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• Title: Problem of Faust: Lecture I: The Problem of Faust
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  • were,all kinds of sound formulas from past ages and much real
  • the real wisdom contained in it has been lost. It was already
  • still unsatisfied for the simple reason that the real wisdom
  • ancient wisdom could be really helpful to humanity, for it is
  • been completely revolutionised, a real soul-development has
  • poodle,” he is really saying this to himself. And now
  • that we realise how wonderfully Goethe knows the inner life
  • the head, but he realises how reason can become living
  • cosmic and spiritual beings realise that when wisdom is being
  • important thing in the evolution of man on earth, what really
  • reality he is beclouded by the Spirit of darkness, and
  • dream-spirits fluttering around Faust — really the
  • to do all this if we we really see into the needs and
  • really found these forces flowing from the Moon, but also
  • medals finally dissolved I really present. Ancient wisdom,
  • For no one who really understood such things as the passage I
  • with the most unruly instincts, to realize what nature
• Title: Problem of Faust: Lecture II: The Romantic Walpurgis-Night
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  • man having a real love for Faust cannot explain to his
  • bear in mind that Goethe's meaning was really of a spiritual
  • Goethe was really not the commonplace, imperturbable Monist
  • whether realities are spoken of, whether a poet's description
  • events through which he had passed. We must realize,
  • In the realm of dreams and glamour
  • They have actually entered another realm,
  • “In the realm of dreams and
  • given to Faust, but it really belongs to Mephistopheles
  • where witches are concerned, that really cannot be put on the
  • all that that is said there. How much real knowledge is shown
  • is outside the body. It is a real relation then between
  • who is really three hundred years old. The witches are not as
  • he wishes to get to what is really evil, to the sources of
  • this kind can really touch anything soft, but only touch it
  • if one is lucky, one can really find such a party, for it is
  • for he really can see, since he suffers from visions. Such
  • sense-instinct into what it should really be for him.
  • same reality — the one way true, the other in some
  • from what is now the deeper spiritual reality, takes him to
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• Title: Problem of Faust: Lecture III: Goethe's Feeling for the Concrete.
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  • Shadowy concepts and Ideas filled with Reality
  • Shadowy concepts and Ideas filled with Reality
  • with a really intelligent reception in the widest circles
  • circle is the fact that a really intensive striving towards
  • Goethe's immediate circle a really important endeavor, that
  • appears no doubt, very witty but it is really nothing more
  • deepest secrets of existence, who was to be the realisation
  • the ‘realm of the Mothers’, at first having her
  • living reality that they are so vivid and so extraordinarily
  • with all reality together with talent, with whom, as we have
  • works he had really studied, the treatise De Generatione
  • corporeal world where Faust as his home.
  • could not have brought a real homunculus into being; for
  • saying that, at last, after endless effort, he had really
  • to the maturing of unreal, shadowy concepts as world-outlook,
  • that are powerless to come to any understanding of real-life.
  • of entering right into life, nor of grasping its reality.
  • able to understand once again the real, actual, human being,
  • real world with concepts is what man today will not have. And
  • Hence he contrasts the spirit of Homunculus, the real,
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• Title: Problem of Faust: Lecture IV: Faust and the "Mothers"
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  • way in which it is introduced into the poem, it really
  • we have to realise that there is something of deep import in
  • no longer be in any doubt that in reality Faust has been led
  • mystery.” Thus it is really a matter here of something
  • transplanted. They really do not exist for him. Faust has to
  • dear friends, what Faust really has to experience, If it were
  • intellect become clouded. Mephistopheles really puts himself
  • realistic picture, you need to imagine it thus. Here is the
  • whether these forces thus related to the Moon have a real
  • already spoken of this here — no one is really able to
  • ‘Rhine’ you are not referring to anything really
  • realities. I am only indicating here, for you can piece it
  • among these courtiers, who really are not pictured as being
  • to remark upon this to show you how today the real nature of
  • word is really developed what Faust brings for his
  • reality of this — the Astrologer insinuating to the
  • material fashion. It can be performed thus, but its reality
  • He wanted to represent a reality, and to say that, in what
  • 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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  • of spiritual science; we are thus gradually led to form real
  • be rightly judged by comparison. It is not really enough to
  • and realised in Italy. Therefore the longing for Italy lived
  • which we really experience. Behind all thoughts are Imaginations;
  • the whole realm of his imaginative life; now he experiences
  • present reality to Faust, for he begets Euphorion his son.
  • of Helena, in place of the real Helena who had remained
  • that the real Helena was not in Troy. Then, when the Trojan
  • not to the reality come to her ears, and in the last resort
  • Helena really is. He brings it into his Faust. For
  • region. Mephistopheles is really there to work as Spirit in
  • world, thus to make conscious that which can really be
  • I emphasise the real function of illusion for our consciousness.
  • fantasy, but to immediate reality. It is wonderful to see how
  • economic proof of the fact that. the imaginary, the unreal,
  • the Scene at the Emperor's Court? What is it really at this
  • to say — illusion lives in the outer historic reality,
  • reality? Because there plays into their life of thought that
  • such things, was turned to the perception of reality over
  • ‘spectral fabrics’ into the reality of the
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• Title: Problem of Faust: Lecture VI: The Helena Saga and the Riddle of Freedom
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  • which I tried to describe in their real essence. All this is
  • cannot clearly realise how they are interwoven with
  • rather not hear of what is really contained in the impusles
  • are in the realm of men, and as Angel-beings who have
  • reality — for we can truly put it so — he is
  • his mother really were. He could not but think Corinth, where
  • really behind these Heroes! They could not tell them that
  • which stands behind Helena is in reality worthy of reverence,
  • thing that really brings about the social structure in that
  • worked-out, in spiritual realms above. Now in a certain sense
  • Are we really automata, who by their actions reveal the mere
  • First, the universal course is really led and guided by
  • it, — really learn to know it. Above all, in our time
  • already a force is preparing in the realm of human beings,
  • attach oneself to the real impulses of evolution which I have
• Title: Problem of Faust: Lecture VII: Some Spiritual-Scientific Observations
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  • we have to bear in mind that man is really a complicated
  • stands in a threefold stream, to only one of which he really
  • feeling, thinking and willing as men, but we really only know
  • knowledge at least, grow near to what in reality man is
  • other Greek, man or woman, as the Greeks really were”.
  • as really all upholders of modern science must be, otherwise
  • any real knowledge could be acquired of the nature of man in
  • reality and truth by several paths. Goethe was well
  • dream-life and deep human reality.
  • that during his sleep-life man sinks into a real, cosmic
  • reality, must be grasped by a quite different consciousness.
  • water-air was, we must imagine something having reality also
  • when out of real knowledge we say of the world we are
  • of the matter makes everyone acquainted with the reality feel
  • to realise that Goethe wanted to show the experience man
  • what is really to be wondered at in this world — this
  • respect these all really belong to a former world. Just think
  • sphere of reality, during the time between falling asleep and
  • have not much in common with it and have no real companions.
  • reality — the coming of the cranes of Ibycus that
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• Title: Problem of Faust: Lecture VIII: Spiritual Science Considered with the Classical Walpurgis-Night
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  • with the spiritual, in reality relates only to earthly being
  • between waking and sleeping is really only apparent. We might
  • soul, and because they cannot be fulfilled in reality, they
  • you had done something really tactless — unfitting.
  • about subjective experiences that take place really in the
  • with the world of ordinary daytime reality. The moment the
  • plunges into the world of antiquity, how man really feels
  • ancient Mystery wisdom. Thales is really the inaugurator, the
  • like the comets, for example, really belonged by nature to a
  • against the world. If we have real, living concepts of
  • When he is obliged to realise that this world will be of no
  • wish to hear. To the realm of Hecate belongs, for instance,
  • a great mystery of existence. You will have realised, from
  • subtle, but world-shattering matters with only really
  • Instead of pointing men unreservedly to the reality of evil,
  • as Spiritual Science must do. Goethe points to the reality of
  • realist, but both idealist and realist, letting the two
  • be really read. Man has, however, more or less lost the habit
  • that enables you to realise it, the intense seriousness of
• Title: Problem of Faust: Lecture IX: Goethe's Life of the Soul from the Standpoint of Spiritual Science
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  • that is, to point out how really it is only possible rightly
  • really been a very wide understanding of the matter. Perhaps
  • reality, present day physics is not yet ripe for Goethe's
  • the realm of art. For the chapter on the effect of color with
  • all theory where natural phenomena are concerned, and really
  • instinct for what did not originate in immediate reality, and
  • white appears and he has to realize: The wall is still white
  • Moon — through naturally this is in reality connected
  • idealist on the one side, realist on the other but took the
  • outer phenomena realistically, and in an idealistic way what
  • in his soul as they are reflected also in external reality.
  • it led in a wholesome way — if his ideas are really
  • realism so fall apart that, either they found a half-hearted
  • theories and hpotheses — for in the realm of thinking
  • which rightly to throw light on nature? And among the real
  • of rising from natural science to the reality of divine
  • spiritual forms and realms of existence? Even if sound
  • task when it comes to sound natural science. Should we really
  • he can look upon the pirit too with reality. In this respect,
  • of what was essential in external reality. And if Goethe was
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• Title: Problem of Faust: Lecture X: Faust's Knowledge and Understanding of Himself
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  • real knowledge of man at all. Goethe indicates this by
  • various ways Goethe endeavours to reach the realm to which a
  • of the body. Goethe really wishes to show that it is possible
  • more than in our youth. But he realised, also the problematic
  • reality. Setting before the soul the demonic world of ancient
  • Greece, we can see how, in this traditional realm of myths,
  • Homunculus; if, however, he wishes to become a real man, he
  • gay feast. We must realise that, to the Greeks, there was a
  • be grasped by the real forces of being, those forces that
  • everything becomes real. Then we have to come upon those
  • forces that are the real ones behind the origin and evolution
  • really to know man must go beyond what is enclosed within the
  • is, really, to deceive yourself about him. For the human
  • reality is the trinity; the unity springs from the trinity.
  • man rise today to anything really creative. He keeps to a
  • there is very little real artistic feeling. In any case,
  • philosopher, when it is a question of finding reality. Hence
  • noble use of this understanding, but even so does not really
  • realise, my dear friends, that the spirit cannot be seen in
  • permeated by spirit, we reach the point when we realise that
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• Title: Problem of Faust: Lecture XI: The Vision of Reality in the Greek Myths
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  • The Vision of Reality in the Greek Myths
  • The Vision of Reality in the Greek Myths
  • real knowledge and comprehension of mankind.
  • hold of human reality. This is what Goethe wished to
  • superstitious pedants have really no idea how small a part
  • beholding reality in dreams.
  • poetry, there is a true vision of reality. And the element
  • without prejudice speak of what this really involves. In what
  • pictures, do we really enter into what in this scene was
  • spiritual world in its reality. Then they wake through the
  • reality, all we think to have gained above in the other
  • plunge into the reality of ancient Greece; he is to meet
  • Faust is to enter Greek reality, he is to
  • physical reality of the body. That is an external process in
  • allegorical, symbolic or poetic. The reality underlying it is
  • making him wake to life in Greek reality.
  • may then have felt: If, when I had the opportunity of really
• Title: Problem of Faust: Lecture XII: Goetheanism In Place of Homunculism and Mephistophelianism
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  • Goethe was in reality on the path to the supersensible world.
  • superficiality into a really deep comprehension of life.
  • intensity, he realises in his soul the two boundary lines
  • realise, my dear friends, that in this connection the
  • feelings be added concerning life and reality.
  • really at the bottom of all the grotesque notions that are
  • teeth, can appear. It is a real concentration and
  • — on and on right up to the blossom. No one can really
  • coming out of another. In reality the matter is like this.
  • only on the outside of events can never teach us to realise
  • what in reality is there. Man was able to develop only
  • to form the head out of itself, the result would be a real
  • unattractive; and this is really what would come into being
  • realising it is one freed from it. You will find this
  • realise how difficult it is to come to the real man. we might
  • arrive at the real man could we contrive to have a perfectly
  • and not destroy. For men will really find the correct
  • connection with reality only if they adopt new concepts and
  • nature, remote from all reality,a path that leads to