By Catherine Tumber
Opposite to well known inspiration, New Age spirituality didn't by surprise look in American lifestyles within the Nineteen Seventies and '80s. In American Feminism and the beginning of latest Age Spirituality, Catherine Tumber demonstrates that the hot Age circulation first flourished greater than a century in the past throughout the Gilded Age less than the mantle of 'New Thought.'
Based principally on examine in well known journals, self-help manuals, newspaper debts, and archival collections, American Feminism and the delivery of latest Age Spirituality explores the contours of the recent inspiration move. throughout the lives of recognized figures equivalent to Mary Baker Eddy, Madame Helena Petrovna Blavatsky, and Edward Bellamy in addition to via extra imprecise, yet extra consultant 'New Thoughters' similar to Abby Morton Diaz, Emma Curtis Hopkins, Ursula Gestefeld, Lilian Whiting, Sarah Farmer, and Elizabeth Towne, Tumber examines the old stipulations that gave upward push to New suggestion. She will pay shut awareness to the ways that feminism grew to become grafted, with various levels of good fortune, to emergent different types of liberal tradition within the past due 19th century―progressive politics, the Social Gospel, humanist psychotherapy, bohemian lifestyle, and mass marketplace journalism.
American Feminism and the beginning of latest Age Spirituality questions the price of the hot age movement―then and now―to the pursuit of women's rights and democratic renewal.
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Additional resources for American Feminism and the Birth of New Age Spirituality: Searching for the Higher Self, 1875-1915
Chapter One self, such as seances, thought transference, and other forms of occult display. Regarding the spiritual realm as the exclusive source of all meaning, theosophists saw movement in its direction as the key to moral development. Led over the ages by "adepts," theosophists claimed, spiritually developed persons had learned to use the power of the human mind to tap into the "as tral light" that formed the elementary basis of spiritual reality. " The existence of a higher spiritual reality was therefore evidenced not only in the exercise of occult phenomena but also in the hu man capacity for love and self-sacrifice.
3. Quoted in Bruce Campbell, Ancient Wisdom Revived: A History of the Theosoph ical Movement ( Berkeley: University of California Press, 1980), 42. 4. Helena Petrovna Blavatsky, The Secret Doctrine: The Synthesis of Science, Reli gion, and Philosophy, 2d rev. ed. (London: Theosophical Publishing; New York: William Q. Judge, 1 888), 2. 5 . On the two extremes of sexual morality endorsed by the ancient gnostics, see Hans Jonas, The Gnostic Religion: The Message of the Alien God and the Beginnings of Christianity, 2d rev.
With so much at stake, Mrs. Eddy and Madame Blavatsky placed strong emphasis on providing "evidence" of their claims for the exis tence and nature of the higher self. Their evidence differed and reflected ri val conceptions of the higher self; one bore a superficial resemblance to mys ticism, the other to the occult. " The Christian Science claim to science rested entirely on the importance it placed on the direct experience of "metaphysical truth" through healing. The appeal of these "personal demonstrations" was that they provided proof that human beings are free of the imperatives of the natural world, a world which, in their view, occasioned nothing more than misery and despair.
American Feminism and the Birth of New Age Spirituality: Searching for the Higher Self, 1875-1915 by Catherine Tumber