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  • Title: Memria e Amor
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    • Hoje, gostaria de falar sobre como a vida do homem na Terra é, em certo sentido, uma imagem inversa dessas experiências. A vida humana terrestre é compreendida apenas quando suas manifestações particulares podem ser relacionadas aos seus complementos no mundo espiritual, onde o homem passa a maior parte de sua existência.
    • 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
    • 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.
    • Durante nossa vida na Terra, entre o nascimento e a morte, nossas memórias são extraordinariamente fugazes; apenas imagens permanecem. Reflita sobre quão pouco essas imagens retêm dos eventos vivenciados. Basta se lembrar da indescritível tristeza sofrida diante da morte de alguém muito próximo, e imaginar intensamente o estado interior da alma a isso associado; e então observar como isso aparece como uma experiência interior quando, depois de dez anos, você a evoca. Tornou-se uma sombra pálida, quase abstrata. Assim é a nossa capacidade de recordação: pálida e abstrata, em comparação com o pleno vigor da vida imediata. Por que nossa lembrança é tão fraca e sombria? Ela é, de fato, a sombra de nossa experiência do eu entre a morte e um novo nascimento. Compreendida nessa experiência do eu está a faculdade de lembrar, de modo que ela realmente nos confere a nossa existência. Aquilo que nos dá carne e sangue aqui na Terra nos confere, entre a morte e um novo nascimento, a faculdade da memória. Lá a memória é robusta e vigorosa – se é que posso usar tais expressões para o que é espiritual – depois ela incorpora carne e enfraquece. Quando morremos, durante alguns dias – tenho frequentemente descrito isso –, o último resquício de memória ainda fica presente no corpo etérico. Se, ao atravessarmos o portão da morte, voltamos o olhar para nossa vida passada na Terra, a memória se esvai. E dessa memória desabrocha o que a força do amor na Terra nos deu como força para a vida após a morte. Assim, a força da memória é a herança que recebemos de nossa vida pré-terrena, e a força do amor é a semente para o além-morte. Eis a relação entre a vida terrena e o mundo espiritual.
    • 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 “respiração” 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.
    • 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.
  • Title: Evil and Spiritual Science
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    • something very positive! This image should make it fully clear,
    • physical image, for example in animal beings, become valid for
    • to force a way into another form. That is an image that is
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  • Title: Popular Occultism: Lecture 1: Popular Occultism, Introtroduction
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    • body is the image of the physical body, but it takes on a different
    • images, examples, and so forth. The child's visible environment should
    • it. Since the etheric body sets forth everything in the form of images,
    • the child should be given images in parables and we should work upon
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  • Title: Popular Occultism: Lecture 2: Man's Ascent into the Supersensible World
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    • to be borne in mind is however that in the astral world all the images
    • mirror-image in the astral world. Then everything appears to be rushing
    • and images. A bursting rage, for example, may appear in the form of
    • fantasies. Yet this is not true, for what he sees, is an image, a mirrored
    • by little you will have learnt to understand these images. There is
    • clairvoyance, you can see a person's aura, the image of his soul-life,
    • pictures, of images. Do only images surge up and down? Is the astral
    • Inspiration, even as the gift of perceiving images in the Astral world
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  • Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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    • the images of the astral world. This also shows you why we should strive
    • life. Past life rises up before the soul in the form of images and beings
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  • Title: Popular Occultism: Lecture 4: The Devachanic World
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    • Negative images of physical-mineral objects therefore form the continental
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  • Title: Popular Occultism: Lecture 5: Life Between Death and a New Birth
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    • images of his life-panorama are of great importance, for they now become
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  • Title: Popular Occultism: Lecture 6: Man's Return to a New Earthly Life
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  • Title: Popular Occultism: Lecture 7: Effects of the Law of Karma
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  • Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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    • but in supersensible images. For this reason all their spiritual products
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  • Title: Popular Occultism: Lecture 9: Lemurian Development
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    • in which a living image-world appears. He could only perceive in this
    • manner and he knew the meaning of the single images, thus recognizing
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  • Title: Popular Occultism: Lecture 10: Paths of Occult Training
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  • Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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    • image (Gebilde) of the State. But then a culture emerges in the West which proceeds from
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  • Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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  • Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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  • Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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    • threefold social order is given here by Goethe still in the form of an image. Of course, the
    • This was how, in images, Goethe pointed to what
    • expressed the same thing in images, in wonderful images, in his
    • But he, too, stopped at the images. He could not bear these pictures
    • to go no further than these images. For had he, from his standpoint, tried to go further he would
    • He, too, held back; he kept to the images which he gives in his
    • picture form. But the Greek myth, basically, Is image in the same way that Goethe's
    • is image. It is not possible with these images to work into the social
    • shape. But the images are too frail a structure to enable one to act strongly and effectively in
    • social questions were met by remaining in the images of the myths. And it is here, when one
    • Goethe: I want sharply contoured images, not excessive vague ones. For if I were to go any
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  • Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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  • Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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    • create a preparatory understanding for the course that the Christ-idea, the image people have had
    • however, one only had images. A symbol of this kind is the mass with the sacred Last Supper and
    • Thus, the course of man's image of Christ is as
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  • Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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    • his being. And let us now consider from a spiritual-scientific standpoint the counter-image of
    • used to produce the mental images which anthroposophists call Imagination and Intuition.
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  • Title: Abbreviated Title: Lecture I:
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  • Title: Talk To Young People:
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    • ago the morning sunrise, shining mistily, was an image of the
    • spiritual world. Behind the glimmering image like a curtain one saw
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  • Title: "Heaven and Earth will pass away but my words will not pass away"
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  • Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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  • Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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  • Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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    • that the images in fact reproduce something of the world. This is the
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  • Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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    • point of merely seeing images of something external in what he
    • their eyes, and reduce it to a mechanism which is only an image of
    • regard to this ancient existence, is only an analogy, only an image,
    • cosmic images. It rises as a mist into the world of concepts and
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  • Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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    • on the chain of causality, of causes and effects. The image is
    • as they are, but rather as signs, as images of these worlds. For
    • infinitely simple images. Therefore one must count
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  • Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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    • obscura, where the objects from outside create their images as in a
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    • always have a pictured image: in my eye is a colour, in my ear is a
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  • Title: World Downfall and Resurrection
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    • tribe, the form, the image of the Godhead. People of today have
    • successive generations. The Godhead shaped His image in the
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  • Title: Lecture: Philosophy and Anthroposophy
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    • The image
    • thought. All other thoughts do not image full reality. Yet by acquiring
    • visibility such as ordinarily is only evident in the imagery of
  • Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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    • or the central organ, conveying perception and mental imagery, and his
  • 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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    • the forming of mental images of number and space helps the ego to settle
    • much drawing and too many images can also easily lift the ego out of the
  • Title: Social Understanding: Lecture II: Social Understanding Through Spiritual Scientific Knowledge
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  • Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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    • about the Gospel of John and subsequently about the image of the Christ
  • Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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    • spiritual life in the Middle Ages resided in the images to be found in
  • Title: Raphael's Mission in the Light of the Science of the Spirit
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    • in sensory images. And does this not then in fact become part
    • vengeance being taken by the nobleman. The image in the
    • we can sense this image the chronicler
    • which the image of the Madonna derives, as well as all
    • appear so — the image of the Madonna and Child as a symbol of
    • (large image)
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  • Title: Leonardo's Spiritual Stature: Lecture
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  • Title: Fairy Tales: in the light of Spiritual Investigation
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    • these giants appear? Well, as an image, these giants arise as a
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  • Title: A Mongolian Legend
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  • Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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    • sense a wrestling with the material, with the spiritual image
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  • Title: Imperialism: Lecture 1
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    • the heavenly hierarchy and below it's mirror image, the worldly
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  • Title: Imperialism: Lecture 2
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  • Title: Imperialism: Lecture 3
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    • everything physical was thought of as a reflection, as an image, as a
    • described really existed. But if one only saw an image of the
    • state which exists here on earth, but which is really an image of
    • what the person does who is a divine image is right, is a true image:
    • someone else could object and say that it is not a true image. That's
    • or ordinary judgments. We try to create images, to present things
    • Catholic Church is a relic, a shadow-image of what existed in the
    • is a shadow-image of what once existed and no longer has meaning, it
    • shadow-image, as the constitution of the Church has become. In some
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  • Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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    • previous (19th) century, I tried to copy the image
    • ideal image of the Ur-plant would be rediscovered in each plant
    • up for me specially, and it must surely find an image which all
    • actual plants possibly have within them, an image in which many
    • have sharp or blunt corners.’ Goethe searched for an image
    • — so Goethe was referring to an image, which, proven
    • inner image permeated by experiences and will impulses of the
    • imagery. Let's hold on to this firmly: outwardly there's the
    • and intuition, then this is also an inner mirror image of the
    • human being. But what is this inner mirror image of the human
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  • Title: Impulse for Renewal: Lecture II: The Human and the Animal Organisation
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    • also the imminence of the image perceptibility; when we look at
    • something then we don't separate the imagery from the vision.
    • Let's take everything that lives in the inner image
    • image perceptibility which leads to lasting memory, it also
    • and image perceptibility? With a truly unbiased physiology and
    • observed element is clearly separated from the image
    • all the soul images which I've acquired through my life, which
    • through the image perceptibility of your sense of equilibrium.
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  • Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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    • spirituality, which gradually casts its shadow images on a
    • spiritual worlds throw their shadow images on the plane of the
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  • Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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    • So the child sees a kind of mirror image of himself, and this
    • to this image rich writing and how strange these are in life:
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  • Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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    • presented in a utopian manner, that an image can be presented
    • present an image of the future but to say from which
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  • Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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    • admits that out of the seedling, if you have an inner image of
    • religions, then we see how the images they made of their gods,
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  • Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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    • within thoughts, within mental images, flow together,
    • abstract-imagery-life have made greater progress. If we want to
    • for whom the mental images are particular to him and yet it is
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  • Title: First Class, Vol. I: Lesson 1
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  • Title: First Class, Vol. I: Lesson 2
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    • feeling and willing in terrible but true images; as three
    • is the image of ordinary human thinking which thinks about
    • Is the evil counter-image
    • Is the evil counter-image
    • first beast is surely capable of revealing in a mirror-image
    • Is the evil counter-image
    • Is the evil counter-image
    • [Now no longer “image” or “force”, but
    • Is the evil counter-image
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  • Title: First Class, Vol. I: Lesson 3
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  • Title: First Class, Vol. I: Lesson 4
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    • thought-images about it should be active in your minds. The
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  • Title: First Class, Vol. I: Lesson 5
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  • Title: First Class, Vol. I: Lesson 6
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  • Title: First Class, Vol. I: Lesson 7
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    • it is a mirror image of the heavenly universe. You must look
    • recall that your round head is a true image of the heavenly
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    • images is the human head. And so it is, for the sensory world.
    • mirror image in all its details.
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  • Title: First Class, Vol. I: Lesson 8
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  • Title: First Class, Vol. I: Lesson 9
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    • bodies in order to make the powerful image of the star-embedded
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  • Title: First Class, Vol. II: Lesson 10
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    • Taurus has been represented, but also the symbolic images of
    • sense-images of the stars disappear and the star-filled sky
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  • Title: First Class, Vol. II: Lesson 11
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    • which does not directly show in its form the cosmic image.
    • the image of the cosmos. But man must be intimately conscious
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    • into the part of his humanity which is an image of the
    • feel movement. And this movement is an image of the movement
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  • Title: First Class, Vol. II: Lesson 12
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    • envisioning is only an image. It must lead to a real experience
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    • Behold the imagery of remembrance.
    • below speech, in the memory images: “Behold” the
    • imagery of remembrance.
    • Behold the imagery of remembrance.
    • Behold the imagery of remembrance.
    • [mind] can be achieved by imagining a definite image, this
    • image [drawing begins on the image above]: an eye looking
    • We call this image to mind and hold it there: the eye
    • exercise, without thinking about it, the image remains before
    • our soul: the image of the upward looking
    • And finally, in order to remember the image we have placed
    • order to have a clear experience of it, we recall the image
    • [In the image already drawn on the
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  • Title: First Class, Vol. II: Lesson 13
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    • Behold the imagery of remembrance.
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    • combined in this way with the image. And we can prepare
    • the image the force of the mantra:
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  • Title: First Class, Vol. II: Lesson 14
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    • must be overcome. And in a graphic image one sees how his
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  • Title: First Class, Vol. II: Lesson 15
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    • force: the liquid element in us. Again we image that we are
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  • Title: First Class, Vol. II: Lesson 16
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    • experience in reverse, in mirror images — that is, in
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  • Title: First Class, Vol. II: Lesson 17
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    • sensory world to the spiritual world, the image of the rainbow is
    • image-filled situation in which the Guardian of the
    • We must pass through such images. And if they work deeply into
    • My dear sisters and brothers, let us place the image once more
    • we have this powerful image before us — the pure
    • when the physical image which the sun casts, disappears; for
    • small image — for it is only an image. And the sun
    • the gigantic cosmic image. Then the beings of the second
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  • Title: First Class, Vol. II: Lesson 18
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  • Title: First Class, Vol. II: Lesson 19
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    • themselves; we have let the images and inspirations which
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  • Title: First Class Lessons: Lesson XX (recapitulation)
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    • — you in image-shape revealed —
    • — you in image-shape revealed,
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  • Title: First Class Lessons: Lesson XXI (recapitulation)
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    • true thinking, the dead afterimage of which lives and pulses
    • half alive, it is basically only an image-form in us. And only
    • It is the evil counter-image
    • It is the evil counter-image
    • — it is only an “image” —
    • — first is “image”, the second “force” —
    • — the escalation: “image”, “force”, “power” —
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  • Title: First Class Lessons: Lesson XXII (recapitulation)
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  • Title: First Class Lessons: Lesson XXIII (recapitulation)
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    • that we need this image. We need — if we wish to feel in
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  • Title: First Class Lessons: Lesson XXIV (recapitulation)
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    • thus showing us an image of ourselves, which in turn shows us
    • gives us: memory-image-forms. We must seize these image-forms,
    • are grasping the air-element in inner images. And our own soul
    • The image-forms of memory only;
    • The image-forms of memory alone;
    • images of memory arise anew — there is the boundary, just
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  • Title: First Class Lessons: Lesson XXV (recapitulation)
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  • Title: First Class Lessons: Lesson XXVI (recapitulation)
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    • images, not much more than mirror-images.
    • after-image in the eye. Try with all your strength to draw
    • behind it appears an image of the moon [a sickle moon, yellow,
    • asleep. We should see this as a firm mental image. Then, when
    • were looking at this image as now being within the earth, but
    • not as a mirror-image, but as an upright figure. [Draws.]
    • [draws: Image 1, the lower seal gesture, yellow]
    • [draws: Image 1, the middle seal gesture, yellow]
    • [draws: Image 1, the upper seal gesture]
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  • Title: The Social Question: Lecture I: The True Form of the Social Question
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    • falsely created image, an ideology. The actual reality is
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  • Title: The Social Question: Lecture II: Comparisons at Solving the Social Question based on Life's Realities
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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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    • It is already in a certain sense a mirror image expressed by
    • these thought images it shows that reality can't be penetrated.
    • defined as a mere mirror image of observation of outer sensory
    • than what it can be as a mere mirror image of ideas and
    • believe they only have ideas and mirror images containing some
    • or other reality. These images they have in the world and which
    • takes on the form of images of revelation, images which express
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  • Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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    • like a mirror image of what was being experienced in the
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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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    • so on are ideological mirror images of the outer materialistic
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  • Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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    • image of the interests and desires which the leading circles
    • image of everything they have produced in relation to the
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  • Title: Lecture: Richard Wagner and Mysticism
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    • Curiously enough it is invariably characterised by an image
    • which is, however, more than an image. Those who really know what they
    • that a poet with Goethe's deep insight would use such an image without
    • spiritual sound and he retains the image.
    • sacrifice of a virgin? Such images as these are the expressions of
    • the image of one human being sacrificing himself for another.
    • purity and chastity of the plant, when he brings forth his own image
    • all that is implicit in the image of the Holy Grail. All this he felt
  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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    • us pay heed to time, for only the illusory images of cosmic reality
  • Title: Community Building
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    • striven to incorporate in external form, to image forth in the
    • which is not merely a symbol, not a dead image, but is imbued
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  • Title: Community Building
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  • Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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    • dreams, when a whole world of images emerges from our
    • and going to sleep and the world of dream images which we
    • definitely dreamlike, consisting of dream images. The
    • and active in the cloud out there produce images in my
    • images is the same as the power that is alive and active
    • has the qualities of an image. Its relationship to the
    • beings acquired a mineral body for thinking in images the
    • able to think. The older form of thinking in images had
    • were images in the distant past, were then relieved of
    • people try and create an image in their minds of anything
    • the spirits who influenced the thinking in images which
    • thinking in images that belonged to the human ancestors.
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  • Title: Polarities in Evolution: Lecture 2: East, West, and the Culture of Middle Europe, the Science of Initiation
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  • Title: Polarities in Evolution: Lecture 3: Political Empires
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    • expression. The ruler became the image of God.
    • that it should be seen to be the image of a heavenly
    • but the institutions created on earth had to be an image,
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  • Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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    • shadow image of something that was at work before we were
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  • Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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  • Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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    • contains far more spirit. That is the image we have when
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  • Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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    • that presents itself in the physical world is an image of
    • world we have parties as an image of it? The matter can
    • flesh, creating a physical Image of itself that consists
    • and the human being of flesh and bone that is its image.
    • thoughts ar concerned. The physical brain is an image of
    • the spiritual brain, and this image creates an image,
    • abstract thinking being merely an image. It may thus be
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  • Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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    • image of this Christ, if one even undergoes militaristic
    • Christ, if one is shown the image of Jesus the King,
    • it may happen that having created such a material image
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  • Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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    • Perceive with the senses. It contains images from the
    • presents them with images that, in a way, derive from the
    • an unbiased way, we find that the dream images are
    • thoughts, though these tend to be more imageless. It may
    • imageless thinking of their waking life, and are able to
    • does not apply in the interplay of dream images. Dream
    • images have their own order. Human beings are passive
    • in which dream images follow each other we find that it
    • contains images that echo the life of the senses. The
    • What image
    • merely an image of life in the realm of the spirit. Nor
    • walking around on this earth was merely the image of a
    • mental image of such a state of soul we have to go back
    • given the ideal image of the human being. They saw life
    • became obscured and all that was left was a shadow image.
    • By now it has faded completely. A shadow image remained
    • alight and alive, the ideal image the human being had of
    • image is perceived during the time between birth and
    • once saw their own heavenly and spiritual image in
    • achieve pictures or images, but it does not take them to
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  • Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
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  • Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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    • continued to use images, but he was very careful about
    • defining the images he presented in his 'tale' of the
    • fairy-tale images could be transformed into the real
    • education, and Goethe in his images. Goethe could get
    • images. He had the feeling that the time had not yet come
    • to transform these images into concrete forms that would
    • that Goethe presented in fairy-tale images of a Golden, a
    • about fairy-tale images of a Golden, a Silver, and a
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  • Title: Life Between Two Incarnations
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  • Title: Problems of Our Time: Lecture I
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  • Title: Problems of Our Time: Main Features of the Social Question and the Threefold Order of the Social Organism
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