By Catherine L. Albanese
This path-breaking e-book tells the tale of yank metaphysical faith extra absolutely than it has ever been instructed ahead of, alongside the way in which considerably revising the landscape of yank spiritual heritage. Catherine L. Albanese follows metaphysical traditions from Renaissance Europe to England after which the US, the place they've got flourished from colonial days to the twenty-first century, mixing frequently with African, local American, and different cultural elements.The publication follows evolving types of metaphysical faith, together with Freemasonry, early Mormonism, Universalism, and Transcendentalism—and such additional incarnations as Spiritualism, Theosophy, New idea, Christian technology, and reinvented models of Asian principles and practices. carrying on with into the 20 th century and after, the booklet indicates how the metaphysical combine has broadened to surround alien craft job, channeling, and chakras within the New Age movement—and a wider new spirituality within the current. In its personal manner, Albanese argues, American metaphysical faith has been as lively, persuasive, and influential because the evangelical culture that's extra usually the point of interest of non secular students’ cognizance. She makes the case that due to its combinative nature—its skill to include differing ideals and practices—metaphysical faith bargains key insights into the historical past of all American religions.
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Extra info for A Republic of Mind and Spirit: A Cultural History of American Metaphysical Religion
To be sure, the answers in some cases are in tension with one another, and in Discourse VI (‘‘That the good is in god alone and nowhere else’’), for example, the tension is exceeding. ) and our (microcosmic) human one, and by preoccupations regarding energy, its states, its sources, and its moral qualities (the problem of evil and the meaning of death). The discourses consistently revere the divine quality of Mind, and within this context the God and power they understand is male and masculinizing (the ‘‘Father,’’ never the ‘‘Mother’’), even as this divinity creates in the mode of craftsman (that is, according to the directions of a mental template).
Moreover, after the fall of Toledo in 1085, Arabic translations of broadly Hermetic materials (although not necessarily ascribed to Hermes Trismegistus) became available to the Latin West in new translations. 26 Often understood as the ancestor of modern chemistry, this last—along with astrological medicine—became widely linked to a developing Hermeticism, suggesting already the combinative ambience and enthusiasm for ‘‘science’’ that would characterize the metaphysical tradition in Europe and America.
Meanwhile, the Corpus Hermeticum that reached the Renaissance, even if it did not in itself announce its relationship to a larger world of magical practice, was already in other ways a conjunctive document. The scholarly commentary on the Corpus through the years has argued on its provenance—whether it is Egyptian or Greek, whether strong Jewish and Christian inﬂuences may be found, and what links there are to other Near Eastern, especially Gnostic, traditions. -J. ’’ Frances Yates, in her well-known study of Hermeticism in the world of Giordano Bruno, European Legacies 25 followed the Festugière division between pessimistic and optimistic gnosis in an essentially astrological cosmological framework: For the pessimist (or dualist) gnostic, the material world heavily impregnated with the fatal inﬂuence of the stars is in itself evil; it must be escaped from by an ascetic way of life which avoids as much as possible all contact with matter, until the lightened soul rises up through the spheres of the planets, casting oﬀ their evil inﬂuences as it ascends, to its true home in the immaterial divine world.
A Republic of Mind and Spirit: A Cultural History of American Metaphysical Religion by Catherine L. Albanese