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• Title: Problem of Faust: Lecture I: The Problem of Faust
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  • he makes his Faust a magician. Faust has given himself up to
  • himself to be a product of the new age, in which the ancient
  • Easter Festival out-of-doors in the meadows, until he himself
  • And you yourself, a young men then,
  • And racked myself with fasting and with praying.
  • Myself to thousands have the poison given;
  • Faust's sell-knowledge. This is how ho sees himself, he of
  • satisfied like Wagner his famulus. Wagner contents himself
  • wisdom and on life. And while Faust tries to dream himself
  • himself into the living and weaving of the spirit in nature,
  • spiritual connection between himself and the poodle, he now
  • self-knowledge, that is, the life of the spirit in his own
  • external. Faust has associated himself with decadent magic;
  • he has associated himself with Mephistopheles, and
  • poodle,” he is really saying this to himself. And now
  • Within the heart itself that knows.”
  • self-knowledge; seeking the spirit within itself.
  • self-knowledge he can find the inner life of the spirit.
  • Thee, me, Himself?
  • himself.
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• Title: Problem of Faust: Lecture II: The Romantic Walpurgis-Night
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  • — her mother killed herself with a sleeping-draught,
  • completely in the lurch, and knowing nothing himself of what
  • Walpurgis-night itself. We may therefore slows that Goethe
  • speaking thus to a large congregation, for he himself
  • before the other, but making himself glide forward. —
  • Moon, that unites itself with the former Moon-element, when
  • stand in their right form. Then I have taken upon myself to
  • (he himself called it the confused manuscript). But the
  • Mephistopheles to show himself as the Devil, not as a
  • surprised that here, through nature herself, through nothing
  • feels himself again. This witch has certainly been properly
  • himself dances with the old witch, Faust with the young. But
  • himself, one might say, a genuine monist —
  • He'll seat himself, and when the leeches feast
  • him. To Mephistopheles himself she appears as Medusa, from
• Title: Problem of Faust: Lecture III: Goethe's Feeling for the Concrete.
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  • itself. Both mystical striving and the deeper striving after
  • produce. He often expressed himself strangely and in paradox
  • all history. Goethe himself was striving to find again the
  • itself with all that was a lie that created the past epoch
  • himself. Mephistopheles cannot complain if this old student
  • friend, thou scarcely know'st” for he himself has
  • quite worth-while for once to reflect how Goethe himself did
  • this reason he makes his Mephistopheles expressed itself
  • made use. Perhaps he thought to himself: Helen has entered
  • purely spiritual and the physical; for he himself has no
  • as to how he could save himself from these creatures, these
  • of nature, and now take into himself the physical body unites
  • Mocking itself, not knowing what befalls it.”
  • Mephistopheles feels himself thoroughly akin.)
  • body. It lies there and watches itself digesting and this
  • seeing her cosmos thus, seeing herself as cosmos. Here we
  • that is unreal in itself but of what is connected in the
• Title: Problem of Faust: Lecture IV: Faust and the "Mothers"
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  • Faust henceforward refers to himself as ‘priest’,
  • he himself must undertake the action. But in what is meant to
  • prepares himself beforehand in the female element. And we
  • consciousness. And it gives the former himself a sense of
  • emancipating himself from Mephistopheles for he would then
  • intellect become clouded. Mephistopheles really puts himself
  • arrange itself, for he wants neither of the alternatives. He
  • himself to it. This is how things are connected.
  • This divides itself up for us so
  • running water that spreads itself out and sets itself in
  • electricity spreading itself out down in the earth, then you
  • himself obliged to seek out — to enter right into these
  • himself sitting, insinuatign from the prompter's box, and the
• Title: Problem of Faust: Lecture V: Faust and the Problem of Evil
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  • life itself. In actual life itself, impulses have to arise
  • himself will have to free himself from all this by means of
  • to the fact that Goethe felt himself in the fullest way a
  • Professor of the History of Art, who thinks himself already
  • evidence of this. Goethe said to himself as it were: If I
  • where Helena herself appears. For these three scenes
  • entertaining himself with the apes, etc., and with the witch.
  • himself at the Emperor's Court: “I scent the Witches'
  • living in himself, raised up into an Imagination. In ordinary
  • whereby Faust feels himself united with Helena. Truly it is a
  • himself was initiated into the esoteric legend, he would in
  • War was ended, Menelaus himself travelled to Egypt, and
  • she herself no longer knows who she is. And out of all these
  • Mephistopheles himself are empty Nothing, vet in which Faust
  • eve cannot see itself but only other things, so too
  • Evil himself. This is among the things which Faust must sec
  • himself recognised by him. You will recall the closing scene
  • epoch. Goethe brings Faust himself into connection with this
  • himself who wants to seize the image and falls a prey to it,
  • “One's self with fools to hamper,
• Title: Problem of Faust: Lecture VI: The Helena Saga and the Riddle of Freedom
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  • rouse and bring forth within itself in order partly to
  • itself, entering in as it did in the first third of the
  • Electricity itself, Evil comes over the Earth.
  • revealed the truth. Jocaste, suddenly knowing herself tobe
  • the wife of her son, killed herself by suffocation. Oedipus
  • blinded himself and was driven away by his own sons. Another
  • kindles and enflames them even against himself.
  • Theseus himself. Here, too, it was an oracular saying that
  • he saved himself by means of Ariadne's thread. Theseus became
  • to point this out, to show how Helena herself stands in
  • Paris himself we have an individuality rebelling against the
  • Paris inasmuch as ho finds himself prepared to put himself in
  • itself, will be seized upon by Evil. Moreover, it will all be
  • this politician found occasion to express himself about the
  • “I stand for a policy of Power; I will attach myself to
  • enough for anyone to give himself up to the fairy-tales that
  • attach oneself to the real impulses of evolution which I have
  • described. No age was ever so little enlightened about itself
  • enlightenment about itself. Think only how proud it was of
  • and justice and so forth. Try to transplant yourself into the
• Title: Problem of Faust: Lecture VII: Some Spiritual-Scientific Observations
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  • capacity for self-knowledge, From our studies during the past
  • own bodily organisation, becomes capable of achieving self
  • himself quite specially connected. If we separate man out in
  • then be the being who only becomes ripe for self-knowledge in
  • organisation, that organisation that is itself derived from
  • preparation for self-knowledge and for the knowledge of the
  • world derived from self-knowledge right up to the end of his
  • to give him the opportunity to pursue this self-knowledge in
  • to self-knowledge at the time that the spirits of the
  • have attained self-knowledge and the world-knowledge bound up
  • he cannot He would have had this self-knowledge as insight,
  • then to awaken to self-knowledge, But such a twilight
  • self-knowledge appears comparatively early in man, though not
  • the self-knowledge that arises after the middle of life is
  • not the self-knowledge that man's creators intended, And when
  • makes it possible for man to have a certain self--knowledge
  • luminous self-knowledge just described.
  • the second half of his life that luminous self-knowledge to
  • himself records of the benefits he reaped from the Italian
  • tour, for himself, for his knowledge, for his art, we begin
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• Title: Problem of Faust: Lecture VIII: Spiritual Science Considered with the Classical Walpurgis-Night
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  • Goethe himself felt deeply that the spiritual forces,that can
  • Sleep-life projects itself into waking life. We could be far
  • abandons himself to the flow and the caprice of his ideas.
  • Consider hew, when you give yourself up in this way to the
  • personality who took it upon himself to impress upon you that
  • three layers of consciousness when he asks himself the
  • insecure in it, how Homunculus feels himself insecure. For
  • man knows little more about himself — forgive me but
  • this is true — he knows little more about himself than
  • sought to live himself into the world of the Greeks,
  • of a knowledge, a science, that devotes itself to what is
  • itself, it is Diana. The forces working cosmically through
  • Goethe the thought that, were man to steep himself in the
  • himself in everything possible to bring Greek life vividly
  • himself intensively with studies that should bring vividly
  • perhaps draw nearer the supersensible by saturating himself
  • death. And when he raises himself to the world — that he
  • he will only be protected from it by giving himself up to the
  • culture, must fearlessly expose himself to the forces of
  • he clings only to what the day brings, man of himself becomes
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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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  • He tells of this himself. I know that what I now have to say
  • physics of tomorrow will find itself obliged to accept. In
  • Goethe himself tells us that up to the beginning of the
  • himself; as currents of matter, or as oscillations, or as
  • Goethe found himself obliged to abandon this conception that
  • is nature herself while creating; that is, she does not hold
  • free from hypotheses and theories, one confines oneself to
  • theories and hypotheses what nature herself offers, we may
  • demanded for itself by the etheric body. This is exactly what
  • not sound. Even though Goethe himself never arrived at this
  • and prepares himself as well to form a sound conception of
  • Though Goethe himself did not entirely follow this out, yet
  • interpreting herself. Not to weave fantastic ideas about
  • that we can do nothing with either by itself. If you wish to
  • himself about some matter; what does he do? He ferrets among
  • himself could but slightly develop. For consider, if we
  • subconscious fear dresses itself up, and in all kinds of
  • consciousness. It clothes itself, for instance, in logical
  • reasons. Fear transforms itself into logical reasons, with
  • this division between the peoples, in Christianity itself
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• Title: Problem of Faust: Lecture X: Faust's Knowledge and Understanding of Himself
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  • Faust's Knowledge and Understanding of Himself and of the
  • Faust's Knowledge and Understanding of Himself
  • self-knowledge and self-understanding in human evolution? It
  • simply the image of himself that a man can form with the help
  • not wanting to invent an imaginative world himself, calls in
  • which Goethe himself went back in his representation of this
  • open sea, where he no longer feels himself within reach of
  • himself there with his whole soul. It is of this that we must
  • is, really, to deceive yourself about him. For the human
  • asks himself: Can the idea of the abstract Homunculus perhaps
  • himself.
  • to lend to ever greater heights. In Goethe himself we have
  • conformity with all that man has since won for himself, to
  • in becoming man, betakes himself to the old sea God, Nereus.
  • Thales himself cannot be made to help Homunculus to become
  • this, one should betake oneself outside the body to a demonic
  • however, that although he will not concern himself in giving
  • the very same force makes itself felt when you wake in the
  • himself tried every means of approaching the secret of life
  • abstract way. He shows us this himself. It is perhaps because
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• Title: Problem of Faust: Lecture XI: The Vision of Reality in the Greek Myths
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  • following up the problem of man's self-knowledge, man's
  • comprehension of himself. For Goethe, knowledge was never
  • comprehension of the self, comprehension of the forces at
  • by the understanding, cannot lead to this self-knowledge. For
  • world, can recognise in himself. Whoever makes use only of
  • been, in existence. Hence Goethe tried to associate himself
  • forms, then my soul frees itself from the body, and I see
  • man can experience of himself through ordinary knowledge,
  • honest, for he always considers himself more stupid than
  • He himself cannot yet succeed in this, and has therefore
  • develops himself further through Spiritual Science. And
  • may express myself in dull, theoretical fashion, we shall
  • applied, the same laws that he himself was tracking down. And
  • conscious of herself in man. What can be done here by the
  • Proteus himself energetically denies that anything is to be
  • generative force of nature in so far as it shows itself
  • Homo-Homunculus unites himself on his way to becoming man.
• Title: Problem of Faust: Lecture XII: Goetheanism In Place of Homunculism and Mephistophelianism
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  • be able to reach the goal thinking itself has indicated.
  • Self-satisfied philistines, it is true, are of the opinion
  • and self-satisfaction that the superficiality of life. lies.
  • the two boundaries of self-knowledge and self-comprehension,
  • straits where a man is unable to help himself. Think of the
  • suit himself, and then perhaps expecting that merely by
  • through His being to do it himself. An active Christianity
  • this twofold being cannot reach itself, the other loses
  • itself.
  • between being unable to reach himself, and losing himself.
  • with all intensity, then he feels himself rightly as a man on
  • then he feels himself man on earth. In spite of this
  • himself.
  • to form the head out of itself, the result would be a real
  • were it left to the human body alone, out of itself, to
  • man grasps himself through his will, he is immediately seized
  • upon by another being. Then he loses himself, then all kinds
  • thrown to the opposite, where man loses himself through the
  • continually losing himself by his impulses being seized by
  • willing, where he will lose himself; here you have all the
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