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• Title: Problem of Faust: Lecture I: The Problem of Faust
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  • spiritual world through its dealings with nature but no
  • Nature and all her holy rounds to scan;
  • order to penetrate into the secrets of nature. And through
  • into nature in order to reach her spirit, Wagner thinks only
  • the hidden forces of nature in order to experience them, and
  • himself into the living and weaving of the spirit in nature,
  • magical and mystical wisdom about nature. There are two
  • complete renewal of his nature, the removal of evil,
  • nature”
  • from nature men strove to stimulate the body, that is, to
  • endeavour, but through the medium of nature herself, applied
  • of that kind; they belong to it, along to its nature and
  • controlled nature has to be regained only through spiritual
  • but the capacity to control nature, and from that to give man
  • for this reason, men had to keep the handling of nature
  • nature, did not consist merely of concepts, ideas and
  • over nature, exclusively to the service of the social order.
  • their nature-influences, have been made into a kind of
  • through inner moral forces alone. Thus, nature becomes veiled
  • a way back into the secrets of nature. At the same time it
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• Title: Problem of Faust: Lecture II: The Romantic Walpurgis-Night
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  • nature.
  • of an airy nature in the world, though not what is solid. Of
  • nature too, for nature is saturated with fluid. All that is
  • surprised that here, through nature herself, through nothing
  • out, and what I might call a kind of Nature-initiation, that
  • Concerning the Objectionable Nature of the Superstitious
• Title: Problem of Faust: Lecture III: Goethe's Feeling for the Concrete.
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  • those more philosophically constituted natures sought to
  • perception of the living in spiritual and all nature and in
  • unimaginative, unobservant nature, from which, often, he
  • of nature, and now take into himself the physical body unites
  • traversing the rounds of nature Helen becomes, externally on
  • one hand they have a purely mechanical knowledge of nature
  • have an insight into the concrete nature of animals. For, man
  • despises concepts of this nature; it will have nothing to do
  • with them. Where knowledge of nature is concerned this leads
  • natures, but they are the idealists of a materialistic age,
  • as regards knowledge of nature the capacity to understand her
• Title: Problem of Faust: Lecture IV: Faust and the "Mothers"
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  • “Faust”; this scene, however, is of such a nature
  • that nature, about the exercises for gaining admittance into
  • to remark upon this to show you how today the real nature of
  • nature of the astrologer's art is brought home to us. That is
• Title: Problem of Faust: Lecture V: Faust and the Problem of Evil
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  • Scientifically he will have to solve the nature and essence
  • derived as it is from the very nature of human evolution
  • would only be able to enter fully into the very nature of
  • characteristic of the Ahrimanic nature of commerce in the
  • seized by apoplexy, he is paralysed. His soul-nature has
• Title: Problem of Faust: Lecture VI: The Helena Saga and the Riddle of Freedom
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  • so-called “course of Nature,” as Birth and
  • quite different mastery over the forces of Nature, the
  • more make clear to ourselves, what was the nature of the
  • able to understand what is the nature of their efforts in our
  • beings: “Avoid these rebel natures! Avoid the Ahrimanic,
  • the bonds of blood, but one who by the very laws of Nature
  • very laws of Nature, forces of Nature. Then they will learn
• Title: Problem of Faust: Lecture VII: Some Spiritual-Scientific Observations
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  • actually belong to man's nature, but which is, so to say, for
  • different light upon the nature of man than a man can gain
  • surrounding us in the kingdoms of nature can combine to form
  • been watching, with ever increasing admiration, the nature
  • offered by the rest of nature, in order at length in your
  • mind to put together man out of the sum-total of nature's
  • of man as made up of the various ingredients of nature
  • knowledge of the kingdoms of nature. And that is actually the
  • nature, to cosmic existence, be quickened so that it may, in
  • nearer nature — such as the Greek age. It, was Goethe's
  • any real knowledge could be acquired of the nature of man in
  • spiritual nature, something of the essence of the elemental
  • part played by fire in nature's economy. This is what the
  • firm? What was it that took hold of man? The Sphinx-nature!
  • nature of the Sphinx.
  • nature he will be better able to characterise all that man
  • physical nature on earth, the pygmies and the dactyls are
• Title: Problem of Faust: Lecture VIII: Spiritual Science Considered with the Classical Walpurgis-Night
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  • as man by nature reaches. Those who believe that what is
  • possible to put more into his human nature that can't be
  • a complete human being, how to widen human nature. But Goethe
  • Mysteries, where something of man's nature could be known, if
  • which, in their nature, the ants, the comets, and also the
  • like the comets, for example, really belonged by nature to a
  • give him the opportunity to enrich human nature through his
  • subconscious forces in man. They work in man's nature and
  • relation to Nature out of his subconscious, that never comes
  • the lower nature of man, and is to be awakened in
  • implanted into human nature by those members of the higher
  • nature was not yet awakened to full consciousness, as it is
  • develop the impulse for goodness out of his own nature. For
  • arose as human nature on ancient Saturn, Sun and Moon, and
  • can develop out of his own nature. This is if he has
  • man may develop goodness out of his own nature with all
  • those in nature that cannot fit into the physical
• Title: Problem of Faust: Lecture IX: Goethe's Life of the Soul from the Standpoint of Spiritual Science
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  • individual way, in which Goethe looked upon nature. You know
  • explanation of nature? bince the eighties of the last century
  • primal phenomenon in inanimate nature when we consider how he
  • nature — never to seek for theories or hypotheses.
  • conception of nature.
  • that he was trying to do where inanimate nature is concerned.
  • is nature herself while creating; that is, she does not hold
  • in their forms that change as they do in nature. But then,
  • their essential nature. One can indeed put this in a paradox.
  • that, for the phenomena of external nature, he did not
  • theories and hypotheses what nature herself offers, we may
  • think about nature in the way that is possible during human
  • that do not arise from pure nature and from the simple
  • observation of nature; all these theories and hypotheses make
  • sound nature turned against the destruction of the forms
  • sound nature and of how he, as microcosm, was in harmony with
  • we look at nature in its purely natural aspect, as did
  • regarding the primal phenomena thus, is of such a nature that
  • theories the purity of its outlook on nature by influencing
  • abstract that with them external nature cannot be man
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• Title: Problem of Faust: Lecture X: Faust's Knowledge and Understanding of Himself
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  • own nature by merely acquiring knowledge received through the
  • nature that a human being could be intellectually put
  • concerning the nature of man. He was by no means one of those
  • nature of the sojourn of soul and spirit outside the body.
  • developed atavistic clairvoyance, man contemplated nature
  • and so on. That is how the nature of man should first be
  • confusion by most fearful volcanic storms. The nature-demons
  • true nature when we regard him as a being enclosed within his
  • whole of nature's becoming; the connection of man's becoming
  • with the becoming of nature was involved when, later, the
  • abstract nature is, regarded inwardly, much worse than any
  • It was Thales, the old philosopher of nature, whom
  • existence. And if we then say: The whole of nature is
  • outside in nature where the minerals and plants make manifest
  • active of the forces of nature — then we are speaking of
  • nature.
  • nature — how one form develops out of another. Now
  • accordance with the same forces as does nature, in her
  • the forces creating in nature; he creates his forms, and all
• Title: Problem of Faust: Lecture XI: The Vision of Reality in the Greek Myths
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  • natured minds. Now let us bring again before our souls just
  • external nature, the physical understanding was able to put
  • that the problem of human nature con only be solved by a
  • him, all that surrounds him of a soul and spirit nature.
  • are conceptions of nature transformed by fantasy. These
  • to what, in the spiritual connection of nature, is the other
  • worked so intensively out of Goethe's very nature —
  • lives in the whole of external nature. All that contributes
  • pulsing through every process of nature. But we have to be
  • which we participate in external nature, in the experiences
  • initiation — how in nature conception and birth are
  • Outside in nature the Greek perceived in another form what is
  • shell-chariot is the generating force in external nature
  • nature. Even before he brought Homunculus into contact with
  • that is demonic, the elemental beings of a spiritual nature,
  • works of art, worked in accordance with the laws nature
  • beautifully expresses it in this book, nature becomes
  • artistic conception of nature — seen from the other
  • generative force of nature in so far as it shows itself
  • — the generative force of nature with which
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• Title: Problem of Faust: Lecture XII: Goetheanism In Place of Homunculism and Mephistophelianism
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  • by nature subject in the life between birth and death. And it
  • a man cannot arrive at knowledge of his own nature. As human
  • arrive at our own human nature, cannot with our thinking
  • and fall, and no one finds what is hidden in nature who does
  • knowledge of nature and a merely abstract mysticism.
  • nature, remote from all reality,a path that leads to