By Catherine L. Albanese
This path-breaking booklet tells the tale of yankee metaphysical faith extra absolutely than it has ever been instructed ahead of, alongside the way in which considerably revising the landscape of yankee spiritual heritage. 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 types of metaphysical faith, together with Freemasonry, early Mormonism, Universalism, and Transcendentalism—and such additional incarnations as Spiritualism, Theosophy, New proposal, Christian technology, and reinvented types of Asian principles 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 means, 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 spiritual students’ awareness. She makes the case that as a result of its combinative nature—its skill to include differing ideals and practices—metaphysical faith bargains key insights into the heritage of all American religions.
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Extra resources for A Republic of Mind and Spirit: A Cultural History of American Metaphysical Religion
What spiritual treasures did they believe Hermes oﬀered that were not available, or were not available so profoundly and powerfully, elsewhere? To answer these questions is to enter an expansive world of cosmological speculation that also had clear pragmatic ramiﬁcations. It is to enter a world in which the philosophical high-mindedness of the Corpus (and the Latin Asclepius) mediated a clear existential concern, with 24 Beginnings a search for salvation as the engine driving it. Thus religious and cultural practice of some sort were implied as corollaries.
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.
43 Boehme’s early work Aurora (1612) was suﬃciently dubious from an orthodox Lutheran standpoint that it was banned by the local minister, even as Boehme was forbidden to engage in further writing. But Boehme’s concern with the problem of theodicy continued to pursue him. Seven years later—after a powerful illuminative experience—he began to write again, and before the end of his life he published twenty more treatises. There was On the Three Principles of the Divine, a work ﬁlled with alchemical speculation, and then, in 1620, On the Three-Fold Life of Man, On the Incarnation, Six Theosophical Points, and Six Mystical Points.
A Republic of Mind and Spirit: A Cultural History of American Metaphysical Religion by Catherine L. Albanese