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

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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    • Philosophy of Spiritual Activity
    • spiritual perceptions which, in reality, I decided to set forth. I then
    • spiritual knowledge suited to the needs and capacities of modern men and
    • spiritual life. In the conflict between reason and revelation which reached
    • man's inner convictions, his spiritual striving, and ultimately his ability
    • conflict between their inner spiritual perceptions and the world of
    • whose experience of the inner light established the spiritual path of the
    • exclusively to spiritual, heavenly things, to see how far-reaching was the
    • he looked upon as a spiritual father. Though his genius for adapting learned,
    • externally, nobody can take away the spiritual joy of our oneness with God,
    • spiritually.”
    • years, and the people were in great distress for lack of spiritual help and
    • Nature had joined with spiritual and temporal rulers to make the lot of men
    • of piety and devotion in their hearts. Lacking spiritual consolation from
    • living relationship with God and the spiritual world. They established
    • Oberland replied, “How to attain the highest degree of spiritual
    • then he was not capable of teaching about the spiritual life at all. The
    • the spiritual power which flowed with his words was so great that it is said
    • which basically are as spiritually important as those of the clergy. In one
    • spiritual life, will discover great advantage in withdrawing into themselves
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  • Title: Addendum: Addenda to the 1923 Edition
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    • perceptions. One who in spiritual seeing raises himself to a life that
    • pale; in the “spiritual seeing,” for the first time it appears in
  • Title: Chapter: Agrippa of Nettesheim and Theophrastus Paracelsus
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    • sense spiritual, as certain is it that nothing perceived in nature by bodily
    • organs is immediately spiritual. Nothing spiritual can appear to my eye as
    • being spiritual. I must not seek the spirit as such in nature. I do
    • spiritual way: when, for instance, I ascribe to plants a soul which is only
    • kind of sensorily perceptible manifestations. Spiritualism, which commits this
    • addition, the spiritualist draws the spirit down into a lower sphere. Instead
    • thinking is based on a lack of capacity for spiritual comprehension. One is
    • not capable of looking at the spiritual in a spiritual manner, therefore
    • attempt to explain the phenomena of nature by spiritual beings which haunt
    • spirit only the spiritual. — One would of course completely misunderstand
    • he advocated, and which seeks in nature the natural, and the spiritual only in
    • seeks the spiritual in the realm of the sensory, and against which Agrippa
    • the delusion of those who see in external events direct spiritual processes,
    • spiritual, the primordial essence of the world. Here Agrippa speaks of the
    • spiritual-soul world.
    • in a spiritual manner. The first part of human nature Paracelsus calls the
    • He immerses himself in his own spiritual products; he learns to recognize the
    • spiritual soul.” At last he understands that in this spiritual
    • spiritual soul ceases to be an individual, separate one. The insight takes place
    • a plurality because of his corporeal and spiritual organization. On the
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  • Title: Chapter: Cardinal Nicolas of Cusa
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    • A gloriously shining star in the firmament of medieval spiritual life is
    • spiritual life for which he must long from the most profound depths of his
    • will approach objects of the highest spiritual life in the same way as a
    • perception of his self, the hidden foundation of his spiritual nature and
    • reflects itself in the spiritual traits of his nature.” One who thinks
    • the surrounding world of matter, but focused upon the spiritual in it; that is,
    • dogmatic teaching of his theology. If he had fixed his spiritual eye upon
    • what he considered to be a mere image, he would have seen that the spiritual
    • through the spiritual life. But what is intended by this is exactly what is
    • could never admit that the spiritual itself shines and lives within man. He
    • produced at an earlier stage of human spiritual life, and declared it to be
    • The most important concept of the spiritual life of Nicolas is that of
    • upon these impressions with his spiritual faculties. He directs his
    • spiritual gaze away from external things and looks at himself, at his own
    • other. Rather, his spiritual life consists of a perpetual moving to and fro
    • Philosophy of Spiritual Activity,
    • It would have been in keeping with his spiritual direction to say: I have
    • abyss in human spiritual life. He was a scientific man.
    • separates himself from this whole. He creates a spiritual world within
    • while in reality he will only find the one his spiritual development has
  • Title: Chapter: Epilogue
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    • sought the spiritual where alone it is to be found: within the human being.
    • “deeper,” “spiritual” nature of things in the external
    • unspiritual conception of nature. Through them I only wanted to emphasize
  • Title: Chapter: The Friendship with God
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    • spiritual path such as that of Meister Eckhart causes in profound natures.
    • If Eckhart seems to be a man who, in the blissful experiencing of spiritual
    • the spiritual, and does not constantly intermingle the sensory-natural with
    • the spiritual, as do false materialists and false idealists. If Tauler, with
    • transferred “purely” spiritual forces into nature. He would not have spoken
    • within the natural, but as something spiritual. It was just in this contrast
    • which spiritual rebirth brings. Within this experience man is wholly a
    • and he is wholly a spiritual being if he considers the state to which his
    • with another point of view. He simply wants to deepen and spiritualize
    • its spiritual nature. That the truth does not coincide with what exists in
    • himself. He tells how a revolution, a spiritual rebirth, has been brought
    • Die geistliche stege, The Spiritual Stairs, 1350;
    • Von der geistlichen Leiter, Of the Spiritual Ladder, 1357;
    • not merely to repeat this process in spirit. The spiritual repetition is
    • only the beginning of a new real development, which, however, is a spiritual
    • universal essence, but his spiritual disposition acquires a new character.
    • the spiritual disposition. One who does not live in Christian dogmas as this
    • Heinrich Suso and Jan van Ruysbroeck had a spiritual disposition which can
    • his spiritual direction to live in a different spiritual world.
    • spiritual direction. This is clearly indicated by the way the content of the
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  • Title: Chapter: Giordano Bruno and Angelus Silesius
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    • which, in the pure ether beyond the moon, seemed to be a spiritual being
    • attained by science, a confusion of the spiritual with the sensory can no
    • the spiritual activity of this pure spirit is exactly the same as that of the
    • In reality, a sensory-factual existence of something spiritual can only be
    • assumed where an immediate sensory experience shows the spiritual; and only
    • that degree of the spiritual can be assumed which is perceived in this manner.
    • correlation.” Spiritual processes, as facts, are the results of different
    • in a material manner, but only in a spiritual manner. The soul of man is a sum
    • thing however small and minute, has within itself a portion of spiritual
    • prepared shine once more in a great spiritual harmony, Johann Scheffler,
    • Ingenious Aphorisms in Rhymes, as though gathered in a spiritual focus and
    • like a spiritual being, and what he utters is like the breath of another
    • and no inside; nothing that is spiritual is here and nothing is there;
    • spiritual essence to what is smallest, what is grossly sensory. For such as this
  • Title: Chapter: Introduction
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    • walking the most diverse paths of spiritual life. The more one advances, the
    • existence, which they have outside without me, I connect another spiritual
    • existence within my own self the spiritual content of things received into
    • there takes place a spiritual rebirth of the things of the world. What
    • spiritual content. An ideal counterpart to the tree is in me. This says
    • the whole spiritual world living within me. It combines its content with other
    • remain at that which is seen. It would be a spiritually blind looking-on, a
    • fact that the inner sense perceives the spiritual, which it awakens in its
    • intercourse with the external world, in its spirituality. Because of this,
    • world of the senses by integrating it into the world of the spiritual. The
    • spiritual essence on a higher level. An external thing is completely known
    • when there is no part of it which has not experienced a spiritual rebirth in
    • this way. Every external thing is thus integrated with a spiritual content,
    • destiny of self-knowledge. The spiritual content which belongs to a thing
    • individuality takes its place spiritually in the great interconnection of
    • Philosophy of Spiritual Activity,
    • its own spiritual nature. This universal process would be forever incomplete
    • man's highest spiritual life in the truest sense, thus raises him above
    • In self-knowledge the innermost core of the world comes to life as spiritual
    • performs after his spiritual rebirth. Man is thus, in general, not
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  • Title: Chapter: Meister Eckhart
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    • way. It is not among the spiritual needs of a personality such as he was to put
    • spiritual in nature. It can also raise itself above nature, and in the
    • intelligence of the outside world. Do not falsify with a spiritual trimming
    • spiritual, the idea-content, I only re-establish that aspect of things which
    • Spiritual comprehension, comprehension by the idea, again connects me with
    • same spiritual nature as I myself. The boundary between me and the external
    • world is abolished by the spiritual comprehension of the world. I am
    • developed inner sense really offers. The spiritual content of an external
    • man. I perceive this spiritual content through the inner sense, just as I
    • highest spiritual part in me. This highest spiritual part must first be
    • awakened in me by the inner sense. And this spiritual part which is awakened
    • in me is at the same time one and the same with the spiritual in all things.
    • Before this spiritual part the plant appears directly in its own
    • spirituality. I need not endow it with a spirituality similar to my own. For
    • incapable of recognizing the “things in themselves” in the spiritual
    • let the perceptions of the senses arise within me spiritually I shall know
    • God. It is a purely spiritual relationship, and it cannot be formed in an
    • the spiritual, that which belongs to the idea, is to be experienced by the
  • Title: Preface: Preface to the First Edition, 1901
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  • Title: Preface: Preface to the 1923 Edition
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    • itself because it now lacks the spiritual impulse which, through its
    • lead to mysticism must be sought for. From this inquiry the spiritual
    • toward the spiritual world.
  • Title: Chapter: Valentin Weigel and Jacob Boehme
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    • Philosophy of Spiritual Activity.
    • language of nature. — He lives as a spiritual hermit, supporting himself
    • the Bible and of the spiritual world would be an aberration at the present
    • creation.” But from there he would press forward to the spiritual world.



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