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  • Title: Inner Impulses: Introduction by Frédéric Kozlik
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    • Before embarking on the subject itself it seems to us to be most
    • time a being was born in Central America who set himself a definite
    • future for selfish aims (a practice, as Steiner often pointed out,
    • Wind as the planet Venus. And as the Wind god is Quetzalcoatl himself
    • finds itself at the present time.
  • Title: Inner Impulses: Lecture I
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    • classical world, the only world whose strengths I feel within myself.
    • civilization Greek life reveals itself as one of exceptional freedom.
    • and forms itself grammatically in speech. One lives in the word. The
    • was, in a sense, a Roman discovery. The right that lends itself to
    • self-control with a terrible slavery to which they subjected their
    • whom one could attribute selfless motives. He was a man of
    • how Christianity pervaded Roman civilization, allowing itself to be
    • life, its spiritual content, out of itself, only the external
    • must liberate itself from the Romanism we have described not through
    • political and legal sense, even though he may not admit it to himself.
    • man himself to draw near to the spiritual world and its forces in all
  • Title: Inner Impulses: Lecture II
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    • self-deifying madness” of Greek poetry, to quote Plato, was
    • and self-seeking, seeming to tend more and more toward a
    • itself an ahrimanically perverted perception of sense reality. As
    • gaze quite selflessly to the outer world to work in it and to gain
    • This is how Boehme speaks of the uprising of imaginations in himself.
    • seen in wider connections, shows itself as a counterbalancing force to
    • fortified himself against the attacks of Lucifer and Ahriman through
    • no more than a vision of himself and is completely soul. That is the
    • presence of the imaginative life in himself, but he also feels the
    • to quote here a passage that will serve to show how he feels himself
    • Weeping, and restraining myself with difficulty from crying out, I
    • life when I let myself be ruled by this giant artist who is in me.
    • The picture he gives us as he surveys himself is marvelous.
    • “Weeping and restraining myself with difficult from crying
    • marked out for himself; that is, have nothing to do with this whole
    • declare before God, I myself do not know how it comes to pass in
    • land of Palestine as a human historical figure. Palestine itself is
    • Strauss. He tells himself that the Gospels relate this or that
    • through mankind that will forever address itself to the super-earthly;
    • mankind itself is the Christ, and He works always before and after
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  • Title: Inner Impulses: Lecture III
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    • he himself does and sets going, has but feeble reflections of what is
    • impresses itself into men's impulses. People know nothing of it,
    • however, and are unaware that it lives in and inserts itself into
    • presence, he always showed himself to those persons connected with the
    • feel in himself the inclination and desire to apply them on earth in
    • be taken with the other soul; that is, the initiated could himself
    • himself a definite task within this culture. The old, original
    • examines the matter with occult means. This being set himself a quite
    • far that he no longer trusts himself to look into his own inner self
    • to lose oneself gradually in mankind and so come to see each person in
    • people would pass one another by, each brooding inwardly over himself
    • is what can bring us to self-knowledge. The self-knowledge we seek
    • these two principles: The without should kindle self-knowledge;
  • Title: Inner Impulses: Lecture IV
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    • presented but that can also be understood to some extent by itself. I
    • stand behind it, conjuring it out of itself, as it were, just as a
    • other. Rather, at certain times what comes later places itself
    • soul that one could connect oneself with the spiritual world through
    • mysteries, to try to lift himself above gravitation through purely
    • imparted knowledge itself must contain a certain force that brings
    • forth good through itself, actually and really to bring forth of
    • itself what is good.
    • must be so ordered that it engenders the good through itself and its
    • hate in which modern civilization finds itself. It was written by a
    • lest he put himself straight into the service of certain evil powers.
  • Title: Inner Impulses: Lecture V
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    • himself, as it were, Ahriman, working in the Roman Empire, set out to
    • the one hand, and on the other so to mechanize earthly life itself, to
    • into operation, and you must now place yourself at the head of all
    • the irregular post-Atlantean culture lived itself out. Whereas the
    • have become earth-bound; the initiate himself would have been
    • united himself with the earth forces and with everything that causes
    • death on the earth. Thereby, he would himself have lost his soul. He
    • saved himself from this fate by bringing it about that, as a result of
    • with disinterested, unselfish feelings but with hankerings and greed
    • Kublai Khan, who was himself under the influence of the initiation I
    • and impulses transforms itself into the problem of happiness or
    • to pass in Christ Himself. Impulses for life are sought in the
  • Title: Inner Impulses: Lecture VI
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    • willing to concede power over gold to none but himself. He wished to
    • to pay taxes to the State, this fact, in itself not very important,
    • idiosyncrasy. He sought to keep gold and silver for himself and gave a
    • passionate desire to make himself master of all the then available
    • might confiscate their gold and posses their treasure himself. Now, I
    • longer knew anything of himself, but when he felt, he let the Christ
    • the gaze of his soul, and he sees himself as though imprisoned by what
    • tries to gain power over him. He sees himself in the hands of the
    • itself to him. The initiate thus became conscious of it and sought to
    • And twining swift and secret on itself
    • snake consume the gold and then sacrifice itself. By this deed the
    • — that he begins to regard the world and to feel himself in it,
    • and the most wonderful traditions to aid him in familiarizing himself
    • himself. As one of the most enthusiastic followers of Emerson, he has
    • himself with him. Now, Grimm finds his way into this American-Emerson
    • Goethe that he could not express himself. Goethe, truly understood,
    • in such things, was far from doing so himself. He was, in reality, on
  • Title: Inner Impulses: Lecture VII
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    • history can see for himself.
    • Faith, as he called himself, that is, of the Catholic faith emanating
    • cannot as yet be evaluated by the self-styled “cultivated”
    • there; one does not criticize; one adapts oneself to it and lets it
    • not concern oneself with these affairs, but rather lets them stand for
    • to himself but to the task of familiarizing Western mankind — and
    • in itself does not tell us much; it is only to make things clear.
    • every twenty-four hours, but the earth itself revolves, and also moves
    • has he let me sleep?” This means putting oneself with one's
    • calmly wait. The grain will certainly grow again by itself.” Such



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