By Catherine L. Albanese
This path-breaking ebook tells the tale of yank metaphysical faith extra totally than it has ever been informed 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 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 booklet follows evolving models of metaphysical faith, together with Freemasonry, early Mormonism, Universalism, and Transcendentalism—and such extra incarnations as Spiritualism, Theosophy, New concept, Christian technological know-how, and reinvented models of Asian principles and practices. carrying on with into the 20th century and after, the e-book exhibits 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 frequently the focal point of spiritual students’ realization. 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 heritage of all American religions.
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Additional resources for A Republic of Mind and Spirit: A Cultural History of American Metaphysical Religion
Agrippa’s own work had devoted its ﬁrst book to natural magic in the elemental world; its second to celestial magic or, as he called it, ‘‘mathematical magic,’’ involving number in the attraction and use of the inﬂuences of the stars (recall the Hermetic literature and Kabbalistic speculation at which we glanced); and its third to ceremonial magic, intended for the supercelestial world inhabited by angelic spirits. ’’ 30 Put more explicitly, the inﬂuence pervading all the worlds and the divine Archetype holding them together meant that all things existed in all things.
13 Likewise, the presence of Asclepius, whose name evokes the Greek God of healing, seems suggestive: it is knowledge that not only creates but also repairs. What can be said of the ultimate deity in all of this? In a qualiﬁed sense, the God of these dialogues is not alone but inhabits a pluriform universe in which other, clearly lower gods reside. Moreover, in keeping with the overarching theory of correspondence, the discourses generally regard the divine being, the cosmos (alternately ‘‘nature’’), and humanity in mimetic relationships and even as identical.
The second follows this learned tradition as it got refracted further through English materials. Finally, the third pays particular attention to Continental and English vernacular culture, moving beyond high culture to tease out a commonality of metaphysical belief and practice shared broadly through diﬀerent strata of culture. LI T ER AT URE A ND PRACT ICE ON THE CON TINEN T hermes of the south In 1460 or thereabouts, the story goes, one Leonardo da Pistoia, a monk employed to collect manuscripts for Cosimo de’ Medici—that scion of the wealthy banking family who was eﬀective ruler of Florence—arrived in the city from Macedonia with a Greek manuscript.
A Republic of Mind and Spirit: A Cultural History of American Metaphysical Religion by Catherine L. Albanese