Spirituals

When we talk about knowledge of the physical world, we generally refer to facts derived from systematic observation, study, and experimentation as well as the concepts and theories based on these facts. This is contrasted with belief (faith, intuition) in the spiritual or supernatural. 

Essence of Vanilla.—The substance sold under this name is, properly, a spirituous extract of the vanilla bean. Many samples, however, are little more than alcoholic solutions of artificial vanillin, coloured with caramel. Some samples, which cannot be described as adulterated, contain a little coumarin or other odorous substance, added to varj- the characteristic vanillin odour and flavour somewhat. 

Geistigkeit,/. spirituousness, etc. (see geistig). geist-lich, a. spiritual clerical. -log, a. spiritless, lifeless, dull, -reich, -voll, a. ingenious, clever sprightly, smart, witty. 

Spirituosa, Splrituosen, n.pl. spirituous hquors, alcoholic liquors. 

Spiritus, m. spirit, spirits, specif, alcohol, spiritusartig, a. spirituous, alcoholic. Splritus-beize, /. spirit mordant spirit stain, -blau, n. spirit blue, -brenner, m. (spirit) distiller alcohol burner, -brennerei, /. distillery, -dampf, m. alcohol vapor, -fa-bfik, /. spirit manufactory, distillery, -fass, n. spirit cask or barrel, -geruch, m. odor of spirits. -Industrie, /. spirit industry, distilling industry, -lack, m. spirit varnish, -lampe, /. spirit lamp, spiritusldslich, a. spirit-soluble. 

Weingeistfimls, m. spirit varnish, weingeisthaltig, a. alcohohc. weingeistig, a, spirituous, alcohohc. — wein-geistiges Ammoniak, spirit of ammonia. Weingeist-lack, m. spirit varm ah. -lampe, f. spirit lamp, alcohol lamp, -messer, m. alcoholometer. 

Toward the end of Tesla s life, unflattering articles were written about him, and there were innuendoes that he was involved in the occult. Money problems were never far away, and he moved his residence from one hotel to another, each one cheaper than the one before. His circle of friends contracted. Feeding the pigeons that lived close to his hotel became very important to him, and he developed an almost spiritual bond with them. 

One important reason for the emergence of Paracelsian alchemical illustration may have been its function as a psychological compensation for the rejection of Catholic imagery by the Protestants and the resulting spiritual and emotional insecurity experienced by many of the faithful. It is not merely coincidental that Paracelsian iconography should appear in Protestant areas where traditional Catholic icons had been destroyed. (The development of a specihcally Catholic interest in alchemy, however, was a phenomenon of the mid-seventeenth century developed in the work of Athanasius Kircher and other Jesuits.) ... 

Hereward Tilton, The Quest for the Phoenix Spiritual Alchemy and Rosicrucianism in the Work of Count Michael Maier (1569-1622) (Walter de Gruyter, 2003). 

Manifestoes, the Fama Fmternitatis (Kassel, 1615) and the Confessio (Kassel, 1616), declared their adherence to the reformed faith, but in the Confessio they also praised the value of the esoteric arts and placed them on the same level of importance as the Bible. Eventually they were to produce an alternative to the established Churches in a private form of spirituality. This psychological need for a personalised faith was one of the currents contributing to tbe Enlightenment project of a society based on secular values. ... 

Moving forward in this history, one encounters an unexpected twist in the relation of dissidents to the Churches, since the Spirituals of the 1590s who had been influenced by Paracelsian theosophy reinstated the Eucharist into their religious soteriology. Some even... 

See Stephen Crisp (trans. and ed.), Abraham von Franckenberg A Warning against the Deceit of setting up Man s Reason as Judge in Spiritual Matters (1646) (London 1677), 3-7. 

The Calvinists had a rather different view of the Communion. In their interpretation, Christ s body was truly eaten, but in a spiritual form through the grace of the Holy Spirit. He qualified this belief, nevertheless, by his statement in his Institutes, IV (1559) that ... 

The ecstatic tenor of Khunrath s rhetoric is itself perhaps modelled on the spiritus rhetoricus of Erasmus early hermeneutics in which he had explored the spiritual sense of a text as being a force of divine grace that could spontaneously transform the reader. It was the personal experience of the sense of scripture that Erasmus had favoured in the Enchiridion Hence, also the outcries of Hallelujah and Lob Herr that punctuate, or conclude, Khunrath s writings. 

Christ s victory over death was decisive. On their own, his disciples could never conquer death, the consequence of their own sinful flesh. Since flesh was the cause of death, then natural carnality had to be denied, as in Paul s unequivocal insistence on asceticism (I Corinthians 7 29, 31). Why, in that case, should flesh be allowed into heaven at all The element of continuity between the two human bodies, the natural one and its resurrected version, was an insoluble mystery for Paul. In an attempt to address this problem, he devised an analogy with the dying seed for the process of the death and resurrection of the body, rising not as carnal flesh, but as a spiritual body (I Corinthians 15 21-54). In his view, at the resurrection, the body will not be the same one that had died, for the risen body will be a new creation, just as the grown plant is not the same entity as the sown seed. 

It is sown in corruption it is raised in incorruption. It is sown in dishonour it is raised in glory. .. It is sown a natural body it is raised a spiritual body (I Corinthians 15 42-44). 

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