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• Title: Inner Impulses: Contents
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  • The Rise of Spiritualism. The Need for the Science of the Spirit
  • Ancient Cultural Impulses Spiritualized in Goethe. The Cosmic Knowledge of the Knights Templar
• Title: Inner Impulses: Foreword by Stewart C. Easton
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  • spiritual investigation engaged in by him. To the best of my knowledge
• Title: Inner Impulses: Introduction by Frédéric Kozlik
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  • oral and visual evidence for pre-Columbian Mexican spirituality.
  • the work of a spiritual investigator.
  • earlier original spirituality is in decline, nevertheless oral
  • So it is a question here of the incarnation of a spiritual being who
  • We shall now broach the subject of the ritual of the excision —
  • spiritual world over against the mythological facts as they are
  • spiritual world is invariably regarded as nothing but the
• Title: Inner Impulses: Back Cover Sheet
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  • Steiner also describes the effects of these ancient conflicts — both physical and spiritual — as reflected in European history. The Knights Templar and their persecution by Philip the Fair, the run-in between Sir Thomas More and King Henry VIII, and the healing wisdom of the Rosicrucians and in the works of Goethe are all dealt with. It is thus possible, through these lectures, to concretely experience part of the on-going drama of human development.
  • to methodical research of psychological and spiritual phenomena.
• Title: Inner Impulses: Lecture I
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  • convenue, and we have shown how it is only from spiritual
  • in spiritual spheres. It is a wonderful experience to follow this in
  • detail. Take Greek philosophy, that extract of the spiritual life of
  • wonderful way to spiritual ideals and ideal points of view. Then we
  • material reality with spiritual reality, were somewhat beyond their
  • we consider the Greek and Roman languages in their inward spiritual
  • Greek spiritual life that comes from the old imaginations of the
  • Greece. Spiritually, Rome was conquered by Greece, but Greece had to
  • life, its spiritual content, out of itself, only the external
  • art, philosophy and spiritual life flowed over into Rome. It was the
  • the wonderful marriage between spiritual and material in the Greek
  • spiritual in it. We can, however, just as well see Peter in the figure
  • much of the spiritual force of Greece has remained. The influence of
  • time of the Renaissance as impulses of the spiritual world that have
  • school but through our whole spiritual life. People do not think about
  • their altars. It is not the intention of spiritual science merely to
  • bring the beings of the spiritual world near to man so that he may
  • man himself to draw near to the spiritual world and its forces in all
• Title: Inner Impulses: Lecture II
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  • civilization from being completely spiritualized in a life of fantasy.
  • aim since, through the spiritual decline of a Roman rule that had been
  • this task. Free imaginations as sought through spiritual science means
  • spiritual science, and in comparison with spiritual science is still
  • spiritualization that was the aim of the descendants of the
  • spiritual life, and moreover to that special region of the spiritual
  • these three expressions of the spiritual life of the nineteenth
  • Biblical characters. So we see how all the spiritual activities of man
  • the spiritual Christ force that lives in all humanity. For Strauss,
  • spiritual.
  • a spiritual presentation of the Christ impulse by Soloviev.
• Title: Inner Impulses: Lecture III
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  • are largely lacking. They must first be acquired through spiritual
  • in spiritual science the endeavor must be made to do so. Hence, it
  • spiritual insight into existence and the impulse to real human love,
• Title: Inner Impulses: Lecture IV
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  • The Rise of Spiritualism. The Need for the Science of the Spirit.
  • The Rise of Spiritualism. The Need for the Science of the Spirit
  • character of spiritual science, but it is deepened when one adds to
  • individual forms of the actuating spiritual powers that stand behind
  • In contrast to ordinary science, spiritual science seeks to
  • accordance with the fundamental character of its spiritual and
  • a real spiritual observation of history, as we know. The truth is that
  • 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
  • nineteenth century. Those who know something of the spiritual life
  • spiritual, would be lost. The lifeless alone can be the object of the
  • inner process in man, to know something about the spiritual worlds.
  • spiritual activity lies behind the sense world. All that has been set
  • going in order to arrive at knowledge of the spiritual through the
  • spiritism or spiritualism, as it is called, is nothing but an attempt
  • that a spiritual world exists, surrounding us just as does what we see
  • efforts to make men understand that there is a spiritual world around
  • all sorts of spiritual realities and facts enter the sense world. As I
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• Title: Inner Impulses: Lecture V
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  • elemental and instinctive. It assumed a more spiritual form in the
  • and great in Greek and Roman culture constituted a spiritual
  • judge the spiritual by human standards. Lucifer and Ahriman have a
  • the human standpoint what is observed in the spiritual world. If we do
  • the stream of progressive spiritual evolution. Whereas the Greek life
  • the elemental spiritual, living and weaving beneath the material world
  • counterstroke, manifesting in a spiritual way, was put into operation.
  • a physical body. In Vitzliputzli the spiritual individuality lived
  • spiritualize this problem of man's natural urges and impulses. That is
  • of Russian spiritual life is dominated by the problems of death and
  • evil, just as the spiritual life of the West is dominated by the
• Title: Inner Impulses: Lecture VI
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  • Ancient Cultural Impulses Spiritualized in Goethe.
  • Ancient Cultural Impulses Spiritualized in Goethe. The Cosmic Knowledge of the Knights Templar
  • We have been occupied in showing how those spiritual forces that we
  • he knew of the spiritually hidden active forces at work in mankind
  • post-Atlantean culture as the highest spiritual treasure. Such depths
  • lecture, and of how they went through a kind of spiritualizing process
  • fifteenth century because things that are to develop spiritually must
  • progressive divine-spiritual forces intermingle in our age with
  • spiritual tendencies were born out of human evolution. In doing so, we
  • underwent a certain spiritualization in Goethe, I must refer to the
  • Bearer. In addition to the religious vows of duty to their spiritual
  • belong to them but to their great spiritual mission. Whatever wealth
  • spiritual from the earth. These forces do not want the spiritual to be
  • There we have a powerfully aspiring spiritual life that we can assume
  • in which the Golden King became the representative of wisdom. Since spiritual
  • maya with spiritual forces standing behind that [which] the materialist cannot
  • of spiritual activity and creative work.
  • spiritual world, but in respect of the entire Order they were, for all
  • sacrificial service. At first in the Crusades, then in the spiritual
  • say the perception of those spiritual worlds that are accessible to
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• Title: Inner Impulses: Lecture VII
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  • that can only be discovered when ones digs deeper into spiritual
  • spiritual development of our age is not fitted for a full penetration
  • into the causes that hold sway spiritually behind the phenomena.
  • many ideas, perceptions, feelings and will impulses; spiritual science
  • individualistic nature since the old customs, ceremonies and rituals
  • that a renewal had been sought from a real spiritual basis and
  • spiritual force. Everything of an ecclesiastical nature was preserved,
  • must note what has proceeded by way of spiritual impulse from the
  • matters objectively, we must be clear that after the spiritual
  • English spiritual culture became ever stronger, first in the West and
  • strongest influences working in a spiritual sense in the eighteenth
  • spiritual sphere.
  • 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
  • of the spiritual world while in the physical body remains so closely
  • It streamed into the other spiritual atmosphere I described about
  • eight days ago (Lecture VI). The spiritual atmosphere from the
  • spiritual sense. What streamed to the Knights from this devotional
  • see to some extent into the spiritual worlds. Through this power,
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