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Searching Mysticism at the Dawn of the Modern Age
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Query was: human

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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    • 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
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    • 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
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    • 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
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    • 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
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    • 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
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    • — 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
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    • 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
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    • 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
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    • But what the human soul finds compatible with a way of inquiry it must, if
  • Title: Chapter: Valentin Weigel and Jacob Boehme
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    • 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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