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  • Title: Memůria e Amor
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    • Hoje, gostaria de falar sobre como a vida do homem na Terra √©, em certo sentido, uma imagem inversa dessas experi√™ncias. A vida humana terrestre √© compreendida apenas quando suas manifesta√ß√Ķes particulares podem ser relacionadas aos seus complementos no mundo espiritual, onde o homem passa a maior parte de sua exist√™ncia.
    • Esse processo r√≠tmico constantemente repetido pode ser comparado com duas coisas diferentes aqui na exist√™ncia f√≠sica terrena. Pode ser comparado com a inspira√ß√£o e a expira√ß√£o, e tamb√©m com o sono e a vig√≠lia. Na exist√™ncia f√≠sica na Terra, ambos s√£o processos r√≠tmicos ‚Äď ambos podem ser comparados com o que venho descrevendo. Mas com os processos que ocorrem no mundo espiritual entre a morte e o renascimento, n√£o se trata de saber algo de uma forma puramente abstrata, ou ‚Äď devo acrescentar ‚Äď para a satisfa√ß√£o de curiosidade espiritual; trata-se de reconhecer a vida na Terra como uma imagem do supraterrestre. E surge necessariamente a quest√£o: o que acontece na vida terrena que se assemelha a uma faculdade de mem√≥ria n√£o possu√≠da pelo homem em sua consci√™ncia comum, uma faculdade que pode ser possu√≠da por seres das hierarquias, arcanjos? O que h√° na vida f√≠sica que √© como uma mem√≥ria de se viver no mundo dos seres espirituais, ou como uma mem√≥ria de se experimentar a si mesmo l√°?
    • Pois bem, por que descemos ao mundo f√≠sico do mundo espiritual? Voc√™s poder√£o deduzir, a partir do que eu disse aqui da √ļltima vez, que as for√ßas que nos mant√™m juntos com os seres espirituais superiores decaem. Aqui na vida f√≠sica, envelhecemos porque as for√ßas que nos mant√™m em conex√£o com a Terra f√≠sica diminuem; l√°, enfraquece o que nos mant√™m ligados aos seres espirituais. Diminuem principalmente as for√ßas que permitem que nos apreendamos em meio aos seres espirituais e que nos possibilitam sermos independentes. No mundo espiritual, por um per√≠odo consider√°vel antes de descermos √† Terra, perdemos a capacidade de conviver com os seres espirituais. Com o aux√≠lio dos seres espirituais, formamos a semente espiritual de nosso corpo f√≠sico, que enviamos primeiramente; da√≠ nos apropriamos de nosso corpo et√©rico e prosseguimos. Ilustrei-lhes isso em minha √ļltima palestra. Nossa capacidade de viver com seres espirituais no mundo espiritual desbota e percebemos como, por meio das for√ßas da lua, nos aproximamos cada vez mais da Terra. Sentimo-nos como um eu, mas cada vez menos capazes de compreender as regi√Ķes espirituais, ou de nos manter nelas; tal capacidade se torna cada vez mais d√©bil. Temos um sentimento crescente de que o desfalecimento prevalecer√° sobre n√≥s, no mundo espiritual. Isso cria uma necessidade de que aquilo que n√£o mais conseguimos carregar conosco ‚Äď o sentimento do eu ‚Äď 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. Voc√™s sabem que estou falando figurativamente, mas a imagem est√° em absoluto acordo com a verdade, com a realidade. √Č assim que encontramos o caminho para nosso corpo. O sentimento de solid√£o encontra um ref√ļgio no corpo e se converte na faculdade da lembran√ßa, e temos que nos empenhar para alcan√ßar um novo sentimento de comunh√£o, na Terra. Isso se
    • Se algu√©m tem uma imagem na mem√≥ria de algo experimentado na vida f√≠sica vinte anos antes, uma pessoa saud√°vel e reflexiva n√£o a considerar√° uma experi√™ncia presente; √© da natureza da pr√≥pria imagem da mem√≥ria que a relacionemos a uma experi√™ncia passada. Quem olha de forma clarividente para o que a alma vivencia durante o sono, em ordem inversa, n√£o conecta isso ao presente; mas ao futuro ap√≥s a morte. Assim como qualquer pessoa percebe que sua lembran√ßa de algo vivido vinte anos antes se refere √†quele tempo passado, tamb√©m quem v√™ o estado de sono por meio da clarivid√™ncia sabe que o que enxerga n√£o tem significado para o presente, mas prenuncia o que dever√° ser experimentado ap√≥s a morte, quando tivermos que percorrer, ao reverso, tudo o que tivermos feito na Terra. √Č por isso que essa imagem do sono √© meio-realidade, meio-apar√™ncia: est√° relacionada ao futuro. Logo, para a consci√™ncia comum, √© uma experi√™ncia inconsciente daquilo por que o homem tem de passar, que chamei em meu livroTeosofia de mundo da alma. E a consci√™ncia intuitiva e inspirada, descrita em meu livroO conhecimento dos mundos superiores, re√ļne, a partir da observa√ß√£o do sono, o que o homem tem que passar durante o primeiro est√°gio ap√≥s a morte. Essas coisas n√£o s√£o meras fabrica√ß√Ķes; s√£o claramente observadas, uma vez que o dom da observa√ß√£o tenha sido adquirido. Portanto, desde ir dormir at√© 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 mem√≥rias s√£o extraordinariamente fugazes; apenas imagens permanecem. Reflita sobre qu√£o pouco essas imagens ret√™m dos eventos vivenciados. Basta se lembrar da indescrit√≠vel tristeza sofrida diante da morte de algu√©m muito pr√≥ximo, e imaginar intensamente o estado interior da alma a isso associado; e ent√£o observar como isso aparece como uma experi√™ncia interior quando, depois de dez anos, voc√™ a evoca. Tornou-se uma sombra p√°lida, quase abstrata. Assim √© a nossa capacidade de recorda√ß√£o: p√°lida e abstrata, em compara√ß√£o com o pleno vigor da vida imediata. Por que nossa lembran√ßa √© t√£o fraca e sombria? Ela √©, de fato, a sombra de nossa experi√™ncia do eu entre a morte e um novo nascimento. Compreendida nessa experi√™ncia do eu est√° a faculdade de lembrar, de modo que ela realmente nos confere a nossa exist√™ncia. Aquilo que nos d√° carne e sangue aqui na Terra nos confere, entre a morte e um novo nascimento, a faculdade da mem√≥ria. L√° a mem√≥ria √© robusta e vigorosa ‚Äď se √© que posso usar tais express√Ķes para o que √© espiritual ‚Äď depois ela incorpora carne e enfraquece. Quando morremos, durante alguns dias ‚Äď tenho frequentemente descrito isso ‚Äď, o √ļltimo resqu√≠cio de mem√≥ria ainda fica presente no corpo et√©rico. Se, ao atravessarmos o port√£o da morte, voltamos o olhar para nossa vida passada na Terra, a mem√≥ria se esvai. E dessa mem√≥ria desabrocha o que a for√ßa do amor na Terra nos deu como for√ßa para a vida ap√≥s a morte. Assim, a for√ßa da mem√≥ria √© a heran√ßa que recebemos de nossa vida pr√©-terrena, e a for√ßa do amor √© a semente para o al√©m-morte. Eis a rela√ß√£o entre a vida terrena e o mundo espiritual.
    • Assim, meus queridos amigos, comparei a experi√™ncia do homem em conex√£o com seres superiores no mundo espiritual, que alterna com sua experi√™ncia do eu, com a respira√ß√£o: inspira√ß√£o e expira√ß√£o. Em nosso processo respirat√≥rio e nos processos relacionados com a fala e o canto, podemos reconhecer uma imagem da ‚Äúrespira√ß√£o‚ÄĚ no mundo espiritual. Conforme eu j√° disse, nossa vida no mundo espiritual entre a morte e um novo nascimento alterna entre a contempla√ß√£o do eu interior e o tornar-se um com os seres das hierarquias superiores; olhar de dentro para fora, tornar-nos um com n√≥s mesmos. Isso ocorre tal como inspirar e expirar. Inspiramo-nos e depois nos expiramos; e isto √©, obviamente, uma respira√ß√£o espiritual. Aqui na Terra, esse processo de respira√ß√£o se torna mem√≥ria e amor. E, de fato, a mem√≥ria e o amor tamb√©m atuam juntos aqui na vida f√≠sica terrena como uma esp√©cie de respira√ß√£o. E se com os olhos da alma voc√™s forem capazes de ver corretamente esta vida f√≠sica, ser√£o capazes de observar em uma importante manifesta√ß√£o da respira√ß√£o ‚Äď no falar e no cantar ‚Äď a atua√ß√£o fisiol√≥gica conjunta da mem√≥ria 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 imbu√≠da nos cultos religiosos. As imagens que os homens formavam de seus deuses eram a fonte das artes pl√°sticas. A t√≠tulo de exemplo, recordemos os Mist√©rios da Samotr√°cia 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 est√ļdio 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 Mist√©rios da Samotr√°cia. E imagine s√≥: cheguei a tr√™s jarros, mas jarros, √© verdade, moldados pl√°stica e artisticamente. A princ√≠pio 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: ent√£o, algo semelhante a incenso era colocado neles, as palavras sacrificiais eram cantadas, e pelo poder das palavras de sacrif√≠cio ‚Äď que nos tempos mais antigos da humanidade carregavam uma for√ßa de est√≠mulo vibrat√≥rio bastante diferente de qualquer coisa poss√≠vel hoje ‚Äď a fuma√ßa do incenso era formada na imagem desejada da divindade. Assim, no ritual, o c√Ęntico imediatamente se expressava plasticamente na fuma√ßa do incenso.
    • Hoje, desejei tratar de um desses pontos de vista, meus queridos amigos, para que, de certo √Ęngulo, voc√™s formem uma imagem de como o homem est√° conectado com o mundo espiritual. Espero que possamos continuar ampliando esses estudos em um futuro n√£o 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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