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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
  • world, a wisdom adapted to the new age, as the ancients had
  • moral conception of the world. And we shall also shortly see
  • Wagner, goes out from his cell into the green world where, to
  • the world!
  • look at the external phenomena of the outside world, but to
  • Faust standing between the divine, spiritual world that bears
  • peak of the animal world; in the very first design of
  • bond with the spiritual world to recognise the impulses more
  • and found in the hills and dales of the world, obsessed
  • accepted in the world as a clever man, whereas this does not
  • world contain two million tons of finely distributed silver
  • world-evolution, this electoral age is, at the same time, the
  • all over the world, or that with its aid thought would
  • to the world, the moral world of soul and spirit, as a result
• Title: Problem of Faust: Lecture II: The Romantic Walpurgis-Night
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  • just thinking out something about spiritual worlds and their
  • connections — for instance, the world of witches. One
  • and has found Mephistopheles in the spiritual world. And it
  • is in the spiritual world that they wandered together to the
  • they have entered the soul-world and there meet with other
  • souls. And we naturally find them within this world as they
  • of an airy nature in the world, though not what is solid. Of
  • world that is seen to be fluctuating, in movement, as it
  • the very essence of the spiritual world.
  • what unites him with knowledge of the spiritual world. That
  • the source of much that is in the world could be brought to
  • trifling in the spiritual world. But Mephistopheles shirks
  • the world into which Mephistopheles has led Faust, smelling
  • come to a lively club. We are still in the spiritual world,
  • spiritual world without a long and tragic face, and how to
  • able to have this experience. The human world is meddling
  • Belief in a Spiritual World. And he was in a position to
  • see into the spiritual world! But he tried the medical
  • consciously into the spiritual world on this last night of
  • the affinities, they have in the world. Therefore even as a
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• Title: Problem of Faust: Lecture III: Goethe's Feeling for the Concrete.
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  • the spiritual world should actually promote caricatures of
  • charm from the heart of the world order. Hegel had begun to
  • is relative in the world, beyond all that controls mankind in
  • lives in the progress of good in world-evolution may incline
  • of world-evolution is always swaying between the ahrimanic
  • nothing of his old world in which he is presently living. But
  • the two worlds clashing, and this is in accordance with
  • world, it is he who has fashioned it. — This indeed has
  • created the whole world. It had become an idée
  • have created the world, but there is something to be added to
  • even Schopenhauer's philosophy of The World as Idea,
  • Faust had first to be taken down to the underworld, they are
  • corporeal world where Faust as his home.
  • the Grecian world. In the description Homunculus we recognise
  • physical world so that Helen can then enter it. And for all
  • to the maturing of unreal, shadowy concepts as world-outlook,
  • strive is to fit what is thus formed into the material world
  • precisely this living comprehension of the world, this
  • real world with concepts is what man today will not have. And
  • contrasts with the world as Mephistopheles would have it
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• Title: Problem of Faust: Lecture IV: Faust and the "Mothers"
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  • initiated as having learnt to know the three world-Mothers
  • found necessary to impart to the world in connection with the
  • unveiled before him? Into what world is he led? The world,
  • into which he is led, the world he now enters, is the
  • spiritual world immediately bordering on our physical
  • the threshold into this world beyond the border must be
  • because between the world that we observe with our senses and
  • understand with our intellect, and that world from which the
  • said that only in the world comprehended by the senses are
  • do not exist in the world that is on other side of the
  • movement, and the world of the senses rises out of all this
  • this world so penetrated by movement — the imaginative world
  • who takes him over to the other world.
  • spiritual world. And everything said in the book
  • “Knowledge of the Higher Worlds,”
  • those worlds, goes no farther than the means by which
  • these things to the world, it goes without saying that a halt
  • the supersensible world. This must be left to each
  • spiritual world, he does not have to be an initiate only, but
  • ahrimanic force, belongs to our world of the senses, but as a
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• Title: Problem of Faust: Lecture V: Faust and the Problem of Evil
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  • to know the world of classical-antiquity by direct
  • the Spiritual World. Therefore in ancient Greece there was an
  • the spiritless world of material events, which above all must
  • world, thus to make conscious that which can really be
  • larger world, he creates, paper currency. This too is
• Title: Problem of Faust: Lecture VI: The Helena Saga and the Riddle of Freedom
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  • impulses of Evil will work into the world on a grand scale,
  • World-Karma; how they simply must take part in this thing or
  • World-Karma of the fifth post-Atlantean epoch. They would
  • that are going through the world, for it is often to their
  • in the wise course of World-evolution. Think, for example, of
  • Spiritual World above, as in this case the rivalry of the
  • the Spiritual World. This is a point where the great riddle
  • reflected image of what happens in the Spiritual World above?
  • And again, how would the Spiritual World, which is the guide
  • Spiritual World stand there if, so to speak, it had nothing
  • does not happen down from the Spiritual World. And the second
  • the Spiritual World, what the Gods do there represents the
  • influences that take place out of the Spiritual World. Either
  • World, or else it is the direct intervention of the World of
  • and Zeus; here too the Spiritual World works in directly. In
  • the world — to the various things that are being said
  • are going through the world to-day; we must take these things
• Title: Problem of Faust: Lecture VII: Some Spiritual-Scientific Observations
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  • Goethe must have seen certain things in the spiritual world
  • the physical world at the end of his twenties. For these
  • world derived from self-knowledge right up to the end of his
  • have attained self-knowledge and the world-knowledge bound up
  • — that through impulses inherent in the world-order man
  • tormenting thought: “We are in the world as men,
  • world as the basis of existence. In a certain respect man
  • the worlds. If only he had not later rectified this terrible
  • plunges into this world — a world that the man of today
  • world-order is different from what it is in ordinary waking
  • which we have formed for use in the sense-world cannot be
  • world out of which dreams are working, there are no such
  • words applied in the same way as for the world in which we
  • we immerse ourselves in the world that, although also a
  • — are down there in the world out of which dreams come
  • that world in our physical body, we could not breathe in that
  • world; we have to enter it with our souls, between falling
  • breathe in that world for there is no air. I have pictured in
  • a being who can breathe in this world, a
  • man may take his physical body into this world, for he could
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• Title: Problem of Faust: Lecture VIII: Spiritual Science Considered with the Classical Walpurgis-Night
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  • of the whole world of human ideas does a man find that he
  • Spiritual Science — investigations into worlds unknown
  • both t0 the external world of the senses and to external
  • position consciously to transport ourselves into that world.
  • relation to the world and to men; they would also be stern
  • picture character is, at first, no different from the world
  • the world of dreams. But a more subtle differentiation shows
  • dreams, but that can lead us into the spiritual world. But we
  • then this dream-world will be able to reveal that, before
  • with the world of ordinary daytime reality. The moment the
  • plunges into the world of antiquity, how man really feels
  • which man dives when he forsakes the world of the senses to
  • enter the world from which dreams arise. Homunculus does not
  • sought to live himself into the world of the Greeks,
  • only give information about what occurs in the world of the
  • lives entirely in that world which today is a supersensible,
  • or if you like, subsensible world, without knowledge of
  • the world of the Pigmies, the comets, and so forth, and even
  • Anaxagoras that the world of which Thales speaks, the world
  • Homunculus into Homo. Could entrants be made into the world
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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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  • how he sought to establish for the inanimate world a natural
  • from that founded on Goethe's world conception and on his
  • in spiritual worlds.
  • do with the world of soul and spirit. Thus, we may say that
  • believe it possibel to found a world-conception either
  • concepts of the spiritual world are formed, they are so
  • world outlook at all — how is this? This comes about
  • because man wishes today to found his world outlook in a
  • Goethe's world outlook caribe a good educator for modern
  • something, possibly to form a world-outlook, enlighten
  • say, the Copernican world-outlook; he gathers together, then,
  • understood, we first arrive at a notion of thespiritual world
  • that we are able to discover in the light of Goethe's world
  • lead to perception of the spirit.al world. And at length they
  • by theories and hypotheses. Where the external world is
  • Our world
  • left, there is nothing wrong either in having two world
  • And those who declare it a mistake when two world outlooks
  • be active in the world in such a shockingly separate fashion
  • And it is really in the spirit of Goethe's world outlook that
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• Title: Problem of Faust: Lecture X: Faust's Knowledge and Understanding of Himself
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  • most deeply into Goethe's world-conception will see how,
  • sought simply through the external physical world, to which
  • physical world is thought out to the highest point of
  • reality. Setting before the soul the demonic world of ancient
  • not wanting to invent an imaginative world himself, calls in
  • the Greek world in order to tell us that, whatever a man may
  • must first advance to the world of Imagination, Inspiration,
  • lived in the outside world. Just as a change took place in
  • world. Once past the Pillars of Hercules, he became free of
  • that he transposed into the Greek world, he transposes
  • world.
  • of different stages in the world, and on these stages, as I
  • of Homunculus, as understood within the world of the senses,
  • must be taken out of that world and transposed into the world
  • man has his being. Homunculus must be taken into the world
  • existence of soul and spirit. It is in this picture-world
  • into that other world, the world of Imagination, Inspiration,
  • the world of so and spirit, then in all earnestness
  • membership of the world of soul and spirit.
  • world corresponds to what happens on earth when, for an
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• Title: Problem of Faust: Lecture XI: The Vision of Reality in the Greek Myths
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  • world, can recognise in himself. Whoever makes use only of
  • the other knowledge dealing with the physical world, can only
  • obtained in this respect in the physical world. He wanted to
  • world was much closer for the men of old than for the
  • The state of consciousness in which the supersensible world
  • the Kabiri. Here in the physical world is accomplished
  • chosen other paths in the imaginative world. That is why he
  • world-conception — by no means confined to what is
  • the world lies the impulse of becoming. But modern man no
  • takes us that far. But in the Greek world-conception it was
  • the impulse surging, pulsing, through the external world
  • significant Imagination from the Greek world-conception, in
  • oldest artists, as it were, of the earthly world during the
  • supersensible world; but that too has been unsuccessful. And
  • the world man inters on leaving his physical body. In that
  • world there is no separation between the purely animal and
  • represent that world, how difficult it is to put before man
  • the relation of the spiritual world to the world of the
  • world, we are submerged in a spiritual world; we wake up,
  • take possession of our body, and are in the physical world of
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• 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.
  • abyss, to enter another world, a world that cannot be lived
  • Christ-permeated conception of the world and of life must, in
  • the nineteenth century. What Christ brought into the world,
  • too, arranging his worldly life, his worldly activities, to
  • the physical world, we contract into our individual skins;
  • spiritual world and again sent down; were man not thus
  • taken up into the spiritual world. This is expressed also in
  • spiritual world. We slip into our physical head and cannot
  • supersensible world. He is near it, and then again far from
  • this Homunculus is. We come from the spiritual world seeking
  • go back into the world that we leave at birth; every morning
  • world-conception, it would be such that we should no longer
  • spiritual world, we have prepared ourselves to understand
  • sway of materialistic thinking, how he lived in a world where
  • pictured the world where men treat even spiritual matters
  • with frivolity, the world in which journalism — with
  • world-catastrophe had of necessity to arise. This is what
  • What is there in the development of this world-catastrophe to
  • scent we are today presenting, finds itself in a world the
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