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Searching Mysticism at the Dawn of the Modern Age

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Here are the matching lines in their respective documents. Select one of the highlighted words in the matching lines below to jump to that point in the document.

  • Title: Chapter: About the Author, the People, and the Background of this Book
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    • learning the men of Paris are not able to conceive that God is in the very
    • externally, nobody can take away the spiritual joy of our oneness with God,
    • Gottesfreunde, The Friends of God.
    • Thus the Friends of God came into being. It was a free association of human
    • the Friends of God shared in common was to strengthen one another in their
    • living relationship with God and the spiritual world. They established
    • number of the Friends of God were living.
    • One of the outstanding figures among the Friends of God was the wealthy
    • of many another layman who found himself drawn to the Friends of God. Born
    • the world, to devote himself and his wealth to the service of God, and to
    • later a Friend of God came to him and led him forward on the road to the
    • sense, and to think of himself only as “a hidden child of God.”
    • God in Strassburg. Not long after this, Merswin was visited by a mysterious
    • Friends of God. Called simply, “The Friend of God from the Oberland,”
    • he was long identified with the famous Nicholas of Basel, a noted Friend of God,
    • portrait of what the true Friend of God should be.
    • In any case, The Friend of God from the Oberland visited Merswin and told
    • Friends of God at Strassburg. Merswin told him that he himself had had the
    • same dream, and the Friend of God from the Oberland told him to wait
    • with the Friend of God from the Oberland, Merswin was walking by the river
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  • Title: Chapter: Agrippa of Nettesheim and Theophrastus Paracelsus
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    • not in man. And God, who is in Heaven, is in man.” — It is
    • it is as nature. Paracelsus therefore does not seek God or the spirit in nature;
    • man, who lives in time, who creates, but God, Who is eternal. For Him there
  • Title: Chapter: Cardinal Nicolas of Cusa
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    • personal God, or perhaps a structure directed and penetrated by a more or
    • estranged from God, he will find in himself only a bottomless dark abyss and
    • endless emptiness, or he will, blessed in God, and turning his gaze inward,
    • find only God, Whose sun of grace shines within him, and Whose image
    • found that God does not merely reflect Himself within him, but that He
    • of God; rather would he have felt that a life pulses in him which is the divine
    • life itself, and that his own life is the life of God. This the Scholastic
    • could not admit. In his opinion God could not enter into him and speak out
    • History of Idealism, V. 2, p. 383.) Since God has
    • scientific reflection. But what God is in His essence we can only grasp
    • God than science can create a tree; it had to accept the revealed concept as
    • experience. “I made many attempts to unite my thoughts about God and the
    • view in which God appeared to me as the highest unity of all contrasts.” To
    • (God) qualities which he knows from lower things, these qualities can only
    • quality which lower things have can be said to belong to God. It cannot even
    • be said that God is. For “being” too is a concept which man
    • has formed in connection with lower things. But God is exalted above
    • “being” and “not-being.” Thus the God to Whom we ascribe
    • qualities is not the true one. We arrive at the true God if we imagine a
    • “Supergod” above a God with such qualities. Of this
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  • Title: Contents: Mysticism at the Dawn of the Modern Age
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    • The Friendship with God
  • Title: Chapter: Epilogue
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    • forms of organisms be created by a manlike God; it traces their
  • Title: Chapter: The Friendship with God
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    • The Friendship with God
    • senses, then a rational man, and finally the highest god-like man ... One
    • see God is the same eye with which God sees me. My eye and God's eye is one
    • natural being of man and the seeing of God, which arises in a natural way
    • higher. Tauler does not seek a God who exists in the sense of a natural
    • force; he does not seek a God who has created the world in the sense of
    • It is clear to him that God is not found in the same manner as science finds
    • simply add God to nature in our thoughts. He knows that one who thinks God
    • has grasped nature in thought. Therefore Tauler does not want to think God;
    • knowing God; it is transformed.
    • The knower of God does not know something different
    • from the knower of nature: he knows differently. The knower of God
    • to be something divine in itself. He says that the union with God “is taken
    • heresy. For even in the highest and most intimate union with God the divine
    • nature and God's essence are high, indeed higher than all height; this leads
    • a means of expression for the innermost experiences of the soul. “God
    • one says: God brings forth in the soul? Is it a similitude of God, or is it
    • an image of God, or is it something of God No, it is neither image nor
    • similitude of God, but the same God and the same Son whom the Father brings
    • with God, all the faculties of the inner man too must die and be silent. The
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  • Title: Chapter: Giordano Bruno and Angelus Silesius
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    • justifiably had to reject the clumsy conception of a God thought of in the
    • religion this corporeal manifestation is abandoned, and God is worshiped only
    • as ‘pure spirit,’ without body. ‘God is a spirit and he
    • paradoxical conception of God as a gaseous vertebrate.”
    • by the hand of the All: “God is the fire in me, and I the light in Him: do
    • we not intimately belong to each other?” — “I am as rich as God;
    • Him.” — “God loves me above Himself; if I love Him above myself
    • spirit in God's Hand.” — “If you are born of God, then God
    • “Stop, whither are you running; Heaven is in you; if you seek God elsewhere
    • in God, and God in myself.” — “The rose which your external eye
    • sees here, has bloomed like this in God through Eternity.” — “Sit
    • place and time in mind, you shall not grasp what God and Eternity are.”
    • — “When man withdraws from multiplicity and communes with God, he
    • in the new. “When you raise yourself above yourself and let God act, then
    • must elevate itself in the spirit, the spirit in God, if you, O Man, wish to
    • is nothing but I and You; and if we two do not exist, then God is God no more,
    • “Without me God cannot make a single worm; if I do not preserve it with
    • me God cannot live for an instant; if I come to nothing then He must needs give
    • God in it in His glory.” — “In a mustard-seed, if you can
    • dead, then must God do what I will; I myself prescribe to Him the pattern
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  • Title: Chapter: Introduction
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    • knowledge of the eternal and infinite nature of God,” lived in them as
    • conception of the real nature of some attributes of God to the sufficient
    • virtue of the soul is to apprehend God,
    • God, and of objects, and when his suffering comes to an end, his existence
    • necessary knowledge of himself, of God, and of objects, and always enjoys
    • found the right words: “I know that without me God cannot live for
    • a moment; if I come to naught He must needs give up the ghost.” “God
  • Title: Chapter: Meister Eckhart
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    • God. A higher truth must meet it halfway. This is given in the Scriptures. It
    • thinks that he is speaking of no God other than the one of whom Augustine
    • and the Evangelist and Thomas speak, and yet their testimony of God is not
    • his testimony. “Some people want to look upon God with their eyes, as they
    • look upon a cow, and want to love God as they love a cow. Thus they love God
    • not love God aright ... Foolish people deem that they should look upon God
    • as though He stood there and they here. It is not thus. God and I are one in
    • light in order to attain to the highest insights: “A master says, God has
    • it arises through me as it does through God. Why? I am in God, and if the
    • Holy Ghost does not take its being from me it does not take it from God
    • into self-contemplation, and from the depths of your being God will shine upon
    • you have become united with God's essence. “God has become man so that I
    • might become God.” In his treatise Über die Abgeschiedenheit,
    • is, the interior of man. Now you must know that every man who loves God does
    • entry of God into the soul. He calls the light of knowledge which is lit by this
    • itself, that no creature can be in it, but only God alone dwells therein in His
    • longer separated. The things, and thus also God, see themselves in him.
    • “This spark is God, in such a way that it is an united one, and carries
    • know God and to be known by God is the same. We know God and see Him in that He
    • God. It is a purely spiritual relationship, and it cannot be formed in an
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  • Title: Chapter: Valentin Weigel and Jacob Boehme
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    • live in devotion alone: “When I wrestled and fought, with God's assistance,
    • nature, and by which I first understood what God and man are, and what God
    • by means of the primordial foundation. “The external world is not God,
    • and in eternity is not to be called God, but is only a being in which God
    • reveals Himself ... When one says, God is everything, God is heaven and

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