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Query was: divine

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: CaMF: Chapter 1: Points of View
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  • which bread was changed into the divine tragedy of Hamlet!” This is
  • not believe we have understood the essence of the “divine” tragedy of
• Title: CaMF: Chapter 2: Mysteries and Mystery Wisdom
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  • feeling the particular fire which is essential. Let a divine being
  • that what the divine is able to evoke may be kindled and released in
  • the greeting the mystic offers the divine being who approaches him:
  • place. Divine spiritual forces also are latent in the purely material
  • after initiation. He felt the eternal, the divine. His deeds will
  • become a part of the creative activity of the divine. He may say to
  • is only a medium for this creative force, for this divine, within me.
  • Through such insight man may become doubtful of everything divine. He
  • forces, the same divine elements which work creatively in nature also
  • you nothing divine. Saturate your fantasy with religious feeling; you
  • his divine offspring, but he also prepares himself beforehand to
  • acknowledge this divine offspring created by himself. The non-mystic
  • father can be seen and touched. He has material life. The divine
• Title: CaMF: Chapter 3: Greek Sages Before Plato In the Light of Mystery Wisdom
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  • the earthly and the divine. There was no question of the divine
  • existing outside and beyond earthly things. The divine lives in man;
  • make himself ever more and more divine. Only a person who thinks in
  • up, thereby likening the human to the divine. And the Greek sages also
• Title: CaMF: Chapter 4: Plato as a Mystic
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  • divine and immortal and intellectual and uniform and indissoluble and
  • into what is like itself, into the invisible, divine, immortal and
  • the divine within himself. Therefore He cannot so easily be made
  • This soul is the divine element in the world. It has met with
  • call nature the tomb of the divine element.
  • True, the whole world is divine. And man is no more divine than the
  • being sown invisibly, so that under the influence of the divine
  • divine when the Logos comes to life within him. This is clearly
  • divine, when it strains its powers to reach the inmost shrine, when it
  • divine impelling force it forgets all else, forgets itself and fixes
  • soul toward the divine. Man must be drawn unconsciously toward that
  • things into which the divine unity is diffused strives through love
  • toward oneness and harmony. Love therefore has a divine quality. Hence
  • partaken of this divine quality. After these men, representing varying
  • is a “daemon,” a mediator between the earthly and the divine. —
  • Socrates the daemonic force which was to lead him to the divine. She
  • feminine element, which allows the divine to enter consciousness. The
  • divine. This leads us to an important idea of mysticism. The soul is
  • recognized as the mother of the divine. With the inevitability of a
  • natural force it unconsciously leads man toward the divine. —
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• Title: CaMF: Chapter 5: Mystery Wisdom and Myth
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  • create beyond himself a divine element. This was the attitude of the
  • This divine being, which was seen in the rushing wind, once glimpsed
  • itself unhindered to the realm of the divine. Some souls raise
  • conditions to attain to the divine. In the four serpents may be seen
  • nature, to the other, the eternal and divine.
  • Empedocles must take the view that the sage rediscovers the divine
  • love and hate. But if man is to find the divine he himself must become
  • divine, for Empedocles takes his stand on the basis that only equals
  • within us how could we strive for the divine?”
  • divine creative force is diffused in the world. It appears as the four
  • which is of a divine nature, is to wake him again; he is to find him
  • Human wisdom possesses the magic force to reach the divine after overcoming
  • destiny in solitude. He has a secret. Its content is that the divine
  • Here we have a man seeking for the soul, the divine element, and his
  • wanderings in search of this divine element are related. — He comes to
  • way home to the divine. At first nothing good awaits him at home. His
  • his own deeper consciousness, the divine forces of the soul. He wishes
  • of the destiny of the divine in the world and the destiny of the human
  • in the divine heights. It must always return to the realm of the
  • divine insofar as he is able to do so.
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• Title: CaMF: Chapter 6: Egyptian Mystery Wisdom
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  • and its connection with the divine. Evidence of this is provided by
  • existence and divine existence is a difference in degree and number.
  • rather than of a perfected, completed divine being.
  • end of which lies the perfection of the divine. I felt the power of
  • the divine within me. I buried what holds down this power within me. I
  • could be characterized only as being on the way toward the divine if
  • Maya, the queen. He declares that she will bring forth a divine man
  • with a divine man. They know beforehand what conditions will exist for
  • correspond with what they know about the career of a divine man. Such
  • To those who have perceived their divine nature, Buddha and Jesus are
  • of the initiates, Buddha reaches the point where divine light begins
  • that the world is divine. For the community of Christ, the wisdom of
  • the mystics, could be replaced by the conviction that the divine is
  • made divine; we must cling to him; then we are participants in his
  • Christian conviction. What was made divine in Jesus, is made divine
• Title: CaMF: Chapter 7: The Gospels
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  • Buddhists narrated the life of their divine man in almost the same way
  • rabbis. These four rabbis sought the secret path to the divine. The
  • human hearts, in the form of faith, the certainty that the divine
  • in heaven.” That is, have faith in the divine; the time will come when
• Title: CaMF: Chapter 8: The Miracle of the Raising of Lazarus
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  • popular belief indeed that the divine virtue in a man was epileptic
  • Whoever becomes spiritual has caused the divine to rise from the tomb
  • divine had always been represented in this manner.
• Title: CaMF: Chapter 9: The Apocalypse of John
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  • attainment of the divine has been marked out. Patient endurance is
  • wisdom by being spiritualized and made divine. If it does not reach
  • Christ is the divine Word, the eternal wisdom which will be born in
  • man. Therefore they concluded that human wisdom is the divine Word.
  • realize the divine in the world. But the meaning of Christian wisdom
  • is as transitory as anything else unless it is changed into divine
  • this is the “highest love.” The path to the divine is an infinite one,
  • the divine. All of them are more or less imperfect. And the Son of Man
  • The communities are the paths to the divine in the imperfect, and the
  • the situation of one wishing to know the divine by experience, so that
  • them, contains the divine truth. The fundamental thoughts of creation
  • to cultivate the divine. The opening of the third seal reveals the
  • merely perceive the divine, but become divine himself. Such wisdom as
• Title: CaMF: Chapter 11: The Essence of Christianity
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  • THE FACT that the Divine, the Word, the eternal Logos was no longer
  • had always been found as divine and eternal in the human personality
  • raised as divine through its own power, but the one God who was in
  • must be established. Man was no longer capable of becoming divine
  • allowed us to communicate of those divine mysteries, and of that holy
  • Church to decide who deviated too far from the divine truth which it
  • During the first centuries of Christianity the search for the divine
  • actual view of the divine he must go beyond existence and
  • the divine. — But this super-existent divinity has brought forth the
  • For mysticism is a direct feeling and experience of the divine within
  • to find his own divine part; but this is a human-divine part, that is,
  • a divine part at a certain stage of development. Yet the Christian God
  • divine. It is the gulf between knowledge and belief, between cognition
  • old sense of the word. He knows that he can comprehend the divine only
  • divine principle. A mystic of this kind does not wish to recognize a
  • perfect God, but he wishes to experience the divine life. He wishes to
  • become divine himself; he does not wish to gain an external
  • innermost being in the direction of divine vision, and the light which
• Title: CaMF: Chapter 12: Christianity and Pagan Wisdom
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  • From his point of view the processes leading to the divine take place in
  • divine. They relate merely to what is transitory. But there is a path
  • merged with the divine, identified with it. The divine is experienced in its
  • Godhead. It is the divine Spirit diffused in the world; cosmic reason,
  • as for the Bible, cognition of the divine means to experience the
  • reach the divine. Thus as a microcosm, the soul must repeat in itself
  • divine; rooted within it; attaining the strength to set myself above
  • the Divine and entirely of that world, to ignore at once themselves
  • thought of their origin in the Divine. Just as children who are
• Title: CaMF: Chapter 13: Augustine and the Church
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  • "divine" was to be found. "I asked the earth and it said, I am not He;
  • but one thing which can answer his question about the divine: his own
  • Man learns about the divine by bringing his soul to
  • knowledge, to the certainty of the divine. The nature of the divine
  • of the divine, and to the people, a faith expressed in imagery.
  • mankind through His revelation, and man attains an image of the divine
• Title: CaMF: Foreword
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  • process, which began with the divine word, “Let there be light.” In
  • the divine Will, through the central moment of the Death on Golgotha,
• Title: CaMF: Translators Notes
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  • Plotinus, 5th Ennead, The Divine Mind, 8th Tractate, On
  • Plotinus, 5th Ennead, The Divine Mind, 1st Tractate, On the