By Catherine L. Albanese
This path-breaking publication tells the tale of yank metaphysical faith extra totally than it has ever been advised ahead of, alongside the best way considerably revising the landscape of yankee non secular 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 usually with African, local American, and different cultural elements.The ebook follows evolving types 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 20 th century and after, the booklet exhibits how the metaphysical combine has broadened to surround alien ship job, 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 lively, persuasive, and influential because the evangelical culture that's extra usually the point of interest of non secular students’ awareness. 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 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
21 We can see these patterns displayed, for example, in the work of the Franciscan friar Francesco Giorgi (1466–1540) of Venice. In his De harmonia mundi (1525) and In Scripturam Sacram Problemata (1536), Giorgi brought together the Florentine Neoplatonic movement, Venetian Hebraic studies (Venice was European Legacies 31 renowned for its Jewish presence), and the Kabbalah as mediated by Pico della Mirandola. Convinced that the Kabbalah proved the truth of Christian teaching, Giorgi developed a correlation between Hebraic and Christian angelic systems more thoroughgoing than Pico’s, and he believed that he had found in the concept of number the secret of the universe’s existence.
Later scholarship, beginning with the work of Isaac Casaubon in 1614, would expose the linguistic evidence for a much later date and more combinative milieu for the Corpus Hermeticum and related Hermetic literature. By this time, though, Hermes Trismegistus had already acquired a reputation as a contemporary of Moses, and many admirers of the Hermetic literature ignored or sloughed oﬀ the new critical knowledge. The ‘‘Thrice-Greatest Hermes,’’ as his name is usually translated and as the title ‘‘Poimandres’’ already suggests, had been linked in various ways to the Egyptian God Thoth as a Greek adaptation.
More recently, Roland Edighoﬀer has pointed to the Christian Kabbalistic strain and the inﬂuence of Paracelsus within a Rosicrucian context, noting the connections between Hermeticism, alchemy, and early Rosicrucian themes, a characterization with which Antoine Faivre concurs. ’’ 36 Here, though, as in the cases of Agrippa and Paracelsus, we are in northern lands, in a cultural landscape marked by a Reformation, and especially Lutheran, ambience. According to the early-seventeenth-century Rosicrucian myth, Rosicrucians were members of a secret society, a mysterious sect that originated at least a century or more earlier.
A Republic of Mind and Spirit: A Cultural History of American Metaphysical Religion by Catherine L. Albanese