all-embracing forms of the
  • world. But when we only retain these forms in feeling, our
  • we always only stare, feeling, at what has been formed in the
  • The world's forms you only retain
  • When world-form feels itself in you,
  • earth's weighty problems. We retain what is formed on the earth
  • interweaving of forms and gestalt with love.
  • not yet gotten over forming mere thoughts about light's shining
  • The world's forms you only retain
  • feelings only what is so wonderfully formed by the world is
  • alive. At first the forming of the world is apprehended in the
  • When world-form feels itself in you
  • — that is, not when we sense the world-form with our
  • feelings, but when the world-form penetrates us, the macrocosm
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• Title: First Class Lessons: Lesson XXV (recapitulation)
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  • the mantras inform the new members concerning the contents of
  • the physical human form, in human souls, in human spirits, what
  • love flowing to this or that being. Because we feel it, we form
  • Experience the head's cosmic form
  • that we stop and feel the head's cosmic form in this closed,
  • form of thoughts during earthly existence. 
  • The senses' multi-forming heaven-weave;
  • multi-forming heaven-weave”, so feeling becomes something
  • The senses' multi-formed heaven's interweaving.
  • twelve o'clock tomorrow is the Speech Formation course; at
• Title: First Class Lessons: Lesson XXVI (recapitulation)
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  • anthroposophical movement's formation of this Esoteric School
  • incarnation and form our heads, all of  which makes the
  • belongs to this. [The drawing of the red rotating form and the
  • thinking. We observe human will transformed into its reality
  • human will transform itself;
  • human will transform itself;
  • human will transform itself;
• Title: The Social Question: Lecture I: The True Form of the Social Question
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  • The True Form of the Social Question.
  • “The True Form of the Social Question.”
  • question as it comes to the fore in its true form today when
  • transformation takes place in the human body. Just observe what
  • formation in the human body takes place towards adolescence.
  • been transformed into a social awareness. Earlier, class
  • human performance was evaluated but monetary increase of
  • which can in turn take on other forms. If you look at science
  • can look back to a time when the form of science within the
  • Proletariat having a specific form. The spiritual awareness of
  • discourse at the centre of various forms of the social question
  • made people a form of goods, namely labour. A method needs to
  • reform it, not understand the social organism correctly. Today
  • their true form, how attempts at finding solutions could be
• Title: The Social Question: Lecture II: Comparisons at Solving the Social Question based on Life's Realities
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  • particular form is experienced through expressions
  • characteristic, particular form of the social question coming
  • operative systems working side by side in the human form. These
  • nourishment is transformed in the third natural system within
  • Economic life has in our modern time taken on particular forms.
  • socializing of its original form. This needs consideration.
  • giving it an economic form as well, need consideration out of
  • which continue in every human action by transforming products
  • can be transformed into the totality of economic life, applied
  • unionism, but in a higher form. This cooperative trade unionism
  • in the form of a sketch. In the following lectures, I will
  • to be formed in which human equality can be realized, so too
  • which can only develop itself in a freer form. Out of a certain
  • formation of the economic life and from the formation of
  • forms.
  • brought for healing, to form a healthy social organism. The
  • in another form to some people on whom one wanted to depend
  • necessary transformation of outer politics of states under one
  • obvious form modern life has taken on through technology and
  • initiative forms of the spiritual, independent spiritual
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• Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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  • habits, particular inner impulses forming a basis for its
  • in a really, one could call it, in a scientific form which it
  • felt more resigned, but the question still arose: ‘What form of
  • form of the social organism can actually be observed within
  • can be formulated in the following way. It can be said: ‘This
  • have any formulation that would resemble a future state or a
  • formulation, the specific point of view and thoughts on the one
  • habits, has developed thought forms which prove extremely
  • comprehensive reformation, reforming the understanding of the
  • humanity at present, standing within the thought forms and
  • result is that this kind of thinking becomes transformed into
  • — often masked in a variety of forms, completely
  • management of ordinary trade. Life however is uniform. It can
  • Now everyday life takes on a form which has nothing to do with
  • This is what lives as the first true form of the social
  • takes on the form of images of revelation, images which express
  • uniformed state just like one would try to do with the human
  • formed social organism, or in an organism found all over the
• Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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  • actually gives a social form to our current life.
  • distinguishable from the former, which we today describe as the
  • only social form, namely the state. As a result of them moving
  • thinking earned quite a particular form as a result, in these
  • grasp community life superficially, will take on gigantic forms
  • the given forms. So it could happen that this struggle towards
  • social organism to form itself instinctively. Because the
  • form, it is necessary right there, necessary as the most
  • organism into a living form, a form which will allow humanity
  • necessary liberation, so that one of the three forms are not
  • — formed out of ways of thinking, habits of thinking. It
  • the state organism and this formed itself as by necessity in
  • go into this form of political state which will regulate
  • lively into abstract forms, even if from a one-sided view in
  • and on each other, then a healthy social life will be formed.
  • but a formulation of relationships is to be presented here.
  • on are formed by stripping off what had been inherited from the
  • prejudice of how a constitutional state should be formed. What
  • be formed through human beings; such associations and
  • always appear in practical form. One only comes to an
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• Title: The Social Question: Lecture V: The Social Will as the Basis Towards a New, Scientific Procedure
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  • more clearly than what formerly had been discussed and
  • taking abstractions drawn from outer life and forming something
  • just as through abstract principles the Homunculus was formed,
  • nature of development it must prepare the form of the social
  • from a social structure formed out of a life many experience as
  • uniform abstract formulation, should be seen in a threefold
  • has formed that the socially disadvantaged class can expect
  • classification was based on some or other form of prejudice.
  • — You should not consider her formulation but what kind
  • also in relation to the desired formation of the social
  • concepts, which in fact makes out the form of one of the
  • this way one arrives at the true form of one of the members of
  • Through this we come to the true form of the second modern
  • must orientate the formation of prices, which has actual worth
  • prepared and what strives towards revelation and form in our
  • long ago that the social question has taken on its present form
  • the social intentions/will and its focus for the future form of
  • Steiner: What you have claimed has taken on a form as a result
  • relatively independent formation, on the one hand of the
  • present in some or other form as well — particularly
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• Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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  • most varied forms, addressed the leading circles with the cry:
  • social situation, should form the base for this modern
  • circles, when Rosa informed the people: ‘There is nothing which
  • This right, however, is turned into power, transformed within
  • those branches of the spiritual life which form the foundation
  • transportation, money purely as a commodity is the only form in
  • colouring, what special form their demands took as modern
  • meant only in a different form because he believes it is
• Title: Lecture: Richard Wagner and Mysticism
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  • we realise that its impulse has already made itself felt in the form
  • impulse of which we shall speak lived in Richard Wagner in the form of
  • which he does not see. But if a successful operation is performed upon
  • in the form of ritual to the eyes of the spectators. And what they saw
  • and art arose. Truth was expressed in the form of art, in
  • action and the music — albeit in a form not always understood. I
  • of our ancient forefathers whose form was very unlike our own. As I
  • connection with Nature, wisdom is uniform among them, for they live
  • This was a theme which Richard Wagner could reproduce in the form of
  • could no longer work through a wisdom possessed uniformly by all men;
  • in evolution: love that is dependent upon uniformity of flesh and
  • freedom. The former represented the power of Jehovah, whose
  • in simple dialogue form what the pupils of the Grail were made to
  • gaze — these together form the cross. To the pupils of the Grail
  • transformed. The idea living in the minds of the Knights of the Grail
  • ideal was known as the Holy Grail the transformed reproductive organs
• Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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  • revelation, in its more scholastic form, was by no means a body of
  • The information contained in text-books on the history of philosophy
  • eyes of men was brought down in more ancient times merely in the form
  • in the form of revelation. There is no fundamental difference between
  • already beginning to assume a more intellectual form. Now in those
  • We can form some idea of how such men were wont to speak, if we study
  • although it no longer exists in that form to-day, indeed cannot do so
  • form it afterwards assumed, but adhered to all the more firmly because
  • Jesus in the form of an abstract dogma laid down by the Councils and
  • of Isis, performing all the ritual acts still possible at that time,
• Title: Community Building
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  • before the refounding of the Anthroposophical Society, form an important
  • encounters with others and describes how the 'reversed cultus' forms the
  • Movement in just any sort of form. On the contrary, the same
  • source which gave form to the Anthroposophical ideas, as the
  • striven to incorporate in external form, to image forth in the
  • in each plastic form, in each color there was embodied this
  • paintings and forms of the auditorium, and the stage was in the
  • out of the architectural and sculptural forms. If one stood on
  • the platform and spoke with one's whole heart out of the
  • every molded form, was something that responded, that spoke
  • and will with these forms — which were molded so
  • which can never be replaced by any sort of thought-forms, any
  • of the prerequisites for the formation of an Anthroposophical
  • form.
  • mean to say, we have a form of community which nature herself
  • we owe to language in the formation of the first primitive
  • unites human beings and forms a community on a certain external
  • Rittelmeyer here from this platform during these days was of
  • which speaks to us in the form of the ritual, whether in
  • pictured in copy in genuine and true ritualistic forms. What,
  • Maximum number of matches per file exceeded.
• Title: Community Building
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  • before the refounding of the Anthroposophical Society, form an important
  • encounters with others and describes how the 'reversed cultus' forms the
  • deliver a lecture in the form of a general discussion —
  • what is in the sense world. You must learn to transform your
  • form judgments that must apply to a supersensible world, this
  • do not transform the soul into the state that is necessary in
  • certain sense a transformation of soul. Some people, however,
  • in gradually expanded form as a spiritual-science, as an
  • form or another at the time when the foundations were at the
  • with what was said by the speakers from the platform. And I
  • have gathered together to form the cloud that has hung over us
  • in mathematical formulae in comparison with space from the
  • a statement made yesterday from this platform to which I was
  • Religion, which in its more ancient forms does not rest upon a
  • formation of an independent association called The Free
• Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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  • earth had taken a physical form in the cosmos that
  • well, but in an entirely different form. During that Moon
  • form that preceded the present one, the human being, the
  • in the forming of clouds. That is how the human ancestor
  • ancestor was unable to form ideas independently of the
  • able to think. The older form of thinking in images had
  • The mineral kingdom had the function to transform this
  • pre-earthly form of thinking into our earthly way of
  • forming ideas on the basis of thought. Within the great
  • to feel themselves connected, in forming those ideas that
  • human form. This anthropomorphism takes over whenever
  • spirits that should only have influenced the old form of
  • change of subject but we are obliged to inform you of all
  • This journal sent him the following information:
• Title: Polarities in Evolution: Lecture 2: East, West, and the Culture of Middle Europe, the Science of Initiation
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  • This form
  • In that form it travelled westward through Greece and
  • them in the form of a tradition or through the written
  • said that I had only ever seen the former emperor briefly
  • humankind can be brought to an abstract uniformity. That
• Title: Polarities in Evolution: Lecture 3: Political Empires
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  • civic communities of towns formed a relative whole, and
  • that then, too, people formed certain kinds of
  • the human being should be changed or transformed to
  • things and to form ideas that have their basis in
  • form an opinion about the identity of their ruler.
  • ruler had been such that the outer physical form was
  • on earth in human form. In this respect the earliest
  • about in physical form but also gods. The divine world
  • continuing in an outer form and losing their inner
  • priest performed the act of transubstantiation. The god
  • is evident that a whole empire was formed in such a way
  • performed in them reflected what went on in the spiritual
  • realms. The rituals performed were spiritual events
  • ritual acts and the like performed on earth Were
  • about in human form. During the third stage one can only
  • were looking for something that appeared in human form,
  • on the original language — were formed and used on
  • body in magical body in magical rites, transforming it
  • walking the earth in human form. We must therefore
  • form but in the form it has when we rise to spiritual
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• Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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  • as regards the way they form ideas, present-day people
  • only suitable for the forming of ideas during the Middle
  • sensibilities and forming ideas. These are the people who
  • things need to be considered in forming an opinion on
  • interpretation in Leninism and Trotskyism in a form that
  • in any form, totally disregarding what is demanded of us
  • form ideas, except for sensory powers — have come
  • waves, in the way clouds are formed, in the rising and
  • rebirth — I am showing it in diagrammatic form
  • light in its true form. Gnosis — one is supposed to
  • towards anthroposophy to form sufficiently clear ideas;
  • in human minds, in the form of dreams, may or may not be
  • to its true form when the pre-existence concept, of a
  • time the priest performs the consecration at the altar
• Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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  • relationship to these. In diagrammatic form I would draw
  • less physical form where they extend from the brain
  • outer form and configuration depends entirely on these
  • transformed body of our previous incarnation, our
  • transformation. It is more perfect, more finished in a
  • very lively way. The arms of our former life have become
  • you are looking at the transformed body of your previous
  • transformed body of the preceding life — you must
  • now is the transformed organism of the last life lived on
  • understand it in its transformed non-physical form, our
  • form in connection with a number of things that can help
  • other interests, may form; a spiritual movement may even
  • Note 36 ] It now forms part of
  • give form, vigour and content to the whole. To continue
  • to be found? It takes a certain form and people fail to
  • forming a nucleus for the threefold order.’ No, it
• Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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  • be more subtle forms of matter, with people imagining
  • spirit, to present it in material form. Materialism has
  • journals where people are informed as to what is
  • serious account when we form our ideas of the present,
  • informed about these things and out of this very
  • knowledge gain the power to transform materialistic
  • materialism has to offer. We cannot transform, say, the
  • people imagine. This can only be transformed with the aid
  • transforms itself. Materialism can be metamorphosed into
  • phenomenon, as a form of manifestation. Matter is not
  • cloud formations, the contents of the three kingdoms
  • heart and there to become transformed into something that
  • every organic form that goes through its complex chemism
  • ground, the cloud formations, brown or grey earth and so
  • transformed. What we see through the telescope are the
  • material processes active in the highest form of
  • line, in form, in configuration. Then it becomes the
  • ways of a child, forming ideas in play, has to be called
  • form to the brain of a child is far greater than the
  • name, using the old forms of speech, but imposes the
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• Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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  • form of science will help us to find physical matter and
  • cloud formations, rivers and mountains we see, nothing of
  • matter of the earth. This form of self-perception takes
  • formed since AD 140. Physicists are actually teaching
  • form of childishness. a have given it the name that may
  • true form from beyond the threshold. If however that
  • which have formed in public life in our everyday world.
  • he is to follow in the Society of Jesus, forming a
  • to show that Jesuitism forms a party that follows a
  • is to transform purely theoretical things into the
• Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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  • anything that is the subject of belief can be transformed
  • crossed. Human associations were formed, in a way, that
  • was that a form of divine knowledge was presented to
  • us, if you make use of the power we provide in the form
  • the form of spiritual vision. It is ripe for this
  • science to be transformed into a way of taking hold of
  • rigid terms and that is why we now see forms of socialism
  • has to be prepared before one forms an idea of the
  • create new social forms, has many enemies. You can guess
• Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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  • wisdom of that culture took the form of representing the
  • form. At that time human beings experienced themselves as
  • in their pure original form we would have to go a long
  • impotence also formed part of oriental nature. This is
  • and assuming its true form in the Roman world —
  • instance and even took such marvellous form as the
  • Occident will one day give form and substance to the
  • Tolstoy. There we see a concentrated form of something
• Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
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  • forces coming from quite different sources than the form of energies used
  • work — labour — had taken on quite a different form to what
  • had gone before. You can get an idea of the different forms it took if
  • may form the content of the human intellect.
  • on them, just as formerly it had depended on natural phenomena. These
  • intellect and comes to realization as it takes form in the products of
  • in the physical form of Christ Jesus, but now at the etheric level. If
  • My form is different from that of other life forms around me. I do not
  • human being? What kind of life form am I as I walk around on two legs? I
  • itself to humankind in those four forms. You cannot, however, use the
  • we do something about it this will form the basis for future earth lives
  • and this acts into higher levels, entering our awareness in form of
  • thoughts and ideas. Yet it arises in a form similar to fear. You will
  • as a form of nervousness, in a nervy, fidgety character — you will
• Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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  • begin with is more in form of concepts, of ideas. We must
  • a form that I also spoke of on the last occasion. It is
  • What form
  • did not find it possible to form such abstract ideas. He
  • fairy-tale images could be transformed into the real
  • to transform these images into concrete forms that would
  • must first of all show itself in associations formed in
  • the gold? Then the whole form of the Mixed King, a form
• Title: Life Between Two Incarnations
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  • stone, has a form, and it retains its form until an external process,
  • such as a smashing or other violence, destroys the form. The human
  • when man awakes, the former two of the four limbs descend again and
  • within himself. He now forms an archetype for a new life in the
  • embodiment between mother and child, forms new, soul ties, which
• Title: Problems of Our Time: Lecture I
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  • have hitherto sought in the form of beauty, artistic
  • fewer socialist “programmes” would be formed; they
  • “history” gives no information regarding the
  • giving it first the form it had in Lemurian times, then the
  • form for the Atlantean, and lastly that of the post
  • came to the point where, through transformation of older forms,
  • form of man.
  • formation of man.
  • formation of his body, that he is in a certain respect so
  • earthly form as man passes through the remainder of our
  • for instance, possessed an organizing force which formed the
  • in the main abstractions and have no formative force at all. We
  • enough. The theory must become so practical that it forms the
  • only to profess some formula but to carry this knowledge right
  • be more “formal” (classical) or
  • “formally?” Certainly not the latter. But it is all
  • imposes on us the obligation to shape the forms of external
  • wish to remain stationary in the forms of ideas already
  • bring genuine social transformation. The best understanding of
• Title: Problems of Our Time: Lecture II
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  • great importance that it forms, and always must form, a
  • gradually to form the being of man as time goes by. In a sense
  • ever new forms.
  • have never before existed among us in this particular form. We
  • phenomena in their deepest, most fundamental form as riddles to
  • merely form a kind of vapour rising from true reality, and are
  • the middle-class world. This is the view which, forming in the
  • Other impulses have formed the Eastern view of the world, and
  • as an instrument for transforming the world around, what shines
  • towards transforming, revolutionizing the world, but that
  • forms. Thinking of this sort is as sensible as saying:
  • civilized world in manifold forms. Looking at the West,
  • their own inner being, not to be bound by the old forms of
  • are permeated with all this more than we think. When we form
  • forms of which people at present have no idea. We must grasp
• Title: Problems of Our Time: Lecture III
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  • give the corpse over to the earth in a form and condition which
  • two forms in which this temptation can arise; one I would call
  • We carry the Western form with peculiar strength in our own
  • who now hold a position so different from their former one. In
• Title: Problems of Our Time: Main Features of the Social Question and the Threefold Order of the Social Organism
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  • form it took at the moment of the outbreak of the appalling
  • hand to building a new form of social organization. And just in
  • former leading and dominant class has the practical experience
  • a sort of precipitate, formed out of the intensely active
  • the former and all the longings, wishes and impulses of the
  • proletariat. We may understand the form of the words when they
  • transformation of private ownership into common property; but
  • further, how the form of education will differ from our present
  • have been formed into single state-economics, the intellectual
  • life in its wider form has been absorbed by the State
  • nowadays has taken the place of the Church which formerly used
  • from the lowest form to the highest grade in the public
  • must form its experience, I may remark, on such an occasion as
  • consequences, and now there is a new form for the social
  • will reveal itself in its true form if we take socialism
  • seriously. Moreover, we can ascertain that true form if we so
  • spheres, covering what remains of the function of the former
  • effect of which the ruling classes can hardly form any idea.
  • them, but that is impossible. I must just indicate what form
  • depend on the formation of Corporations (whether elected, or
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