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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
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    • Goethe-Schiller Archives as a free collaborator on the Weimar Edition of
    • earlier times, Steiner saw the seed of a still greater conflict to come, a
    • descended the mountain filled with secret shame that he had had the temerity
    • Thuringian village of Hochheim near Gotha, in Germany. His father was a
    • and its influence was still active during Eckhart's boyhood, though the last
    • vigorous mind, filled with love for all that the world contained of beauty
    • Frederick II, considered the most brilliant of all German kings. He was a
    • At this time Boniface VIII, who had been informed of the brilliant preaching
    • skill as an orator and disputant, his broad knowledge of places, and
    • saw in all the events around them the fulfillment of prophecies of the
    • continue his self-imposed tortures, saying, “We are told to kill our
    • In the Ill River near Strassburg was a little island called daz Grüne
    • of the fifth day, he sought out the preacher and asked, “Reverend Sir, will
    • The preacher delivered a brilliant exposition the next morning. Starting
    • master these, and events will show their worth.” The theologian withdrew
    • spiritual life, will discover great advantage in withdrawing into themselves
    • every morning when they waken, in order to consider what they will do during
    • is contrary to the divine will, let them give it up and cast it aside, to
    • But Tauler had no illusions about the trials that await man on his path of
    • sin today. Help me to do everything I do today according to Thy divine will and
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  • Title: Chapter: Agrippa of Nettesheim and Theophrastus Paracelsus
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    • body, but still in the manner of a body, rather than as pure spirit. Or when
    • comparison it might easily appear that he still refers what is due only to
    • ill will —, “Agrippa gives a long list of the things which belong to
    • mills so that they cannot move, lightning so that it cannot strike. This is
    • future centuries also will not throw much of what we set up as indubitable
    • works and treatises which will no more appear as fact to future centuries than
    • phenomena of the soul. They will become visible when the spirit, which
    • eighteenth century still saw a spiritual process, which he characterized in the
    • you ... The third pillar of medicine is alchemy, for the preparation of
    • earth, water, air, and fire, we still have. We call these four
    • grasp the spirit with the senses will people these processes with all kinds
  • Title: Chapter: Cardinal Nicolas of Cusa
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    • Tycho Brahe, still relied a hundred years later when he flung the following
    • will then either under — or over — estimate this knowing, which leads
    • will approach objects of the highest spiritual life in the same way as a
    • In spite of this accomplished logical skill the Scholastics attained only a
    • life; ... he will never be able to look at himself; for either, forever
    • 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,
    • Scholasticism extremely well, (Otto Willmann, in his Geschichte des
    • meaning which a higher intelligence has put into them.” (O. Willmann,
    • it which still indicated the manner in which man has produced the concepts
    • through the inclusion of inner experiences. This content is still treated
    • were kept from this road by their positive faith. But one will only
    • that step which he did not take, and then in retrospect illuminate what had
    • “not-knowing.” — It will be seen that the essence of things can
    • of the word. He can still believe that there is some hidden entity active
    • red pigment and sugar, then red color and sweet taste will always be found
    • experience” is made up of sensations of unknown origin will look down
    • when this occurs, he will take refuge in a revelation from the outside,
    • He will think, as did Nicolas of Cusa, that he is walking his own road,
    • while in reality he will only find the one his spiritual development has
  • Title: Chapter: Epilogue
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    • nature of the human “I” too has been illuminated by the discernment of
    • periods succeeding theirs? They still believe in a “supernatural”
    • which its animal ancestors have evolved. Let us fill our mind with the
    • illuminates my inner self preserves me from doing so. I believe that the
    • with Ernst Haeckel when he prefers “the eternal stillness of the
    • being. — I hear a shrill dissonance when the facts of natural science in
    • these thinkers need not fear that he will slip into shallow materialism if
    • creation.” One who interprets my ideas in this sense will understand in the
  • Title: Chapter: The Friendship with God
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    • such activity is there still a partition between our inner world and the
    • which now embraces both. As it is true that I still remain the same
    • such points of view will depend on how he regards the experience of the soul
    • greatest depths of the soul are still natural, and also, They are already
    • into a divine abyss, and no creature will ever partake of it.” Tauler wants
    • “Herod, who drove away the Child and wanted to kill Him, is an image of
    • the world, which still wants to kill this Child in the pious man, wherefore
    • essence will begin to shine in man if the latter so arranges his life that
    • will must be turned away from even the good and from all willing, and must
    • become will-less.” “Man must escape all the senses, turn all his faculties
    • He says to himself: No matter what level you have attained, there are still
    • higher prospects, still more sublime possibilities. As definite and clear
    • the development itself extends into the immeasurable. And what it will achieve
    • Tauler is wholly filled by this in all his sentiments. We are told that he
    • who was then a preacher in Strasbourg, in order to fulfill a certain task
    • Tauler. — It is not incumbent upon me here to illuminate by obtrusive
    • Von eime eiginwilligen weltwisen manne, der von eime heiligen
    • Of a self-willed worldly-wise Man who was shown the Way to
    • suffer Him and all His works and His divine Will. But if I do not want to
    • or which it becomes, just like a brilliance or a shining which flows from
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  • Title: Chapter: Giordano Bruno and Angelus Silesius
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    • an edifice of ideas which will compel men of succeeding epochs to look up to
    • that filled space. Nicolas of Cusa had already formed different ideas.
    • which fills the spatial universe everywhere in an identical fashion. — It
    • is to fall upon a new conception of nature, with them is still beneath the
    • thoughts about nature are still enveloped in the darkness of night. — For
    • soul; it is something everywhere identical, which fills the All, illuminates
    • but he still thought of them as
    • earth, even though Bruno still thought of the sensory as of something
    • you will forever miss Him.” — For one who feels himself to exist in
    • prisoner.” — “Man does not have perfect bliss till the oneness
    • height man feels himself free. For coercion exists only where one can still be
    • shall be wholly free and unfettered.” — “When my will is
    • dead, then must God do what I will; I myself prescribe to Him the pattern
    • immeasurable. For what he does not do is withdrawn from the All, is a killing
    • of this All, insofar as the possibility of such a killing lies with him.
    • “What is it not to sin? Do not ask much; go, the silent flowers will tell
  • Title: Chapter: Introduction
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    • meditations and thoughts they flash like lightning, illuminating our whole
    • point, was at one time illuminated for him as by a stroke of lightning. At
    • the moment of this illumination he had become intimate with such spirits as
    • self-knowledge arises a sun which illuminates something beyond the
    • exist only for sight through the medium of light. Either you will speak to
    • them of nothing, and it will be better if they say so, for in this way you
    • will soon notice your mistake, and, if you cannot open their eyes, will put an
    • end to this fruitless talk. — Or for some reason they will want to give a
    • meaning to your teaching; in this case they will only be able to understand
    • it through what they know from touch: they will want to feel the light, the
    • colors, and the other conditions of visibility; they will think that they
    • feel them, will, within the realm of touch, make up something that they call
    • color and deceive themselves with it. Then they will misunderstand, turn
    • also appear as a higher light which illuminates all other knowledge in a new
    • as a blind man to whom one says, A brilliant object is there. He hears the
    • words, but for him brilliance does not exist. One can unite in oneself the
    • Nature, whose machine he is, will lead him without his doing anything in all
    • flashes in me and illuminates me, and with me everything I know of the
    • brilliance. As long as I do not raise my cognition to this level, all
    • inner sense sees only spirit. For it sees how the spirit illuminates the
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  • Title: Chapter: Meister Eckhart
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    • Holy Ghost] will not come unto you.” And he explains these words by saying,
    • into self-contemplation, and from the depths of your being God will shine upon
    • you; He will outshine everything for you; you have found Him within yourselves;
    • The illumination mediated by the inner sense is, in Eckhart's conception, the
    • man illuminated by the “spark” ceases to be an individual being. He
    • makes us to see and to know. And as the air which illuminates is nothing but
    • what it illuminates, for it shines through this, that it is illuminated:
    • must He pour out in fruitful fashion.” And the inner illumination is
    • The soul which gives itself over to the inner illumination recognizes in itself
    • not only what it was before the illumination; it also recognizes what it
    • has become only through this illumination. “We are to be united
    • does not compel the will, rather He sets it at liberty, so that it wills
    • nothing but what God Himself wills. And the spirit can will nothing but what
    • God wills; and this is not its unfreedom; it is its true freedom. For
    • selfish in the sense that it wills only itself. Only externally could it
    • bring its willing into harmony with moral ideals. The seeing soul cannot be
    • selfish in this sense. Even should it will itself it would still will
    • longer will the goals of the lower nature, for it no longer has anything in
    • God's will and in God's love it is a joy to do all the good things God
    • wills, and to leave undone all the evil things which are against God. And it
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  • Title: Preface: Preface to the First Edition, 1901
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    • will discover in this work.
    • mind will discover contradiction upon contradiction in it. Only
    • sees. When I shall have achieved this he will be satisfied with me.
    • become as clever as he: “Mill, Sigwart, Wundt, Riehl, Paulsen, B. Erdmann.”
    • scientific philosophy and still seek out the paths to the soul
  • Title: Chapter: Valentin Weigel and Jacob Boehme
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    • and I would still not be able to read anything in it if I did not know the
    • illumination from on high. In contrast with the sensory perception, Weigel
    • him. For him this spirit is omnipresent. He knows that “the sophist will
    • him, Jacob, you are little, but one day you will become an altogether
    • different man, at whom the world will be filled with astonishment. At a more
    • wants to read only that scripture which the light within himself illuminates
    • Jacob Boehme is filled with a restlessness which impels him toward
    • the symbol for this second form. In the struggle of stillness with motion,
    • lightning, illuminating itself, it thrills through its own being (fire).

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