The New Thinking


The New Thought movement is a philosophical movement which developed in the United States in the 19th century, following the teachings of Phineas Quimby, survived to the current day in the form of a loosely allied group of religious denominations, authors, philosophers, and individuals who share a set of beliefs concerning metaphysics, positive thinking, the law of attraction, healing, life force, creative visualization, and personal power.

The concept of New Thought (sometimes known as “Higher Thought”) promotes the ideas that Infinite Intelligence, or God, is everywhere, spirit is the totality of real things, true human selfhood is divine, divine thought is a force for good, sickness originates in the mind, and “right thinking” has a healing effect.

Although New Thought is monolithic but not doctrinaire, we believe that God or Infinite Intelligence is “supreme, universal, and everlasting”, that divinity dwells within each person, that all people are spiritual beings, that “the highest spiritual principle loving one another unconditionally… and teaching and healing one another”, and that “our mental states are carried forward into manifestation and become our experience in daily living”.

  1. The apotheosis refers to the idea that an individual has been raised to godlike stature as we read in Corinthians
  2. The Bible  “the books” is a collection of texts sacred in Christianity. It is a collection of scriptures written at different times by different authors in different locations. Jews and Christians consider the books of the Bible to be a product of divine inspiration or an authoritative record of the relationship between God and humans.
  3. In Christology of the Cosmic Christ, influenced greatly by the thinking of Pierre Teilhard de Chardin and process theology, We teach  that the whole cosmos is Christ’s domain and that God must be understood in terms of the love of Jesus, as seen throughout the four Gospels. We push away from the traditional emphasis on people as “sinners” but as individuals who are “sinned against.” We replace the traditional Protestant Doctrine of justification by faith with justification by love. We practice love to be within the boundaries of Christianity, regardless of their religious confession, and like to reconcile atheists and all other religions with Christianity by love and the golden rule.
  4. In Christian theology, divinization (deification, making divine, or theosis) is the transforming effect of divine grace, the spirit of God, or the atonement of Christ. It literally means to become more divine, more like God, or take upon a divine nature. There were many varied references to divinization in the writings of the Church Fathers. In the second century, Irenaeus, bishop of Lyons (c. 130–202) said that God “became what we are in order to make us what he is himself.” Irenaeus also wrote, “If the Word became a man, It was so men may become  gods.” He added: “Do we cast blame on God because we were not made gods from the beginning, but were at first created merely as men, and then later as gods? Although God has adopted this course out of his pure benevolence, that no one may charge him with discrimination  or stinginess, he declares, “I have said, Ye are gods; and all of you are sons of the Most High.”  For it was necessary at first that nature beexhibited, then after that what was mortal would be conquered and swallowed up in immortality.” At about the same time, Clement of Alexandria (c. 150–215), wrote: “Yea, I say, the Word of God became a man so that you might learn from a man how to become a god.” Clement further stated that “if one knows himself, he will know God, and knowing God will become like God. His is beauty, true beauty, for it is God, and that man becomes a god, since God wills it. So Heraclitus was right when he said, ‘Men are gods, and gods are men.’ “Clement of Alexandria also stated that “he who obeys the Lord and follows the prophecy given through him, becomes a god while still moving about in the flesh.” Justin Martyr c. 100–165) insisted that in the beginning men “were made like God, free from suffering and death,” and that they are thus “deemed worthy of becoming gods and of having power to become sons of the highest.” Athanasius, bishop of Alexandria (c. 296–373), stated his belief in literal deification:”The Word was made flesh in order that we might be made gods. … Just as the Lord, putting on the body, became a man, so also we men are both deified through his flesh, and henceforth inherit everlasting life.” Athanasius also observed: “For the Son of God became man so that we might become God.” Augustine of Hippo (354–430) said: “But he himself that  justifies also deifies, for by justifying he makes sons of God. ‘For he has given them power to become the sons of God’ referring to John 1:1). If then we have been made sons of god, we have also been made gods.” “To make human beings gods,” Augustine said, “He was made man  who was God” (sermon 192.1.1). Augustine goes on to write that “[they) are not born of His Substance, that they should be the same as He, but that by favour they should come to Him”. he teaching of deification or theosis in Eastern Orthodoxy and much of Eastern Catholicism refers to the attainment of likeness of God, union with God or reconciliation with God. Deification has three stages in its process of transformation: katharsis, theoria, theosis. Theosis as such is the goal, it is the purpose of life, and it is considered achievable only through  a synergy (or cooperation) between humans’ activities and God’s uncreated energies (or operations). Theosis is an important concept in Eastern Orthodox and Eastern Catholic theology deriving from the fact that Eastern Orthodox and Eastern Catholic theology is of an explicitly mystical character. Theology in the Eastern Orthodox church and many Eastern Catholic churches is what is derived from saints or mystics of the tradition, and Eastern Orthodoxy and Eastern Catholicism consider that “no one who does not follow the path of union with God can be a theologian.” In Eastern Orthodoxy and Eastern Catholicism, theology is not treated as an academic pursuit, but it is based on revelation (see gnosiology), meaning that Eastern Orthodox and Eastern Catholic theology and its theologians are validated by ascetic pursuits, rather than academic degrees
  5. Immanence refers to the philosophy and metaphysic theories of divine presence in which the divine is manifested in the material world. world permeates the mundane.
  6. The law of attraction is the name given to the maxim “like attracts like” which in New Thought philosophy is used to sum up the idea that by focusing on positive or negative thoughts a person brings positive or negative experiences into their life. This belief is based upon the idea that people and their thoughts are both made from “pure energy”, and the belief that like energy attracts like energy
  7. A near-death experience (NDE) is a personal experience associated with impending death, encompassing multiple possible sensations including detachment from the body, feelings of levitation, total serenity, security, warmth, the experience of absolute dissolution, and the
    presence of a light. Explanatory models for the NDE can be divided into several broad categories, including psychological, physiological, and transcendental explanation
    s.
  8. Noema derives from the Greek meaning thought or what is thought about. Edmund Husserl used noema as a technical term in phenomenology to stand for the object or content of a thought, judgment, or perception.
  9. In philosophy, noetic is a branch of metaphysical philosophy concerned with the study of mind as well as intellect. Noetic topics include the doctrine of the agent/patient intellect (Aristotle, Averroes) and the doctrine of the Divine Intellect (Plotinus). Noetics is how beliefs, thoughts, and intentions affect the physical world. The Institute of Noetic Sciences (IONS) is an American non profit parapsychological research institute. It was co-founded in 1973 by former astronaut Edgar Mitchell, along with investor Paul N. Temple, in the paranormal phenomena, in order to
    encourage and conduct research on noetic theory and human potentials. The institute conducts research on such topics such as spontaneous remission, meditation, consciousness, alternative healing practices, consciousness-based healthcare, spirituality, human potential, psychic
    abilities, psychokenesis and survival of consciousness after bodily death. The institute maintains a free database, available on the Internet,  with citations to more than 6,500 articles about whether physical and mental health benefits might be connected to meditation and yoga.
  10. The noosphere is the sphere of human thought. The word derives from the Greek nous “mind” and sphaira “sphere”, in lexical analogy to “atmosphere” and “biosphere”. It was introduced by Pierre Teilhard de Chardin in 1922 in his Cosmogenesis. Another possibility is the first use of the term by Édouard Le Roy (1870–1954), who together with Teilhard was listening to lectures of Vladimir Ivanovich Vernadsky at the Sorbonne. In 1936 Vernadsky accepted the idea of the noosphere in a letter to Boris Leonidovich Lichkov (though he states that the concept derives from Le Roy). Citing the work of Teilhard’s biographer, Rene Cuenot, Sampson and Pitt stated that although the     
    concept was jointly developed by all three men (Vernadsky, LeRoy, and Teilhard), Teilhard believed that he actually invented the word: “I believe, so far as one can ever tell, that the word ‘noosphere’ was my invention: but it was Le Roy who launched it.”
  11. Nous, sometimes equated to intellect or intelligence, is a philosophical term for the faculty of the human mind which is described in classical philosophy as necessary for understanding what is true or real. The three commonly used philosophical terms are from Greek and Latin intellectus and intelligentia respectively. To describe the activity of this faculty, apart from verbs based on “understanding”, the word “intellection” is sometimes used in philosophical contexts, and the Greek words noēsis and noein are sometimes also used. This activity is understood in a similar way, at least in some contexts, to the modern concept intuitionIn philosophy, common English translations include “understanding” and “mind”; or sometimes “thought” or “reason” (in the sense of that which reasons, not the activity of reasoning).It is also often described as something equivalent to perception except that it works within the mind (“the mind’s eye”). It has been suggested that the basic meaning is something like “awareness“.
  12. Universalism  is a religious Christian movement that preach the universal reconciliation who is a doctrine that all souls, because of divine love and mercy, will ultimately be reconciled to God

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