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• Title: Problem of Faust: Lecture I: The Problem of Faust
  Matching lines:
  • Spiritual Scientific Note on Goethe's Faust Vol. II,
  • Geisteswissenschaftliche Erlaeuterungen zu Goethes 'FAUST.' Band II.
  • laboratory scene in Goethe's Faust just represented,
  • Now, from all that you know of Goethe's Faust, and of
  • what Goethe has made of him is most closely connected with
  • Now for Goethe the problem of the rise of this new age and
  • important trends of thought of the new man? Goethe could
  • epoch. And in his Faust Goethe has created a figure, a
  • life. And Goethe constantly mingled the experiences of the
  • indeed of many centuries to come. Hence we see Goethe's Faust
  • to a great part lost in Faust's time and Goethe knew this
  • manner of those days Goethe had thoroughly studied how the
  • longer represented the ancient wisdom. Goethe also knew their
  • which, as described by Goethe, he has passed through up to
  • dramatically represented by Goethe as a poodle, and so it
  • being inwardly experienced by Faust. And in Goethe's every
  • Faust — or rather, Goethe makes Faust speak — in
  • that we realise how wonderfully Goethe knows the inner life
  • wonderful way. Goethe now makes Faust say that through
  • example of the wisdom in Goethe's drama. He picks out what
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• Title: Problem of Faust: Lecture II: The Romantic Walpurgis-Night
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  • Spiritual Scientific Note on Goethe's Faust Vol. II,
  • Geisteswissenschaftliche Erlaeuterungen zu Goethes 'FAUST.' Band II.
  • mature part of Goethe's Faust. It was written in
  • 1800–1. As a quite young man Goethe began to write his
  • Walpurgis-night itself. We may therefore slows that Goethe
  • bear in mind that Goethe's meaning was really of a spiritual
  • Goethe was really not the commonplace, imperturbable Monist
  • when she again appears, also glides along. Thus with Goethe
  • shows that, for Goethe, the question was not whether it would
  • by Goethe out of his deep knowledge. Goethe is not merely
  • must be kept clearly in mind that Goethe wrote Faust
  • correction must be done with knowledge. It is not Goethe, of
  • Mephistopheles and Faust, as being represented by Goethe as
  • spiritual beings that we are shown, in the Goethe lets us see
  • Goethe could placed Mephistopheles so relevantly into his
  • clambered for three hundred years. That means that Goethe
  • these things must be taken literally. Thus Goethe says: Oh,
  • In these words Goethe very beautifully
  • of course, and they come to this lively club. Goethe
  • asleep in the midst of amusing themselves. Goethe is not
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• Title: Problem of Faust: Lecture III: Goethe's Feeling for the Concrete.
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  • Goethe's Feeling for the Concrete.
  • Spiritual Scientific Note on Goethe's Faust Vol. II,
  • Geisteswissenschaftliche Erlaeuterungen zu Goethes 'FAUST.' Band II.
  • Goethe's Feeling for the Concrete.
  • varied experience, Goethe foreshadowed much that like a seed
  • of Goethe's his spirit we may now call to our aid the already
  • that Goethe's inner imagination develop out of the
  • of cultural history. Goethe had been deterred by all that he
  • Goethe's immediate circle a really important endeavor, that
  • unfolding in Goethe's mind. It was then that Johann Gottlieb
  • around the Goethe. These men sought to penetrate beyond what
  • course, confuse it with what Goethe sought to denounce
  • be clear from the correspondence between Goethe and Fichte
  • and between Goethe and Shelling, that Goethe was well able to
  • we did not find Goethe elaborating into a system any occult
  • and the luciferic. And Goethe wished to work everything out
  • hand in things, was precisely the problem Goethe had so
  • of what stood ever before Goethe's soul, namely, the direct
  • all history. Goethe himself was striving to find again the
  • what was still living in Helen. Goethe sought the paths by
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• Title: Problem of Faust: Lecture IV: Faust and the "Mothers"
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  • Spiritual Scientific Note on Goethe's Faust Vol. II,
  • Geisteswissenschaftliche Erlaeuterungen zu Goethes 'FAUST.' Band II.
  • ‘Mothers scene’ in the second part of Goethe's
  • it contains a very great deal of all that Goethe is wishing
  • to indicate. It comes indeed out of Goethe's immediate soul
  • upon the significant manner in which Goethe speaks in this
  • into regions, into kingdoms, that Goethe thought to be like
  • import Goethe meaning is.
  • hidden, a mystery, that Goethe, in this half secret way,
  • clearly shown here in the way this scene is handled by Goethe
  • Goethe wants to indicate. In this scene of Faust: he wishes
  • that Goethe applied the knowledge he had. personally received
  • Mothers had entered into Goethe;s soul when he read Plutarch,
  • the Roman story-teller whom Goethe read, speaks of the
  • to have made a deep impreression on Goethe. The Romans were
  • beyond all doubt that what Goethe read in Plutarch stirred
  • Goethe quite rightly judged it fit to give out knowledge of
  • which you can see how the great poet Goethe did not simply
  • example the relation of the Mothers to electricity. Goethe
  • I wanted chiefly to dwell upon, my dear friends, hew Goethe
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• Title: Problem of Faust: Lecture V: Faust and the Problem of Evil
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  • Spiritual Scientific Note on Goethe's Faust Vol. II,
  • Geisteswissenschaftliche Erlaeuterungen zu Goethes 'FAUST.' Band II.
  • ask, how did Goethe perceive that this is so, when in his
  • what the poet Goethe felt is connected with this perception,
  • — of the historic evolution of mankind. Goethe longed
  • to the fact that Goethe felt himself in the fullest way a
  • child of the fifth post-Atlantean epoch. Goethe did not
  • information. That was not what Goethe wanted. Goethe desired
  • evidence of this. Goethe said to himself as it were: If I
  • content, was written by Goethe in Rome. He believed that he
  • endeavour to had our way into Goethe in a more intimate and
  • also see that Goethe did not set Faust over against
  • Helena. These things are carefully weighed. Goethe is not
  • like any other poet. Goethe is one who created out of
  • experiences the picture of Helena which Goethe lifts out of
  • life of feeling and emotion. We cannot but admit that Goethe
  • this from the wonderful way in which Goethe describes, in the
  • enhancement, and you will see how Goethe emphasises the
  • Here Goethe clearly indicates that the
  • very fact that Goethe chooses Helena to appear to Faust, is
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• Title: Problem of Faust: Lecture VI: The Helena Saga and the Riddle of Freedom
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  • Spiritual Scientific Note on Goethe's Faust Vol. II,
  • Geisteswissenschaftliche Erlaeuterungen zu Goethes 'FAUST.' Band II.
  • this in relation to Goethe's endeavours in his Faust,
  • worth.” Yet in this line again, Goethe is hinting at
  • sometning deeply significant. Goethe was well aware that that
  • stand with Paris, who is presented to us by Goethe in the
• Title: Problem of Faust: Lecture VII: Some Spiritual-Scientific Observations
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  • Spiritual Scientific Note on Goethe's Faust Vol. II,
  • Geisteswissenschaftliche Erlaeuterungen zu Goethes 'FAUST.' Band II.
  • is more that to the presentation of the scene as Goethean
  • look deeply into Goethe's soul, in that this scene — as
  • Helen — specially shows how Goethe divined and felt the
  • the way Goethe has done. It would lead us too far even to
  • speak briefly of the path by which Goethe arrived at his
  • Goethe must have seen certain things in the spiritual world
  • been known to Goethe in definite ideas. Nor can it be said
  • that there is anything in the course of Goethe's development
  • say that Goethe definitely knew anything of that phase of
  • he is in the first. And if we look into Goethe's soul-life
  • to feel hoe Goethe wished to make the transition into the
  • Goethe was conscious that in the forties something takes
  • particularly difficult for Goethe to approach the question:
  • gradually — the creation of Goethe's Faust-figure, and
  • connection that Goethe thought out the figure of Homunculus,
  • Goethe thought out the figure of Homunculus in connection
  • man? How is it possible to think that? For Goethe this became
  • when Schiller made friends with Goethe, he wrote him a most
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• Title: Problem of Faust: Lecture VIII: Spiritual Science Considered with the Classical Walpurgis-Night
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  • Spiritual Scientific Note on Goethe's Faust Vol. II,
  • Geisteswissenschaftliche Erlaeuterungen zu Goethes 'FAUST.' Band II.
  • Goethe's is “Faust” was that more goes to the
  • Goethe himself felt deeply that the spiritual forces,that can
  • may advance on its own lines, what Goethe felt to be
  • yesterday. Goethe divined it in a beautiful way. One of these
  • consider, Goethe embodies the characteristic features of
  • knowledge. Goethe is directing his thoughts and ideas to the
  • nothing. And Homunculus, as Goethe pictures him, does not
  • know that Goethe had little hope of what could be experienced
  • a complete human being, how to widen human nature. But Goethe
  • senses. Anaxagoras here reflects one of Goethe's deep
  • convictions. For Goethe has put this point beautifully into
  • arising. Hence Goethe distinguishes strictly between
  • of the earth. In Anaxagoras, Goethe sees the representative
  • clearly in this scene Goethe actually points to all these
  • distinctly how, in Anaxagoras, Goethe was wishing to portray
  • from the sub-earthly power of Hecate. And Goethe lets all
  • Mephistopheles. This is what Goethe makes ring out for
  • microcosm. And we ask: Had Goethe a presentiment that, in the
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• Title: Problem of Faust: Lecture IX: Goethe's Life of the Soul from the Standpoint of Spiritual Science
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  • Goethe's Life of the Soul from the Standpoint of Spiritual Science
  • Spiritual Scientific Note on Goethe's Faust Vol. II,
  • Geisteswissenschaftliche Erlaeuterungen zu Goethes 'FAUST.' Band II.
  • Goethe's Life of the Soul
  • able to see how Goethe's creative work is steeped through by
  • Goethe's spiritual life. It is only by shedding before the
  • Goethe's spiritual life if this is done from the standpoint
  • Goethe's work all that yesterday and the previous day we were
  • manifestations of Goethe's soul-life, manifestations that,
  • special mind of natural science which Goethe cultivated. And
  • have done so. It may be said that Goethe's individual way of
  • individual way, in which Goethe looked upon nature. You know
  • Goethe's intention when he turned not to hypotheses and
  • we can get the best view of what Goethe understood by be
  • reality, present day physics is not yet ripe for Goethe's
  • Goethe himself tells us that up to the beginning of the
  • Goethe found himself obliged to abandon this conception that
  • when it comes to art. This increasingly disturbed Goethe and
  • the disposal of His Excellency von Goethe. But, once in his
  • and the desire for its return. Goethe put the things together
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• Title: Problem of Faust: Lecture X: Faust's Knowledge and Understanding of Himself
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  • Spiritual Scientific Note on Goethe's Faust Vol. II,
  • Geisteswissenschaftliche Erlaeuterungen zu Goethes 'FAUST.' Band II.
  • most deeply into Goethe's world-conception will see how,
  • should first be emphasised, on the one hand, that what Goethe
  • understand Goethe's Faust, particularly the second part, we
  • must always keep these two aspects in mind. As Goethe says,
  • Goethe have recourse to the demonic powers of ancient Greece
  • may be stated that Goethe was perfectly clear that it is
  • real knowledge of man at all. Goethe indicates this by
  • future. Goethe advances the hypothesis that it might be
  • but pushes on to the homo? It is clear to Goethe that this
  • various ways Goethe endeavours to reach the realm to which a
  • of the body. Goethe really wishes to show that it is possible
  • say that Goethe thinks that, when a man leaves the body in
  • from whose womb he sprang. I might therefore say that Goethe,
  • Goethe choose a sea-festival, or rather the dream of a
  • which Goethe himself went back in his representation of this
  • Goethe's
  • constantly remind those who read Goethe as if he were any
  • other poet — those who, whey they are reading Goethe,
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• Title: Problem of Faust: Lecture XI: The Vision of Reality in the Greek Myths
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  • Spiritual Scientific Note on Goethe's Faust Vol. II,
  • Geisteswissenschaftliche Erlaeuterungen zu Goethes 'FAUST.' Band II.
  • spoke to you of the scene from Part II of Goethe's
  • significant of Goethe's creation, with a scene he added to
  • with a scene through which we can look deep into Goethe's
  • have drawn your attention before to what Goethe stressed to
  • yesterday that this scene shows clearly how Goethe was
  • comprehension of himself. For Goethe, knowledge was never
  • with all that life demands and brings. To this end, Goethe
  • present latent in mankind. But Goethe sees clearly that
  • deeply into what Goethe meant to convey in his Homunculus,
  • man in accordance with Goethe's conception. He will never
  • standstill on the path to becoming man. Goethe wrestles with
  • Classical Walpurgis-Night shows how clearly Goethe saw
  • the whole of his life, Goethe was ceaselessly occupied in
  • Goethe's time Anthroposophy was not yet, and could not have
  • been, in existence. Hence Goethe tried to associate himself
  • Grecian myths. We have so often spoken of Goethe that we can
  • easily see what lay beneath this idea of his. — Goethe
  • scene just presented, we may say: Goethe wanted to show how a
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• Title: Problem of Faust: Lecture XII: Goetheanism In Place of Homunculism and Mephistophelianism
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  • Spiritual Scientific Note on Goethe's Faust Vol. II,
  • Geisteswissenschaftliche Erlaeuterungen zu Goethes 'FAUST.' Band II.
  • Goetheanism
  • Goethe was in reality on the path to the supersensible world.
  • Goethe's aim in Faust was to establish Faust in life
  • Goethe has given, that it is not merely the bliss of endeavor
  • expansion. Goethe sensed this in its elementary stages. Read his
  • introduction to Goethe's scientific works, I tried to
  • passages in the second part of Goethe's Faust that you can
  • moment when Faust appears before Manto. Goethe is trying here
  • it. As I explained yesterday Goethe is perfectly honest when
  • expressed with tremendous depth in Goethe's Faust.
  • Goethe wished to indicate from the depths of his profound
  • his conception of Goethe's urge towards becoming; and,
  • take three moments in Goethe's Faust. Take purely
  • gain. And Goethe, foreseeing this in feeling, lived himself
  • already broken away from Goethe and all that he gave, and
  • and Mephistophelianism. Goethe divined this and represented
  • Goetheanism is what mankind at this time should take. What
  • lies in true Goetheanism is what mankind must seek. This is
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