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• Title: Lecture: The Templars
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  • outside world, then Man can experience again and again how his own inner
  • accomplish more for the world than other Spiritual Orders. For when in this
  • on in the surrounding world, then what is experienced mystically streams into
  • the invisible and super-sensible forces of the surrounding world of that human
  • world. With a mysticism such as was unfolded by the Knights Templar,
  • world. And inasmuch as this took place, humanity was actually brought a stage
  • than before. Something was now present in the world, in regard to this
  • Bel knew more than most men in the world. Through what he had experienced he
  • spiritual streams which flow through the world just as truly as do the
  • into the spiritual world — they had become acquainted with all the
  • eyes he passes through the worlds that lie beyond the threshold of the world
  • of the senses; for these worlds must first be overcome before Man can enter
  • with strengthened powers into the spiritual worlds where he rightly
  • spiritual worlds to which they belonged, became clouded and dim; their
  • eternal worlds. And the trials and temptations which they had resisted and
  • world would be better if it had been made, not by Gods, but by men. Many
  • criticize the wisdom that works and weaves in the world. But such a way of
  • to criticize the wisdom-filled guidance of the world. We must therefore also
  • permitted by the wise guidance of the world. For if only the good were
  • with the spiritual world have become so deep and intimate. For indeed, what
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• Title: Inner Impulses: Lecture I
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  • classical world, the only world whose strengths I feel within myself.
  • Rome. Let us try to picture to ourselves what the Greek world means to
  • us. So many ardent souls have a longing for this world, which has been
  • everyone knows something of this world either from history or from the
  • All such history is, however, only one chapter of the great world book
  • world. And running through all this, like light shining over it all
  • interesting chapter in world history.
  • Greek world. But we must look for it. We have to draw it up from the
  • from the Roman world! To a large extent we still think in the style of
  • Why should the Romans not have proclaimed to the world what right is
  • world history find their explanation in opposites.
  • known world and, as a matter of fact, finally succeeds.
  • world, who points down into the material world looking for the
  • time of the Renaissance as impulses of the spiritual world that have
  • Greek world light up again in the fifteenth and sixteenth centuries to
  • on the world and life in such a way that we see things quite
  • “politicalization” of the world of thought. There have been
  • essentially political and legal Roman world. “Civilization”
  • knowledge of the world. In the presence of this knowledge many of the
  • bring the beings of the spiritual world near to man so that he may
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• Title: Inner Impulses: Lecture II
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  • Development. The clear Perception of the Sensory World and Free
  • The Influence of Luciferic and Ahrimanic Beings on Historical Development. The clear Perception of the Sensory World and Free Imaginations as the Task of Our Time. Genghis Khan and the Discovery of America
  • soul world, in an everyday thinking, feeling and willing that would
  • evolution to place them in their own luciferic world. This was the
  • nothing less than to create for themselves a separate world where
  • world, embracing within it every human activity. It would be directed
  • politicalization of the whole world, it is because only in this way
  • Europe. Through this onslaught on Rome, the mechanizing of the world
  • world, Roman history is not thereby brought to an end, but the
  • fit into the progressive plan of the world. They belong to it and are
  • sense world is necessary. This did not exist in earlier times because,
  • the faculty to see the world of external nature without the
  • imaginative life. It is no mere world of fantasy, yet we have seen how
  • deep this world of fantasy really is that develops in free
  • gaze quite selflessly to the outer world to work in it and to gain
  • his attention to the external world. Jacob Boehme, however, was
  • entirely engrossed in the world within, and described this world
  • this world with my spirit, and I rejoice exceedingly that sure and
  • Boehme describes the instreaming of the imaginative world. We can see
  • in mind that everything is prepared for by the world beyond the earth
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• Title: Inner Impulses: Lecture III
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  • toward the world based on the primal phenomenon, can only be acquired
  • into our sense world from the subsensible and super-sensible worlds.
  • can be compared precisely with the world one experiences when standing
  • earthly world in such a way that souls would be driven out of it.
  • West that were to be made upon the world of human impulses.
  • definite idea or picture. They said he had entered the world as the
  • world. They still exist subsensibly, belonging to what would be seen
  • world. I have chosen this example of the life of Jesus because,
  • into their own souls when they observe the world. Renan has gone so
  • the world only outwardly, no longer responding to what is reflected
  • to an extreme: The outer world is to be perceived without stirring the
  • being arises as he stands merely externally in the world.
  • is the impulse, the instinct, only to view the world from outside, to
  • the world only inwardly in free imaginations. All this is in its
  • world if we do not resolve to examine the universally human in
  • outer world was sought for together with the knowledge of the human
  • the within should teach knowledge of the world. In these two
  • statements, or rather in their realization in the world, lies true
  • in any way they please in the outer world. Since this is so, when we
  • world of prejudice — a Society that permeates and interpenetrates
• Title: Inner Impulses: Lecture IV
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  • read the facts of the world, not merely to describe what is
  • manifest not only among the educated in whom problems of world
  • simplest, most primitive men. Although the world knows little of it,
  • mistaken if one believes, for instance, that the Copernican world
  • capacity to do things in the world that might be done by a man or
  • centuries. The Greeks or Romans could not have looked at the world
  • forces making possible an intellectual grasp of the world through
  • reason. Nowadays, people on the whole believe that the Ptolemaic world
  • world conception and now we, at last, have the true view.
  • one says another world conception, which will differ as much from the
  • Copernican world conception in future, this truth is nevertheless
  • man to look into the spiritual world. But the faculties he then had
  • spiritual world. In order for man to take a step forward toward
  • him nearer the spiritual world but also allowed him less freedom. Man
  • as by a veil or sheath from the spiritual world so that he might
  • intellectual development has led to a conception of the world that is
  • world penetrates extensively or intensively into world affairs.
  • the intellectual conception of the world alone to hold sway in human
  • inner process in man, to know something about the spiritual worlds.
  • spiritual activity lies behind the sense world. All that has been set
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• Title: Inner Impulses: Lecture V
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  • senses that he had no desire to live merely in the world of
  • the human standpoint what is observed in the spiritual world. If we do
  • world history, even before the beginning of this fifth epoch, complete
  • in placing everything that developed into a service of a world beyond
  • the elemental spiritual, living and weaving beneath the material world
  • worldly power, to a pupil who then became known in history as Genghis
  • longer have been capable of bearing an ego. But as forces in the world
  • nature of the Western world. As I have said, this impulse in the
  • Europeans were meant to acquire knowledge of this world, and indeed
  • For example, the Europeans were not to go over to that other world
  • guided into a world of fantasy. Things work together with
  • in world history in which the evil powers also come into the picture,
  • sensory existence, existence in the material world of the senses. In
  • the world of the senses. This problem of sensory existence is closely
  • world and, compared with the importance attached to sensory existence,
  • the problem of birth was diverted to study of evolution in the world
  • in the world of sense, thereby averting the true solution of these
  • Lucifer and Ahriman have been granted their places in the world. If
  • world. Those who are unwilling to do this are like a man who says,
• Title: Inner Impulses: Lecture VI
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  • over from one age into another in the course of world evolution is
  • forces that underlie world historical evolution. We have seen how what
  • equally in his conception of nature and in his imaginative world,
  • permitted by the wise guidance of the world. Thus, what happens in the
  • wise guidance of the world may be duly influenced by other impulses
  • else in the world but what can be paid for with gold, and he was
  • spiritual world, but in respect of the entire Order they were, for all
  • following world historical event: on the world historical basis of the
  • say the perception of those spiritual worlds that are accessible to
  • times were abundantly at hand. What thus enters the world is not only
  • less hatred than the desire to rid the world of such a Society and to
  • All that draws men down into the ahrimanic world and up into the
  • side with the insight into the normal worlds. The one thus initiated
  • which the good spiritual world disappears before his spiritual gaze,
  • those who have seen into the spiritual world.
  • Europe, that the spiritual world was not to be attained in the way in
  • here a significant twofold attack effected in world history.
  • certainly drawn up into the spiritual world who would still have done
  • had to turn out differently. In the spiritual world these souls lived
  • physical earthly world into spiritual activity. What now came from the
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• Title: Inner Impulses: Lecture VII
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  • world, yet it is precisely for such pictures that Johann Gottlieb
  • realization in the world, although other forces and other impulses
  • deal with, the physical world. In Locke and Voltaire, in Montesquieu
  • to understand and deal with the materialistic relations of the world,
  • the spiritual world, although in distorted, caricatured form. He is
  • Such a man goes over into the spiritual world. The soul has thus left
  • physical body, deep insight into the spiritual world. This remains; it
  • lives on further in the world as cause. What Thomas More had perceived
  • of the spiritual world while in the physical body remains so closely
  • see to some extent into the spiritual worlds. Through this power,
  • into the progressive spiritual world in waking consciousness by having
  • world. I have already related how, after these souls had gone through
  • that souls were carried up into the spiritual world having first
  • Copernican world conception makes its appearance; Galileo creates
  • ancient superstition of the Ptolemaic world conception and had set
  • It is with this that the wise guidance of the world is concerned. If
  • Spiritual faculties, which is to say, a concept of the world in the
  • the dream of the Copernican, the Galilean and the Darwinian world
  • These thoughts must be carried into the spiritual world through the
  • as consuming what we experience in the world, we must also lay aside
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• Title: Impulses of Utility: Lecture I: Western and Eastern Culture, H. P. Blavatsky
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  • confused the world, the ideas of Brotherhood, Freedom and
  • West. From this there arose in the Western world, in their
  • meaning of suffering in the world?” Never so much
  • the Birth of Man is for the West. Just as in the Western World
  • world, (for example, in Solovieff) we can say that all his
  • directed into the spiritual world by Solovieff, when he
  • as it really entered the world of the I9th century, did not
  • enter the world because the investigations of Nature, because
  • even into the external world. They simply wanted a reflection
  • the World arose which sought to satisfy the humanity of the
  • from out of the spiritual world itself. if anyone who is an
  • personality in the world through whose soul the opposite of
  • knowledge concerning the supersensible world, but to
  • a certain number of men in the Western world endeavoured to get
  • to be got from the spiritual world, through mediumship. The
  • spiritual world, and so we see this extraordinary phenomenon
  • world concerning the spirit, while in its place appears that
  • removing utility out of the world, but by directing it
• Title: Impulses of Utility: Lecture II: Utilitarianism and Sacramentalism
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  • Greeks experienced the whole world of nature in a different way
  • the external world. When scientists have investigated these
  • are sympathetic and purified, nevertheless all World-History is
  • powers of man to a spiritual world, but only an attempt to
  • itself in an attempt to climb up into the spiritual world, not
  • lower world. It is used within the Brotherhoods for developing
  • symbolic, it will observe the world in such a way that it seeks
  • while he lives in the world of the senses. We know how beings
  • world. The other polaric impulse leading to one relating