The divine vina and the world monochord: Musical cosmology by Westbrook, Anthony Peter

By Westbrook, Anthony Peter

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Rather than being patterned on Organic or Mechanistic models, the Magical tradition regarded mind as the basic component of the universe, seeing components of mental activity, particularly mathematics, as essential to an understanding of the world. Such a view was to prove of great importance to the burgeoning scientific revolution, but it also generated notions that are central to the idea of a musical cosmology. The origin and history of the Magical tradition is considerably more complex than that of the other two strands described by Kearney.

53 A Matrix of Ideas. Finding Fludd's name in this context provides some insight into the multiple sources of his ideas and the complexity of the Magical tradition. The Organic and Mechanist traditions can be described much more simply and quickly than the matrix of ideas that, as we have seen, constitute the Magical strand of thought. With so many competing and interacting ideas from such a variety sources appearing under so many different names (Hermetic, Rosicrucian, Pythagorean, Neo-Platonic, Kabbalistic, 52 Joscelyn Godwin, The Theosophical Enlightenment (Albany: State University of New York Press, 1994), p.

It thereafter spread into the rest of Europe where its next overt manifestation was its sixteenth- and seventeenth-century revival of the order with the Fama Fraternitatis. In the late seventeenth century, according to this version, Rosicrucianism gained a foothold in America under the leadership of Johannes Kelpius, master of a Rosicrucian Lodge in Europe, who came first to Philadelphia and later to Ephrata, Pennsylvania. During the nineteenth century, the order was active in France, Germany, Switzerland, Russia, Spain and elsewhere.

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