Where did New Thought come from?
There are a number of different New Thought histories ranging from folklore to mythology.
But what is the actual history of New Thought?
That depends on how real you want to get? If we look at the history of the United States, we find a woman named Anne Hutchinson. She was an autodidact meaning that she learned everything on her own. This was a time when women were not allowed to go to University, but Anne’s family had a large library and she was the kind of person who was curious, creative and compassionate.
Anne Hutchinson was a key figure in the history of Religious Freedom!
Despite the fact that the Golden Age of the Elizabethan era occurred under Queen Elizabeth (1558–1603), these three qualities were not exactly encouraged in English women in 1638. English In fact, the combination was probably quite frightening to the fearful Abrahamics of her time. At this time, all forms of Abrahamism had fallen into decadence. European Abrahamics, as lost and confounded as the middle eastern Abrahamics of today, were generally frightened of strong intelligent women. Decadent Christianist males, like those raised in equally decadent Islamist homes today, could fly into paroxysms at the site of a woman’s ankle. You can imagine what the site of a woman’s cleavage could prompt?
Anne Hutchinson had radical ideas for her time and the Abrahamic community she was part of. These were 2nd quadrant Abrahamics (Christianism), a group of Puritans who had chosen to migrate to the “Americas” in order to create their own “Zion” (a type of Christianist caliphate) where they could practice the freedom to dominate the members of their sect and force them to live according to their devout (mentally ill) dictates. They displaced the indigenous people of Massachusetts first through terror and then genocide similar to the plans of ISIS for Europe. While ISIS murders Yazids, Christians, Druze, Jews and any Islamist that does not fit their criteria, slave holding Puritans mainly murdered natives while creating their personal paradise which most today would call a religious hell on earth.
Anne’s beliefs were simple and aligned with the actual teachings of Yesua (Christ). She believed that to live according to his teachings, all one needs is to live a life guided by his positive precepts. This was a cause for concern for the leaders of the colony who followed a strict dominator model common to many Abrahamic sects. They promulgated a strict set of rules similar to Sharia law which enabled them to maintain strict control of their flock.
Anne formed her understandings based on interpretations of the bible, in combination with John Cotton’s teachings, deriving a core belief that the biblical teaching: “the Kingdom is within” means the Holy Spirit dwells within all people. Understanding that this belief in personal closeness and oneness with the Almighty could be misconstrued as pride rather than sanctity; Anne was careful not to share her views while still in England.
Fervently believing she was called to serve, Anne had faith that once in America, she could share unfold her truth. Anne was blessed with clairvoyance and knew the exact day of their arrival to the colony in advance. When John Cotton became aware of her deep mystic faith and abilities he began to question the inclusion of Anne’s family into his congregation.
Although Puritans did not burn witches until over 50 years later, the idea that a woman had deep partnership beliefs and could be clairvoyant was a threat to the patriarchal Abrahamics of Massachusetts. Puritanism was a patriarchal path that adhered to the dominator model, thus when Anne Hutchinson began teaching her unique “Covenant of Grace” in which faith and love were the primary precepts, charges of “heresy” were brought against her.
The official charge leveled was “antinominianism.” The accusers conflated the charge of rejecting established morality with a charge that Anne was rejecting the premise of their belief that Heaven is limited to a small number of people. They also accused her of promoting the idea that “whatever a person believes is of no consequence to the Divine.”
ChargeD with Antinominianism!?!
While her teachings seem logical and insightful today, devout Abrahamics of her time, in particular those practicing Christianism, were only beginning to extract themselves from centuries of decadent patterns common to the quadrants of Abrahamism.
Anne Hutchinson’s teachings can be distilled into four basic principles which are quite shocking to fundamentalist adherents in any of the four quadrants of Abrahamic Thought:
- Life is meant to be lived as a celebration, not as a perpetual state of mourning.
- It is not appropriate to push anyone to convert to any form on Abrahamic faith including Christianism because each person is on an inevitable journey to Divine Awakening.
- Every person, regardless of what he or she looks like is a Divine Reflection.
- Being born a woman is a blessing, not a curse.
Anne Hutchinson’s ideas represent an awakening from the deep delusions that characterized the decadent Abrahamics of her time and place. One of the great challenges for all adherents to Abrahamic Thought is the tendency for “devout” believers to fall into delusions which precipitate decadent behavior patterns including pushing their form of Abrahamism on others. This is one of the main reason that societies which are rooted within the soil of Abrahamic culture do not thrive until a firm separation of religion and governance is established so that Civil Society can flourish.
Roman cultural encounters with Abrahamic Thought ultimately resulted in the eventual decline and destruction of first the Western Empire and later the Eastern Empire. Technology, both social, intellectual and mechanical went through a drastic decline until the European Rebirth which is called the Renaissance.
Anne Hutchinson’s ideas are embodied within certain forms of late 19th Century New Thought which were heavily influenced by Christianism: such as Unity, and early Divine Science. Today Anne Hutchinson’s ideas are best reflected by the teachings of the UFBL.
Another suggested history of the emergence of New Thought traces its beginning to Thomas Paine and the Deists.
Others suggest that New Thought began with the Transcendentalists, in particular Emerson and Thoreau.
The classic history of New Thought is that it began with Phineas Quimby, but this story is fraught with problems primarily due to a failure on the part of some historians to understand the nature of the Animal Magnetism and Mesmerist movements.
The ideas of New Thought can certainly be traced back at least as far as Anne Hutchinson, the history of New Thought as an expression which becomes capitalized begins with groups of Abolitionists and Suffragettes who were tired of old thought forms justifying slavery and gender bias.