By Catherine L. Albanese
This path-breaking e-book tells the tale of yank metaphysical faith extra absolutely than it has ever been instructed earlier than, alongside the way in which considerably revising the landscape of yankee spiritual background. 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 e-book follows evolving models of metaphysical faith, together with Freemasonry, early Mormonism, Universalism, and Transcendentalism—and such extra incarnations as Spiritualism, Theosophy, New notion, Christian technology, and reinvented types of Asian principles and practices. carrying on with into the 20 th century and after, the e-book indicates how the metaphysical combine has broadened to surround unidentified flying object task, channeling, and chakras within the New Age movement—and a much wider new spirituality within the current. In its personal manner, Albanese argues, American metaphysical faith has been as full of life, persuasive, and influential because the evangelical culture that's extra frequently the point of interest of non secular students’ consciousness. She makes the case that due to its combinative nature—its skill to include differing ideals and practices—metaphysical faith deals key insights into the background of all American religions.
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Additional resources for A Republic of Mind and Spirit: A Cultural History of American Metaphysical Religion
From moment to moment they change places, not staying in position but moving by rotation. Those that enter through the body into the two parts of the soul twist the soul about, each toward its own energy. ’’ 19 30 Beginnings In her memorable study of Giordano Bruno, Frances Yates pointed to connections for Ficino and other Renaissance ﬁgures between the ‘‘religion of the mind’’ and the practice of (material) magic. Although, as newer scholarship suggests, she probably overstated her case, her reading is instructive in coming to terms with resemblance.
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. ’ ’’ Agrippa had argued, in his compendium, that the universe was divided into three worlds—the natural or elemental, the heavenly or celestial, and the intellectual or angelic—with each successive world being inﬂuenced by the one above it.
Thus, beyond gaining a purchase on metaphysical projects and acts, recovering the narrative of American metaphysical religions sets the stage for a new revisionary account of all of American religious history that privileges the study of contacts and combinations. Neither the story of consensus (Anglo-Protestant or other) nor the story of conﬂict purely and solely (although it surely includes conﬂict in certain sites and situations), nor of ‘‘tolerance,’’ this story features, 18 Introduction especially, the religious worlds that people made together and often, without consciously taking note of it, with each other’s cultural property.