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• Title: Problem of Faust: Lecture I: The Problem of Faust
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  • the further working of its impulses was something very
  • and needs in former centuries, is indeed nothing but
  • of Faust, things looked completely different from how they
  • the other, who sees nothing but the external, material life,
  • see the spirit living and weaving in all things. Then from
  • breathing
  • wreathing,
  • Faust see the poodle but something stirs within him; he sees
  • something that belongs to the poodle appearing as if
  • simple phenomenon Faust sees also something spiritual.Let us
  • divert a man from spiritual endeavor. Directly anything holy
  • merely something dead within man, not only the reasoning of
  • Gretchen-wisdom! We must take things seriously. The pundits
  • important thing in the evolution of man on earth, what really
  • gnomes, but nothing of all this affects the spirit in the
  • something more definite and solid. Faust has learnt like a
  • is nothing clear about it. It is not knowledge full of light,
  • mischievous thing. The other is that whenever possible old
  • secret, or something of the kind; their whole endeavour is to
  • such things for the simple reason that the way we speak of
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• Title: Problem of Faust: Lecture II: The Romantic Walpurgis-Night
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  • completely in the lurch, and knowing nothing himself of what
  • like your here to set against against this, something purely
  • connections, can see that there is nothing dilettante about
  • the Walpurgis-night; everything in it shows deep
  • is something behind it, that it is not an ordinary poem but
  • just thinking out something about spiritual worlds and their
  • anything behind. It goes without saying that sometimes one
  • prevent people from believing things that were objectionable
  • evil thing. (Catholic clergy, you know, very often preach
  • would not allow that there was anything spiritual and many of
  • nothing to do with what is spiritual, but Freemasons were
  • who knew something about the matter said: I suggest, your
  • declared that he simply did not believe in the thing, and
  • thing with regard to the gliding.
  • in this way, nothing is irrelevant from a spiritual point of
  • then we are dealing with? We are dealing with something which
  • when such things were intensively practiced, those who wished
  • body has happened to van Helmont. But this kind of thing is
  • solid things he can only perceive the fluid in them. Man is
  • something almost impossible. It did not occur to me until we
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• Title: Problem of Faust: Lecture III: Goethe's Feeling for the Concrete.
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  • Something that should not, cannot, surprise people in our
  • easily have exaggerated things, as happens often in life.
  • Bruno, or on the Divine and Natural Principle of Things, and
  • knew everything, might sometimes flare up. Fichte often
  • magnitude raging at that time in Jena, and everything going
  • appears no doubt, very witty but it is really nothing more
  • and the luciferic. And Goethe wished to work everything out
  • hand in things, was precisely the problem Goethe had so
  • nothing of his old world in which he is presently living. But
  • Mephistopheles is in it, through him everything ahrimanic
  • cannot escape area he sees nothing of what goes on around
  • have created the world, but there is something to be added to
  • is based on this problem of the shoemaker. Those things,
  • and Ahriman, have nothing to do with them. — It is
  • here. Poets of a lesser degree can accomplish anything;
  • processes it is possible to produce something having indeed
  • beings, and even something higher. It was of this that Goethe
  • ahrimanic impulses given when something actually comes into
  • such things.
  • essential thing for which concrete spiritual science must
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• Title: Problem of Faust: Lecture IV: Faust and the "Mothers"
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  • we have to realise that there is something of deep import in
  • mystery.” Thus it is really a matter here of something
  • border. This is something that it is very difficult to got
  • moment that the threshold is passed everything is in constant
  • is something to which we must be very much alive to if we are
  • spiritual world. And everything said in the book
  • these things to the world, it goes without saying that a halt
  • how deeply familiar he was with certain hidden things in the
  • ‘Mothers’ with everything that is growing,
  • in a very awkward situation. However, he has to do something.
  • himself to it. This is how things are connected.
  • these things has to a great extent been lost. I have told you
  • about whichwe cannot speak as of something completed, and
  • what is spiritual. Everything physical is a mere picture of
  • all. If we only concentrate on this one thing, on these
  • ‘Rhine’ you are not referring to anything really
  • there but to something in a constant state of metamorphosis
  • Something the
  • make a picture of these two things you have the water, the
  • have two things at different poles — two opposed
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• Title: Problem of Faust: Lecture V: Faust and the Problem of Evil
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  • task, or of anything exclusively concerned with
  • things have become rather vague and obliterated in our time.
  • sufficiently intense and vivid way, and many things which we
  • illustrated. Many things will appear as consequences of this
  • things with which he has to wrestle, if he extends his
  • to know what belongs to the one epoch. These things can only
  • another kind of vision. Many things could be cited in
  • things vividly in the two states of consciousness, he found
  • nothing that we hear it again out of the lips of Faust
  • Helena. These things are carefully weighed. Goethe is not
  • magic mirror in the Witches' Kitchen is something which is
  • Invocation Scene at the Emperor's Court, the thing goes
  • doing, but simply enjoys it, these things are there. Now the
  • enter into these things any more, for we should be treading
  • in the old Greek Mysteries, one learned to know something of
  • all things esoteric become exoteric by-and-by. The exoteric
  • — condescended to betray something of the esoteric
  • is all utterly confusing. Things that relate to the Idol and
  • Mephistopheles himself are empty Nothing, vet in which Faust
  • eve cannot see itself but only other things, so too
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• Title: Problem of Faust: Lecture VI: The Helena Saga and the Riddle of Freedom
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  • things one did as human being and what took place in the
  • place these things before our consciousness. He who desires
  • World-Karma; how they simply must take part in this thing or
  • representing things out of his own personal impulse, where in
  • thing to build all the social structure of humanity upon the
  • consider an outstanding myth, connected with the very thing I
  • to many things. Then the Delphic Oracle pronounced an
  • secret. Something was thereby implanted in the fourth
  • concealed beneath these things. The Court lady of the
  • to exclaim: “From her tenth year onward she was nothing
  • Mankind might learn from such things; it can very easily
  • the bonds of blood. These things are always connected in this
  • thing that really brings about the social structure in that
  • by Paris are accomplished by something taking place in the
  • Spiritual World stand there if, so to speak, it had nothing
  • to do, if it were actionless? Two things must be understood:
  • spiritual forces, spiritual Powers; and nothing happens that
  • is, that the human being has Free Will. The two things seem
  • part. These things are always confused. Paris does the deed,
  • or even only hint at many things that are connected with this
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• Title: Problem of Faust: Lecture VII: Some Spiritual-Scientific Observations
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  • Goethe must have seen certain things in the spiritual world
  • that there is anything in the course of Goethe's development
  • this way — (we wish our understanding of these things
  • these things has come about in the first half of life we do
  • At other periods they have to do with something else. It is
  • say that Goethe definitely knew anything of that phase of
  • do, we see his intense longing to gain something quite
  • Goethe was conscious that in the forties something takes
  • something about Homunculus, not about Homo. The ideas we form
  • something at least approaching Homo.
  • is the sort of thing Goethe would have said —
  • in spite of it all they know nothing of Helen, nor of any
  • nothing of him. He understands nothing at all of Goethe, my
  • a heinous sin against modern science to hint such a thing as
  • stream, and that out of this experience things emerge which
  • water, air, fire or warmth are used. We know these things from
  • things we denote by these words — earth, air, fire,
  • things as earth, air, fire, water, they do not exist; these
  • at once the relativity of these things. There — the
  • things regarded by the ordinary materialistic consciousness
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• Title: Problem of Faust: Lecture VIII: Spiritual Science Considered with the Classical Walpurgis-Night
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  • science today can never pronounce judgment on anything beyond
  • nothing of the different planetary life-forms beyond the
  • make an effort to know something about being awake, they
  • things. As we all know, we are in a genuinely waking
  • recall things long forgotten. You begin with an idea which
  • theories about dreams that maintain something like the
  • of things, but — say these people — it is
  • to dream they have been beheaded. All such things, so often
  • said yesterday, however, you can gather one thing concerning
  • dreams with the utmost surety, namely, that in them something
  • come to something else significant. Out of the unconscious
  • reflections, they would be every possible thing. In the first
  • conscience about the various things in life about which we
  • you had done something really tactless — unfitting.
  • this; during sleep you don't want to hear anything this
  • then something else from waking life is superimposed upon
  • what you were to have experienced as a picture, something
  • attention to such things, we come to the differentiation of
  • course something for which man has to strive, both now and
  • senses are adapted only to earthly things. But we explained
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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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  • add something here to all that has been said. I should like,
  • theory declared that something imperceptible lay at the basis
  • when knowing of nothing better,. But he found that when
  • to think out anything that had to do with art, with painting,
  • he could do nothing with it. This Newtonian physics serves
  • and the desire for its return. Goethe put the things together
  • both foolish and primitive). But — nothing! The wall
  • hypotheses and theories, that never thought out anything
  • something that is simple fact, something that can be
  • which things may be put together. They are discarded as soon
  • And he was looking for something of the same kind in the life
  • that will have nothing to do with hypotheses but keeps to
  • organization was such that while looking into things thus his
  • from pure perception, the only thing Coethe allowed to hold
  • not to represent the earth evolution so that everything is
  • from anything else and concerned merely with the
  • hypotheses out of the spirit. The one thing determines the
  • that we can do nothing with either by itself. If you wish to
  • then it is exactly as if you had something with two different
  • pure perception in each separate sphere, pu let the things
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• Title: Problem of Faust: Lecture X: Faust's Knowledge and Understanding of Himself
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  • the Moon. Goethe arranges everything to show that here it is
  • everything becomes real. Then we have to come upon those
  • consciousness there was definitely something that could live
  • Macedon and Olympia found each other. Those things must be
  • to make an abstraction of these things, not to apply the
  • desire to label everything with a few concepts. Goethe's
  • There are many who wish to reduce everything to abstractions.
  • dear friends, is something much worse than all materialism.
  • man rise today to anything really creative. He keeps to a
  • So by that nothing is actually gained for Homunculus'
  • question is here, is to see how things are connected in the
  • the soul's desire today to reduce everything to abstractions.
  • thing at least to believe in the spirit; but how do they
  • learning anything of the spirit by doing much that is quite
  • progressively as we work. Everything is drawn upon that, step
  • the external world, there dwells something of the same force
  • way, that outside lives the spirit, means nothing at all,
  • a reality. The essential thing is to set the one force by the
  • things can be livingly realised by turning one's gaze to the
  • everything and every process in the whole wide cosmos.
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• Title: Problem of Faust: Lecture XI: The Vision of Reality in the Greek Myths
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  • Faust we must never forget, however, that everything
  • attempt anything of the same kind — in no way
  • something merely abstract and theoretical; to grasp the truth
  • he sought in his soul as knowledge was something that has to
  • the pedant, who sees nothing more in such myths than poetic
  • breathing, a densification of the atmosphere, or a change to
  • dwell upon the dramatic an pictorial way in which everything
  • Samothrace; he believed something was to be found there over
  • something to be compared with the unfertilised human
  • human mother, we recognise it as something from which no
  • serious seeker, but, at the same time, something which, my
  • to test how far he would get by breathing new life into such
  • they know something of what is expressed in the Kabiri
  • passes away so quickly, it contains something most profound;
  • that it may be supposed he knows something about changing
  • Thus nothing is to be gained from Nereus. But he does at
  • dear friends, the modern man of research sees everything
  • little; and the physicist experiences nothing of what is
  • recognised that something of soul and spirit lives in the
  • rays of the sun, something similar, yet distinct, is living
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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
  • the past, Christ has been nothing more than a helper in
  • into a kindly friend who pardons everything if only man turns
  • science. For things are not like that. Just think how
  • possibilities did not come to anything, for these were met by
  • produce something. There would come forth a sort of animal
  • something on the way to becoming human yet not quite
  • abhor it morally, but also experience it as something
  • understanding of the divine within’, from which nothing
  • These things
  • of the crowd. Nothing is more resented at present than this
  • striving, and nothing is more injurious to mankind than this
  • production, but as something to be taken in earnest, then
  • century. What must be sought will become something good and a