РОМАН «МОСКВА» АНДРЕЯ БЕЛОГО И «ФАУСТ» И. В. ГЁТЕ В КОНТЕКСТЕ АНТРОПОСОФИИ Р. ШТАЙНЕРА
ANDREI BELY’S NOVEL “MOSCOW” AND GOETHE’S DRAMA “FAUST” IN CONTEXT OF R. STEINER’S ANTHROPOSOPHY

Summary/Abstract: The article reveals typological relations between the last and insufficiently studied novel of Andrei Bely “Moscow” (1926 and 1932) and Goethe’s drama “Faust”. The main motives (motive of blindness, salvation of the character, ambivalence of the finals) are interpreted in close connection to the anthroposophical teaching of R. Steiner. Andrei Bely perceives the character of Goethe as a symbol and focus of Modernity, as “a type of types and a principle of principles”, in which “a story turns into a biography of an individual”.The most important component of the novel architectonics is anthroposophical code. In spite of the censorship of 1920s, the author enciphered in his work anthroposophical ideas, images and symbols (Аrimana and Lucifer, the Archangel Michael). The main character of the novel, in the same manner as Faust, will walk a thorny path from abstractedness and sometimes fruitlessness of scientific aspiration to the invigorating organics of life itself. Moral improvement of the character is achieved through an encounter with the demonic world. The motive of blindness brings both works together. Blinded by pain Korobkin envisions, like Faust, spiritual and moral degenerates. In addition, the finals of both the novel and the drama are ambivalent. Faust experiences his supreme moment (the beautiful moment) on hearing the sounds of Lemurs’ shovels (taking them for creative works). At the end of Andrei Bely’s novel the world collapses, but the character discovers a space of love and faith. Ideas of forgiveness and mercy shine upon him. So, Korobkin is a person like Faust, but not in the educational sense but in the anthroposophical one. Both characters, Dr. Faust and Dr. Korobkin, in their search of abundant life experience discover spiritual foundations of their true and higher “I”, establishing by this living relationship with the society and God himself. J.W. Goethe and Andrei Bely extended the subjective “I” to the limits of nature, world, and cosmos.

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