Searching Mysticism at the Dawn of the Modern Age
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- Title: Chapter: About the Author, the People, and the Background of this Book
- conflict which involves humanity's struggle against the sub-human in modern
- preservation of the humanity of modern men and women in face of contemporary
- changes in human thinking took place in these four hundred years. The world of
- time, gave way to the new learning, the humanism, the centralized
- physical and mental, of the Renaissance. And no single part of human life
- regarded the human body as something set apart as the dwelling-place of
- Parallel with the humanistic impulses of the Renaissance ran the current of
- men is the time when humanity, particularly in the Western world, evolved
- Chartres, eminent as a humanist long before the Renaissance, the secretary
- toll of human life.
- out to one another in fraternal love and a spirit of true humanity.
- Thus the Friends of God came into being. It was a free association of human
- VIII. He did much to introduce the humanist teachings of the Renaissance
- as well as the Tree of Life, flourish in the human soul.”
- taking place in the evolution of humanity. In their life-experiences we see
- Title: Chapter: Agrippa of Nettesheim and Theophrastus Paracelsus
- distantly analogous to the human soul. I also do this when I ascribe a
- instance, I say of the eternal human soul that it lives in time without the
- The animals have a sense of nature which, more exalted than human reason,
- bring forth its highest achievement is hidden from the human powers of
- presence of the spirit. For us humans, the spirit, which leads us to higher
- own connection with the universe. For Paracelsus human nature thus at first
- in a spiritual manner. The first part of human nature Paracelsus calls the
- above. — On the basis of such views of human nature Paracelsus divides the
- express with these seven fundamental parts of human nature. That what for human
- human soul in order to find the spiritual? Therefore Paracelsus explains the
- this can only be in the sense in which it exists as a human creation.
- Title: Chapter: Cardinal Nicolas of Cusa
- Scholasticism is in the highest degree a product of human ingenuity. In it
- one? — It is true that for Scholasticism all human cognition coincides
- is not decided by any human knowledge, but by faith; and “to faith belongs
- external experience ends. Human cognition could not be permitted to produce
- produced at an earlier stage of human spiritual life, and declared it to be
- Therefore I assume that a human being with spatial dimensions sits at the
- confidence that human nature, having immersed itself in the sciences of things
- abyss in human spiritual life. He was a scientific man.
- Title: Chapter: Epilogue
- nature of the human “I” too has been illuminated by the discernment of
- which has shown the human soul where it should seek itself
- of nature as well as the highest creations of the human spirit, together with
- the human soul and that acts in the same way as man. It no longer lets the
- sought the spiritual where alone it is to be found: within the human being.
- human fetus rapidly goes through a succession of all those forms through
- essence of the human spirit in myself. I calmly acknowledge my animal
- similar to human activity, and proceeds according to ideas of usefulness.
- Title: Chapter: The Friendship with God
- of a “functionalism” in nature, imagined in accordance with human examples.
- human creations. In him lives the recognition that even the concept of
- creation of the teachers of the Church is only an idealized human creating.
- we always remain individual human beings. But nevertheless, universal nature
- entirely merges with the human world, never flows into it. He even expressly
- research a human relationship of which one who knows how to read the
- seeing this unity. Therefore he ascribes to human nature the divine spark
- Title: Chapter: Giordano Bruno and Angelus Silesius
- — In what the stars showed to the human senses one saw something belonging
- plant, animal, and human life also it could give to the world of sensory
- non-human things, in order not to have to stop at gross sensory materiality.
- within himself; therefore he imagines it in terms of the human soul, in
- “gaseous vertebrate,” but as a being like the human soul. “A
- elements from which human wisdom can free itself at other times only with
- Title: Chapter: Introduction
- we perceive the heartbeat of humanity's development. How close we feel to
- leave others uncensored: although it is, I say, used in human life with respect
- the ethereal height of pure thought, that “the human soul has a sufficient
- chosen ones. It is a common human quality. Everyone who does not refuse to
- things. From this point an infinite perspective for human cognition opens
- of human cognition within the whole universal process is also clear. It is
- way of cognition attains the highest human perfection and consequently
- were not active in the human soul. And if one calls the highest which is
- as something external to be repeated as an image in the human spirit,
- human action is determined by motives.
- quite correct that the human will is not free insofar as its direction is
- Not all human actions bear the character of freedom. Only that acting which
- human existence from the first, but rather a goal.
- of himself to the all-I. Above all, it is characteristic of human nature
- Title: Chapter: Meister Eckhart
- can never produce it out of the human spirit. What the spirit sees is
- which are supposed to be similar to the qualities of the human soul. This
- human soul of mine to things. I could do this only if somewhere I
- itself” conceals itself, and that limits are set to the human powers of
- entry, the “spark of the soul.” The place within the human being where
- individual human being from other things; they make of him an individual in
- borrowed from what is individually human.
- the world is that it should find itself in the human soul. This primordial
- its frame which appears in the human soul. What takes place in man belongs
- But this relationship of the human soul to the primordial nature must not be
- seeing man in the same way as the individual human nature experiences ordinary,
- there an entirely new order of human life begins. “For everything the
- Title: Preface: Preface to the 1923 Edition
- But what the human soul finds compatible with a way of inquiry it must, if
- Title: Chapter: Valentin Weigel and Jacob Boehme
- course of human development. Nature is governed by great natural laws, and
- expression in human life. For this is what Jacob Boehme basically limits
- human destiny. Here and there it is the same basic forces which are at work.
- existence. As the human body does not live its life as a single part, but as
- a multiplicity of parts, so too does the primordial essence. And as human
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