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• Title: Problem of Faust: Lecture I: The Problem of Faust
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  • the well-being, the soundness, of man. He wanted to find an
  • being able to produce them. The ways leading to the healing
  • penetrate to the sources of life, to unite his own being with
  • Faust's inner being as the result of all the experiences
  • we can be sure of this, however, that his inner being has
  • being inwardly experienced by Faust. And in Goethe's every
  • living beings. Future and past are dove-tailed together in a
  • seeks to come nearer that towards which he is being pressed
  • cosmic and spiritual beings realise that when wisdom is being
  • well-being find expression. Goethe purposely chooses
  • is it that distinguishes man from all other beings? The fact
  • that he can speak, whereas no other being, animal, vegetable
  • animals do not attain, only by reason of the Word being
  • being “enlightened by the Spirit,” whereas in
  • several members of man's being of which we have so often
  • group-souls of all the beings that accompany Mephistopheles
  • understand them, the language in which they are written being
  • books that has become double-Dutch being often put forward
  • “Its inner being is then able to
  • being. And this was known to the ancient wisdom through those
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• Title: Problem of Faust: Lecture II: The Romantic Walpurgis-Night
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  • Ahrimanic being has no understanding of the present earth; he
  • Mephistopheles and Faust, as being represented by Goethe as
  • physical body; Will-o'-the-wisps are elemental beings who
  • that he wishes to lead us into the essential being of the
  • spiritual beings that we are shown, in the Goethe lets us see
  • being who has lagged behind. Hence he actually introduces
  • other retarded beings of that ilk. Notice this — a
  • a voice proceeding from a being with sub-human
  • beings to appear among the witch-souls. And then comes a
  • is not that of a half-witch but of a being
  • witches and their being used to a certain extent for their
  • degrees so little interested in what is being said that
  • it all results in Faust being able to lose consciousness
• Title: Problem of Faust: Lecture III: Goethe's Feeling for the Concrete.
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  • then expressed — though without being understood by his
  • Being.
  • first showed us Faust being drawn into the luciferic channel,
  • point out this coldness, though it was a long way from being
  • bodily form. But when Goethe wish to show Helen being fetched
  • Rerum being especially useful to him. There Paracelsus
  • to produce a being that, without a physical body, develop the
  • beings, and even something higher. It was of this that Goethe
  • substantiality he brought about through the kind of being we
  • could not have brought a real homunculus into being; for
  • being out of what Wagner has compounded. Had Wagner —
  • Homunculus comes into being. But he does come into being, is
  • able to understand once again the real, actual, human being,
  • — and why? Because the animal with its astral being has
  • good Wagner, being different from Homunculus, was able to
• Title: Problem of Faust: Lecture IV: Faust and the "Mothers"
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  • their being, what they essentially are — all this was
  • supersensible being. He has been transplanted. He has no
  • Plutarch describes as being separated by time from the
  • is at the same time in the Earth. The being of the Moon
  • belongs to the being of the Earth. If you only want a
  • under the earth ruling as the being of electricity is
  • those being initiated into the Greek Mysteries, this force
  • among these courtiers, who really are not pictured as being
  • realise how Goethe knew that spiritul beings were playing
• Title: Problem of Faust: Lecture V: Faust and the Problem of Evil
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  • before the human being of the fifth post-Atlantean epoch. He
  • the human being of the fourth post-Atlantean epoch. We human
  • beings of the fifth epoch (as you know, we are still more or
  • Evil will approach the human being of the fifth
  • and Death stood before the human beings of that evolutionary
  • — with all that springs from Evil. For the human being
  • Graeco-Latin epoch must also become impulses of human beings
  • Mysteries. To recognise the being of Helena was essential to
  • a certain process of Initiation. For in the being of Helena,
  • robbed, and now she hears all that is being said of her. It
  • during this fifth post-Atlantean epoch certain human beings
  • epoch. The human being of the fifth post-Atlantean age must
  • — out of illusion. The human being must make
  • In the character of Faust Goethe represents the human being
  • human beings live in ideas that are proved absurd by the
  • the human beings do not see through what lives as spectral
  • Being of
• Title: Problem of Faust: Lecture VI: The Helena Saga and the Riddle of Freedom
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  • beings will have to learn to know all that the soul must
  • subject to the power of individual human beings. I have
  • natural degree. The good and evil forces in the human being
  • things one did as human being and what took place in the
  • in our epoch, in the fifth, human beings will have to grapple
  • in a gigantic way. In the resistance which human beings will
  • touch on interests of human beings which they do not wish to
  • have molested. In this respect, human beings are divided. On
  • beings those Beings whom I characterised as fallen Spirits of
  • Darkness — Beings of the hierarchy of Angeloi. In the
  • fourth post-Atlantean period, these Beings were still
  • are in the realm of men, and as Angel-beings who have
  • beings, to make effective in a retrogressive way — and
  • the fifth post-Atlantean epoch. These Beings who stand
  • Angel-beings — are able to approach the individual
  • human being very nearly and intimately. They do not merely
  • possessed by the kind of Angel-being of whom we have been
  • Beings rebelled precisely against the bonds of blood: They
  • loosen human beings from blood- kinship. You can derive it
  • how the Graeco-Latin epoch met these rebel-beings. For in
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• Title: Problem of Faust: Lecture VII: Some Spiritual-Scientific Observations
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  • evolution of man as a physical-temporal being could not have
  • being. We only understand man by first becoming clear to what
  • particular spiritual creators, on those beings among the
  • those beings with whom man, as man, must therefore feel
  • evolution; if we then trace the human being indicated by this
  • several beings of the higher hierarchies, as they are made
  • then be the being who only becomes ripe for self-knowledge in
  • creative beings set themselves the task of so forming man
  • interplay of earthly forces, I mean that these divine beings
  • his innermost being to give a solution to the question: What
  • the time being associated with him; we come to the Luciferic
  • is a different being in the second half of his life from what
  • being through,this knowledge — only a manikin, a
  • wanting to take him to Greece, to live there as a human being
  • a being who can breathe in this world, a
  • being having no need of air, for he breathes light. Such
  • beings may indeed be pictured by one who knows them. But no
  • still remain. And among the beings associated with the
  • Sirens belong to those elemental beings who are the other
  • these two were one. And among those beings who were related
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• Title: Problem of Faust: Lecture VIII: Spiritual Science Considered with the Classical Walpurgis-Night
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  • making of man's being than can be known or fathomed either by
  • unknowable within the being of man can, in no case, ever be
  • with the spiritual, in reality relates only to earthly being
  • — what has being on the earth-planet. What is called
  • make an effort to know something about being awake, they
  • with all the human beings with whom we have any karmic
  • opposite can be hung over what is being experienced.
  • his being is wider than the earth, and intelligence and the
  • a complete human being, how to widen human nature. But Goethe
  • still coming into being, and is at home and all that is done
  • by Pigmies, that is to say, at home in all that such beings
  • elements. As being characteristic of Anaxagoras it is
  • Moon — Luna, Diana, Hecate. And being a microcosm is an
  • feelings and impulses, prevailing in the human being, come
  • fibre of his soul, to penetrate the being of man, often felt
  • scenes of Faust were being created, Goethe occupied
  • of will is due to this exposure to evil and his being able to
  • intimate relation with other beings (I have described this to
  • you before) also with other men; these beings do not appear
  • being able to grasp the right-man with the left, by gaining
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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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  • “lightness” and “darkness” being
  • dear friends, that man is not only the being who lives
  • between birth and death; he is also the being who lives
  • by his outlook being directed so exclusively towards the
  • being the life between birth, or conception, and death, is
  • that were already being prepared in Goethe's way of thinking
  • out of his being as a whole. Also, when he is thus
  • is alive and rut thought out, thinking being applied simply
  • the Gospels — a Judas who betrayed Christ. For the true being
  • concrete programme for individual people; but by being given
  • conceptions of Spiritual Science being able to open our eyes
• Title: Problem of Faust: Lecture X: Faust's Knowledge and Understanding of Himself
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  • nature that a human being could be intellectually put
  • human being must come if he wishes to acquire complete
  • man has his being. Homunculus must be taken into the world
  • be grasped by the real forces of being, those forces that
  • true nature when we regard him as a being enclosed within his
  • skin and look upon the human being as extending over the
  • to see the human being outside his skin. And connected with
  • being has been united from a threefold stream, a trinity. And
  • time man is unconscious of not being a unity. But he was
  • represents the centre condition of the human being, and the
  • only be rightly understood when we think of it as being
  • continually developed, being necessarily developed in order
  • beings belonging to the third elemental world, from which our
  • succeed in reaching what is innermost in the human being.
  • human being while quite a child has the closest affinity to
  • being's descent to earth — from conception, throughout
  • innermost being; it is diffused outside, throughout
  • life, writing such scenes as are now being shown. For sixty
  • each other and yet not found each other. Human beings and
  • being, the ascent into the elements, which is a finding of
• Title: Problem of Faust: Lecture XI: The Vision of Reality in the Greek Myths
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  • highest knowledge, but as one bound up in his innermost being
  • mediaeval research, the copy of a human being that, within
  • know Homo, the human being; he will be able to picture in his
  • the mystery of the Sirens' song, lies in these demonic beings
  • belonging on the one side to the sea, but being able to
  • become living, as demonic beings of the sea, only when the
  • physical human being can arise. It must first be fertilised;
  • only then can there be a physical human being. And when we
  • the inner being of man can never be lit up, for this is only
  • though not to the point of giving him credit for being able
  • the human being was still closely connected with all that
  • appearing as a human being. The same processes that then take
  • place, in concealment within the human being, are going on
  • human becoming is being accomplished.
  • demonic being whose inner bent of soul Goethe regarded as
  • changes in the living form, from the lowest order of beings
  • Goethe had far to go before being able to arrive at the
  • that is demonic, the elemental beings of a spiritual nature,
  • physical. They are portrayed as being in contrast with all
  • souls of human beings; at the same time they are servants in
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• Title: Problem of Faust: Lecture XII: Goetheanism In Place of Homunculism and Mephistophelianism
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  • beings, were we not to think about things and about
  • an thinking and a willing being. But there are special
  • near the goal but a considerable distance from it, some being
  • feeling of being frustrated in thought is a profound human
  • not the only boundary set to the human being's full
  • transform, to metamorphose, the whole human being in certain
  • belief in Christ, by a passive feeling of being united with
  • through His being to do it himself. An active Christianity
  • beings we are so constituted that we cannot, on the one hand,
  • here another seizes us — another cosmic being is formed
  • dual being, not a monad, but a dual being. The one member of
  • this twofold being cannot reach itself, the other loses
  • between being unable to reach himself, and losing himself.
  • oscillation, what must be arrived at is repose of being. This
  • repose of being is attained in the physical sphere by the
  • human being between birth and the seventh year; then the
  • second is taken out, and that is the human being from seven
  • the human being, when a hardening process takes place in men.
  • essentially the life of man as a whole. By being born here in
  • born, over and over again on the physical plane, and being
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