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Searching Mysticism at the Dawn of the Modern Age

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Query was: mystic

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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    • The present book, Mysticism at the Dawn of the Modern Age,
    • mystics from Meister Eckhart to Jacob Boehme, I found expression for the
    • summarized the series of lectures in the book, Mysticism at the Dawn of
    • The term mysticism, as Steiner uses it in this book, is a further
    • mysticism in relation to poetry and philosophy. “Poetry,” said Goethe,
    • solve them by means of the word. Mysticism considers the riddles of both
    • history of mysticism. It deals with a problem that had occupied him for
    • sufficient trouble with so-called “mystical societies” which had
    • — with Swiss and German members of the famous group of mystics called the
    • live as a celebate. His wife joined him on his mystical path. A few months
    • became the center of a group of laymen who wished to live a purely mystical,
    • the outstanding representatives of the mysticism of the time, Hermann of
    • examples of the spirit which animated the mystical striving of the Friends of
    • as it has been described, Suso pictures his mystical experiences in great
    • detail, in contrast to the silence in which many other mystics have shrouded
    • teachings of Eckhart, but through his mystical fervor they were permeated by
    • Heinrich Suso's writings are among the classics of mysticism. His first work,
    • Cologne in 1329, and springs directly from the mystical teachings of Meister
    • of mysticism in his Das Büchlein der Ewigen Weisheit, The Little
    • German mysticism.”
    • Maximum number of matches per file exceeded.
  • Title: Addendum: Addenda to the 1923 Edition
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    • In my writings, “mysticism” is spoken of in different
  • Title: Chapter: Cardinal Nicolas of Cusa
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    • activity of the mystical theologians Eckhart, Tauler, Suso and their companions
  • Title: Cover: Mysticism at the Dawn of the Modern Age
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  • Title: Chapter: The Friendship with God
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    • History of German Mysticism, Vol. 3, p. 161.)
    • Mysticism, Vol. 3, p. 219f.) — For Tauler the narratives of the Scriptures
    • Mysticism) has endeavored with many reasons to support this existence, the
    • Jan van Ruysbroeck, the Belgian mystic, walked the same paths as Suso. His
    • nature of the mysticism cultivated by Tauler, Suso, and Ruysbroeck if one
    • compares it with the mystical endeavors of Gerson, whose predecessors were
    • against those whom he counted among the heretical mystics. The latter he
    • The mystic too does not turn away from the things of the senses. He
    • highest wisdom must become apparent to the mystical seeing; Gerson believed
    • (that of the Church). For Gerson mysticism was nothing but one's having a
  • Title: Chapter: Introduction
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    • mystics who were present at the act in the innermost sanctuary and who
  • Title: Preface: Preface to the First Edition, 1901
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    • mysticism before an audience to whom the things dealt with in this
    • speak with assenting devotion about the mystics from Meister Eckhart to
    • by one side as a “mystic,” by the other as a “materialist.” — If I find
    • Haeckel. And so I have written about mysticism without caring what the
    • into which mysticism, properly understood, leads.
    • mysticism can attain a
    • confusing true mysticism with the “mysticism” of muddled heads. How
    • mysticism can err I have shown in my Philosophie der Freiheit.
  • Title: Preface: Preface to the 1923 Edition
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    • Why do a particular form of mysticism and the beginnings of modern scientific
    • I did not wish to write a “history” of the mysticism of this period,
    • The mystics who are dealt with here are the last offshoots of a way of
    • who incline toward mysticism today do not want to kindle mystical
    • to find, in mystical contemplation, the light of the spirit. Why do
    • mystically inclined souls find satisfaction in Meister Eckhart, in Jacob
    • for the most part, cannot lead to a mystical disposition of soul.
    • spirits who, out of the disposition of soul of the old mysticism, developed
    • too is capable of a mystical intensification. For a Nicolas of Cusa would be
    • discarded the old way of inquiry, retained the mystical disposition, and
    • I wanted to describe the characteristics of medieval mysticism in order to
    • things, it develops into an independent mysticism, but cannot preserve
    • lead to mysticism must be sought for. From this inquiry the spiritual
    • impulse which does not stop at the darkly mystical, emotional inner life,
    • but ascends from the mystical starting-point to a knowledge of the spirits,
    • can be regained. Medieval mysticism atrophied because it had lost the

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