By Catherine L. Albanese
This path-breaking ebook tells the tale of yank metaphysical faith extra totally than it has ever been instructed earlier than, alongside the best way considerably revising the landscape of yankee non secular historical past. Catherine L. Albanese follows metaphysical traditions from Renaissance Europe to England after which the USA, the place they've got flourished from colonial days to the twenty-first century, mixing usually with African, local American, and different cultural elements.The publication follows evolving models of metaphysical faith, together with Freemasonry, early Mormonism, Universalism, and Transcendentalism—and such additional incarnations as Spiritualism, Theosophy, New inspiration, Christian technology, and reinvented types of Asian rules and practices. carrying on with into the 20th century and after, the publication indicates how the metaphysical combine has broadened to surround flying saucers task, channeling, and chakras within the New Age movement—and a much wider new spirituality within the current. In its personal approach, Albanese argues, American metaphysical faith has been as full of life, persuasive, and influential because the evangelical culture that's extra usually the point of interest of spiritual students’ realization. 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 resources for A Republic of Mind and Spirit: A Cultural History of American Metaphysical Religion
39 The Rose Cross (in German ‘‘Rosencreutz’’) was associated already with the coat of arms of Martin Luther, with its white rose, red heart, and black cross. For the mysterious Rosi- European Legacies 39 crucian order it became the symbol—the cross and rose inscribed together (and note the simultaneous historicized and natural readings that the rose occasions) —of the death and resurrection of Christ. Thus Rosicrucianism presented itself as a Protestant Christian wisdom tradition, a version of the metaphysical inheritance that brought it consciously into conversation with Reformation Christian categories and concerns, pointing toward a northern European Naturphilosophie and a more general, yet distinctive, Christian theosophy.
Although his Declamatio de Incertitudine et Vanitate Scientiarum and Artium atque Excellentia verbi Dei (written probably in early 1526) found certitude only in scripture, his De occulta philosophia demonstrated that Hermeticism and Christianity were not incompatible. As G. ’’ By themselves they did not possess validity, but collectively they were valuable ‘‘as partial expressions of truth,’’ with ‘‘Truth as such . . ’’ 29 Placed against this background, De occulta philosophia seems misread as the work of an unsavory magician who mastered the arts of darkness—a guide for Mary Shelley’s Victor von Frankenstein or, much earlier, Christopher Marlowe’s alchemical Doctor Faustus.
The 21 22 Beginnings material in this chapter is divided into three sections. The ﬁrst surveys the elite literature and practice (insofar as that is recoverable) of the Continental metaphysical tradition (with major sources coming from North Africa and the Near East). It focuses especially on the tradition as it passed through the lens of the European Renaissance and continued thereafter on into the seventeenth century. The second follows this learned tradition as it got refracted further through English materials.
A Republic of Mind and Spirit: A Cultural History of American Metaphysical Religion by Catherine L. Albanese