Part Four - Galileo, Descartes, and Giordano Bruno - Technical and magical mastery over nature
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The magic is the result of gnosis and promotes pantheism The torch of magic was not extinguish with the Renaissance, and it was taken up by Freemasonry, which would arise in London in 1717, certainly not without the memory of Bruno's stay at Oxford [1]. Moreover, the German idealists, also heirs of the Brothers of the Rosy Cross [2], did not fail to realize that they had been preceded by Bruno, such as Hegel and Schelling, who even dedicated a book in the form of a dialogue to Bruno [3]. Schelling assumes, like Bruno, from the Kabbalah, that God has a body. It is the same idea found in Spinoza, of God as the unique Substance composed of thought and extension. It is, in essence, the Cartesian concept of man, here understood as the unique substance instead of a combination of "res cogitans" and "res extensa."
Part Four - Galileo, Descartes, and Giordano Bruno - Technical and magical mastery over nature
Part Four - Galileo, Descartes, and Giordano…
Part Four - Galileo, Descartes, and Giordano Bruno - Technical and magical mastery over nature
The magic is the result of gnosis and promotes pantheism The torch of magic was not extinguish with the Renaissance, and it was taken up by Freemasonry, which would arise in London in 1717, certainly not without the memory of Bruno's stay at Oxford [1]. Moreover, the German idealists, also heirs of the Brothers of the Rosy Cross [2], did not fail to realize that they had been preceded by Bruno, such as Hegel and Schelling, who even dedicated a book in the form of a dialogue to Bruno [3]. Schelling assumes, like Bruno, from the Kabbalah, that God has a body. It is the same idea found in Spinoza, of God as the unique Substance composed of thought and extension. It is, in essence, the Cartesian concept of man, here understood as the unique substance instead of a combination of "res cogitans" and "res extensa."