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

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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    • with increasing numbers of people in many countries. The sheer physical and
    • women. This subject occupied Steiner increasingly during the whole of the
    • physical and mental, of the Renaissance. And no single part of human life
    • the miraculous, heaven-aspiring glory of a rising Gothic cathedral.
    • corresponded with the golden age of the German Minnesinger, and was
    • charming title, Daz sint die rede der unterscheidunge, die der Vicarius von
    • and counsellor of Thomas Becket of Canterbury, whose assassination he
    • University of Paris. Ever since then he has been known as Meister Eckhart.
    • But the matter did not stop there. Perhaps sensing that if Franciscans had
    • Germany, and Pope John XXII, which had been increasing steadily for nearly a
    • of a good family of Strassburg in 1307, Rulman Merswin was a man of business
    • business acumen he had amassed a considerable fortune, and had married the
    • established there, but had long since been deserted and had fallen into
    • Lord, be merciful to me, and forgive all my sins of this day, for I
    • sincerely repent, and I firmly intend from now on with Thy help, to avoid
    • sinning.’”
    • sin today. Help me to do everything I do today according to Thy divine will and
    • creature. Be merciful to me, forgive my sins, for I repent of them and sincerely
    • give these up, since the loss of blood they occasioned was too much for his
    • overwhelming sincerity and fervor of his manner and words.
    • Maximum number of matches per file exceeded.
  • Title: Addendum: Addenda to the 1923 Edition
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    • its true light, without losing anything of its sensory richness.
  • Title: Chapter: Agrippa of Nettesheim and Theophrastus Paracelsus
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    • surprising, unusual as spirit in a direct sense. It does not understand that
    • environment. The second stage looks at a single phenomenon in connection
    • this single man. What in reality is an act of the whole world feels itself
    • to be a single, solitary being, standing by itself. Indeed, this is the true
    • appears to be bound to a single being, to a single organism. By its whole
    • The spirit, however, appears to be an outcome of this single organism. At
    • cognition by communicating knowledge to us and by causing this knowledge to
  • Title: Chapter: Cardinal Nicolas of Cusa
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    • History of Idealism, V. 2, p. 383.) Since God has
    • exercising its influence under the same circumstances, calls forth the same
    • Nevertheless it rests upon a complete misinterpretation of the facts under
    • vitiated contemporary thinking in many respects.) Since man is a thing among
    • famous knife without a handle of which the blade is missing. Thus I can only say
    • processes; on the other hand, it preserves him from confusing the inner
  • Title: Chapter: Epilogue
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    • Almost two and a half centuries have passed since Angelus Silesius gathered
    • degradation of the spirit, a repugnant sin against the spirit, in the
    • The last sentences above must not be misinterpreted as expressing an
  • Title: Chapter: The Friendship with God
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    • is a merely natural being. And since he felt himself to be a curator of the
    • cannot add a single letter to the knowledge of nature, but through his whole
    • visions in the professing substance ... I shall also tell you. A direct
    • only by raising oneself from this lower to a higher way of thinking.
  • Title: Chapter: Giordano Bruno and Angelus Silesius
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    • the spirit; it is to commit the most grievous sin against the spirit. One
    • Wandersmann, Geistreiche Sinn-und Schlussreime, Cherubinic Wanderer,
    • longer if even a single part of its being were imagined as absent. “There
    • “Without me God cannot make a single worm; if I do not preserve it with
    • “What is it not to sin? Do not ask much; go, the silent flowers will tell
  • Title: Chapter: Introduction
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    • things around, and misinterpret.” Something similar may be said of that
    • enrichment of the content of my knowledge; it is a raising of knowledge, of
    • the single accidental man, no longer this or that individual. In us the
    • different from us that we cannot penetrate into it without losing ourselves,
    • since we do not know it itself, have no truly objective value, are
    • interpenetrate; all heads which grasp the same, single idea,
    • longer err, no longer sin. If he
    • seems to err or sin he must illuminate his thoughts or his actions with a
    • light in which that no longer appears as error and as sin which appears as
    • troublesome, since it is found so seldom. For how is it possible that, if
    • cannot make a single worm without me; if I do not preserve it with Him, it must
  • Title: Chapter: Meister Eckhart
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    • add to what I perceive. And since there exists for me only a single inner
    • things. But nevertheless since they have an intimation of the
    • relationship is also clearly expressed in the sentence: “I take a basin of
  • Title: Preface: Preface to the First Edition, 1901
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    • confusing true mysticism with the “mysticism” of muddled heads. How
  • Title: Chapter: Valentin Weigel and Jacob Boehme
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    • other. “Since in natural perception there must be two things, namely the
    • creation, “since I was not there and did not see it myself. Let him be told
    • existence. As the human body does not live its life as a single part, but as
    • opposition of qualities, since one of them seeks to overcome the other.” It
    • parts reposing within itself (water). On this level exists an inner acerbity



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