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Occult America: The Secret History of How Mysticism Shaped Our Nation
     

Occult America: The Secret History of How Mysticism Shaped Our Nation

by Mitch Horowitz
 

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It touched lives as disparate as those of Frederick Douglass, Franklin Roosevelt, and Mary Todd Lincoln—who once convinced her husband, Abe, to host a séance in the White House. Americans all, they were among the famous figures whose paths intertwined with the mystical and esoteric movement broadly known as the occult. Brought over from the Old World and

Overview

It touched lives as disparate as those of Frederick Douglass, Franklin Roosevelt, and Mary Todd Lincoln—who once convinced her husband, Abe, to host a séance in the White House. Americans all, they were among the famous figures whose paths intertwined with the mystical and esoteric movement broadly known as the occult. Brought over from the Old World and spread throughout the New by some of the most obscure but gifted men and women of early U.S. history, this “hidden wisdom” transformed the spiritual life of the still-young nation and, through it, much of the Western world.

Yet the story of the American occult has remained largely untold. Now a leading writer on the subject of alternative spirituality brings it out of the shadows. Here is a rich, fascinating, and colorful history of a religious revolution and an epic of offbeat history.

From the meaning of the symbols on the one-dollar bill to the origins of the Ouija board, Occult America briskly sweeps from the nation’s earliest days to the birth of the New Age era and traces many people and episodes, including:

•The spirit medium who became America’s first female religious leader in 1776
•The supernatural passions that marked the career of Mormon prophet Joseph Smith
•The rural Sunday-school teacher whose clairvoyant visions instigated the dawn of the New Age
•The prominence of mind-power mysticism in the black-nationalist politics of Marcus Garvey
•The Idaho druggist whose mail-order mystical religion ranked as the eighth-largest faith in the world during the Great Depression

Here, too, are America’s homegrown religious movements, from transcendentalism to spiritualism to Christian Science to the positive-thinking philosophy that continues to exert such a powerful pull on the public today. A feast for believers in alternative spirituality, an eye-opener for anyone curious about the unknown byroads of American history, Occult America is an engaging, long-overdue portrait of one nation, under many gods, whose revolutionary influence is still being felt in every corner of the globe.

Editorial Reviews

Daniel Stashower
Horowitz seeks to demystify the occult, especially as expressed through modern New Age thinking, and present it as something more than "a softheaded jumble of spiritual-therapeutic remedies or bromides." Not every reader will agree, but all will be entertained.
—The Washington Post
Publishers Weekly
America has provided fertile ground for alternative spirituality, particularly the form known as “occult,” whose American leaders, unlike their more grandiose European counterparts, “sought to remake mystical ideas as tools of public good and self-help,” says Horowitz, editor-in-chief at Tarcher. Looking back at the growth of the spiritualist and utopian movements, he introduces the reader to a parade of personalities, both familiar and obscure: “dreamers and planners who flourished along the Psychic Highway.” He begins with Shaker Mother Ann, who arrived in America in 1774 followed by, among many others, “pioneer prophetess” Jemima Wilkinson; “Poughkeepsie Seer” Andrew Jackson Davis; Madame Blavatsky, who founded the Theosophical Society in 1875 and popularized the word “occultism”; Frank B. Robinson, the “Mail Order Messiah”; and Edgar Cayce with his “past-life readings.” Horowitz covers a wide variety of topics, from voodoo to the tenets of the New Age, psychics in the White House, Rosicrucianism, Wicca, arcane Masonic imagery, Tarot cards, the controversial reincarnation of Bridey Murphy and the origin of the science fictional Shaver mystery. Employing extensive research while writing with an authoritative tone, Horowitz succeeds in showing how a “new spiritual culture” developed in America. (Sept. 15)
Library Journal

How have mysticism and occultism affected the shape of American history? In his first book, Horowitz (editor in chief, Tarcher/Penguin), who has published many articles on themes related to metaphysics, discusses those individuals—mystics, magicians, psychics, preachers, and motivational speakers—whose unorthodox beliefs have been instrumental in shaping the cultural and spiritual landscape of this country. Covering the 17th to the 20th century, he focuses mostly on personalities, such as spiritualist Andrew Jackson Davis, mail-order preacher Frank Robinson, and magician Black Herman, rather than broader movements, which leads to spotty coverage of some topics, such as astrology and magic. Some figures, including 19th-century African American spiritualist Paschal Beverly Randolph and early 20th-century Rosicrusian mystic H. Spencer Lewis, are mentioned only briefly, while satanist Anton LaVey and the rise of Santeria are not mentioned at all. VERDICT The leaps in time make this work less than comprehensive, but what Horowitz does cover he handles with insight and humor. In addition, the extensive notes on reading will be a boon to those likely to be intrigued to seek out further sources. Recommended to general readers and students new to this topic.—Daniel Harms, SUNY at Cortland Lib.


—Daniel Harms
Kirkus Reviews
Haphazardly assembled history on the genesis of spirituality and mysticism and its impact on American culture. Tarcher/Penguin editor in chief and metaphysical enthusiast Horowitz charts the movement of mystical philosophies from their origins in the late 1600s. He begins with young mystic Johannes Kelpius who fled his war-torn German homeland for America, a reputedly safe haven from Old World intolerance for free-thinking people like himself who believed in "breakaway faiths" such as Mormonism and Christian Science. But it was the faction known as the "occult" that most closely unified radical communitarians like Kelpius. Seeking to identify the "mystical doorways of realization and secret ways of knowing," Horowitz asserts that occultism brought forth a revolutionized thought process but concurrently generated a newfound fear in the unseen and the unknown among nonbelievers. The Shakers, having laid ground in central and western New York State in the late 1700s, created a sanctuary for folk religions and their evangelism. Self-proclaimed prophets sought out angels to deliver divine guidance as the freemasonry brotherhood prospered alongside mesmerists and seers. This gave rise to the popularity of Mary Todd Lincoln and a host of politically fueled Spiritualists. The astounding sales of Ouija boards, the rise of the New Thought movement, media evangelist Frank B. Robinson's faith sensation Psychiana and New Age psychic healer Edgar Cayce all precipitated the negative criticism occultism received as it was blamed for everything from world conspiracy theories to Nazi fascism. Horowitz confines his research to decades far removed from contemporary times; those interested in the role ofmodern mysticism should look elsewhere. Though occasionally intriguing, the disorganized dissemination of information amounts to a mishmash of dates and occurrences within chapters rather than a uniform chronicle. A hodgepodge of theocracy and occultism. Agent: Laurie Fox/Linda Chester Literary Agency

Product Details

ISBN-13:
9781441711113
Publisher:
Blackstone Audio, Inc.
Publication date:
09/15/2009
Edition description:
Unabridged
Pages:
1
Product dimensions:
5.30(w) x 7.50(h) x 0.60(d)

Read an Excerpt

Chapter one

THE PSYCHIC HIGHWAY

Yet who knows but the institution of a new order of labourers in the great Spiritual vineyard, is to prove the signal for the outpouring of such blessings as have been hitherto unparalleled in the history of our American Israel.
—Western Recorder, 1825

The Age of Reason could seem anything but reasonable for people with unusual religious beliefs—or those accused of them. In 1782, Switzerland sanctioned one of the Western world’s last witch trials, which ended in the torture and beheading of a rural housemaid. In 1791, the Vatican sentenced the legendary Italian occultist called Cagliostro to death on charges of heresy and Freemasonry. Although his execution was stayed, the self-styled “High Priest of the Egyptian Mysteries” died of disease four years later in the dungeons of the Inquisition.

In eighteenth-century England, a young woman with the simple name of Ann Lee, living in the industrial town of Manchester on Toad Lane (where she was born in a leap year), told of magical visions and spoke of prophecies. The girl—who belonged to a radical Christian sect that would become known as the Shaking Quakers, or the Shakers—was hounded, beaten, and jailed on charges of sorcery and public disruption. Local authorities were aghast at the otherworldly possession that seemed to grip her and the other Shakers when they gyrated and shook in spirit trances. But she was not destined to become another casualty. Ann Lee escaped.

In 1774, the woman now called Mother Ann sailed from Liverpool to New York with eight followers and hangers-on. They included an unfaithful husband with whom she had already suffered through the birth and death of four infants. As the legend goes, the ship almost capsized in a storm. But Ann, in a state of eerie calm as waves crashed over the bow, told the captain that no harm would befall them. She reported seeing “two bright angels of God” on the mast. The ship survived.

After toiling at menial labor in New York City, the pilgrims—now twelve, minus Ann’s husband—scraped together enough resources in 1776 to form a tiny colony in the knotty, marshy fields of Niskayuna, near Albany in New York’s Hudson Valley. The twelve apostles, as they saw themselves, anointed the place Wisdom’s Valley. It was a punishing, swampy stretch of two hundred acres swept barren by icy winds in the winter and transformed into muddy, mosquito-infested fields in the summer. Their neighbors were no friendlier than the landscape. Angry rumors painted Mother Ann and the Shakers—all sworn pacifists—as British sympathizers or spies. Revolutionary authorities briefly jailed the religious leader in Albany on charges of sedition. During a Shaker missionary trip to Petersham, Massachusetts, a band of thirty townsmen seized Mother Ann and subjected the celibate woman to the humiliation of disrobing, ostensibly to determine whether she was an English agent in drag. Some accused her of witchcraft or heresy. (“There is no witchcraft but sin,” Mother Ann evenly countered.) But, oddly, the little sect—celibate, poor, steeped in a life of hard labor and little rest—began to grow.

Following a brutal upstate New York winter in 1780, two men from across the Hudson River in the farming community of New Lebanon took advantage of an early spring thaw to visit the Shaker settlement. The men were disappointed followers of one of the many Baptist revivals that had been sweeping the region, and they longed to see the woman whom followers called Christ returned in female form. When they located Mother Ann and her colony in the wilderness, they were astonished at the small group’s survival. They began asking Mother Ann about her mystical teachings and rumors of the sect’s practices, in which members spoke in prophecies, saw visions of the dead, and danced, jumped, and shouted in the thrall of the Holy Spirit. “We are the people who turn the world upside down,” Mother Ann enigmatically told them.

The men returned to New Lebanon to spread word of the people in the woods—and more curiosity seekers trekked to Niskayuna. Strange natural events drove newcomers into Mother Ann’s little world. On May 19, 1780, many parts of New England experienced “The Dark Day”—a period when the daytime skies mysteriously blackened and the sun’s rays were blotted out. The cause may have been a rash of local fires to clear fields, but the effect was panic over the coming of Armageddon. Mother Ann’s warnings about the debased nature of the world suddenly seemed prophetic—and new converts came to her. To the Shakers, it was all expected. The previous year, Mother Ann had told her followers to store up extra provisions: “We shall have company enough, before another year comes about, to consume it all.” Soon New Lebanon itself sprouted a much bigger colony, eventually sporting the immaculate whitewashed buildings, tidy yards, and brick meetinghouses for which the Shakers became famous.

Though Mother Ann died in 1784, her influence extended further in death than in life. The late 1830s saw the dawn of a feverish and profoundly influential period of Shaker activity called “Mother Ann’s Work.” The departed leader appeared as an otherworldly spirit guide directing a vast range of supernatural activity and instruction. Shaker villages—now spread as far south as Kentucky—recorded visits from spirits of historical figures and vanquished Indian tribes. The devout reported receiving ghostly visions and songs, which they turned into strangely beautiful paintings and haunting hymns (many of which still survive). Villagers spoke in foreign tongues, writhing and rolling on the floors in meetings that lasted all night—some even getting drunk on “spirit gifts” of unseen wine or Indian tobacco. In an America that had not yet experienced the Spiritualist wave of séances, table tilting, or conversing with the dead, the Shakers foretold that beings from the afterlife would soon “visit every city and hamlet, every palace and cottage in the land.” And events unfolding outside the manicured grounds of Shaker villages were already bringing that prophecy to life.

The Burned-Over District

The Shakers had laid down their roots in an area that would prove pivotal in American culture, its influence vastly surpassing its size. The region’s role is as central to the development of mystical religions in America as the sands of the Sinai are to Judaism, and no account of American religion is possible without taking stock of it. The twentieth-century historian Carl Carmer called this area “a broad psychic highway, a thoroughfare of the occult.” A snaking stretch of land in central New York State, it was a place of pristine lakes and rolling green hills, about twenty-five miles wide and three hundred miles long, extending from Albany in the east to Buffalo in the west. It became one of the main passages through which Americans flowed west. It remains so today as U.S. Route 20, an east–west highway that begins in New England, gently traversing the bends and slopes of Central New York’s farmland before heading across the expanse of the nation to the Pacific Northwest. It is the longest continuous road in the United States. As fate and geography would have it, this great corridor cuts directly across a part of Central New York that in the nineteenth century became so caught up in the fires of religious revival movements—the fires of the spirit—that it became known as the Burned-Over District.

Before the Revolutionary War, the Burned-Over District was home to the Iroquois nation, whose remnants the new American government pushed out, partly in retaliation for the tribe’s alliance with the British and partly to satisfy the land hunger of early settlers and speculators. And when settlers did arrive after the war, most of them unaware of the Indian lives that had been extinguished or hounded from the rich soil, the place seemed like an Eden of bountiful open land and vast lakes.

Throughout the first decades of the nineteenth century, itinerant ministers continually traveled the newly settled region, crisscrossing its hills and valleys with news of the Holy Spirit. The circuit-riding preachers and their tent revival meetings often left the area in a torrent of religious passion. For days afterward, without the prompting of ministers or revivalists, men and women would speak in tongues and writhe in religious ecstasy. Many would report visitations from angels or spirits.

Folklore told of the area once being home to a mysterious tribe—older than the oldest of Indian tribes, maybe even a lost tribe of Israel. These ancient beings, so the story went, had been wiped out in a confrontation with the Native Americans. Some believed their ghosts and messengers still walked, composing a world within a world amid the daily ?goings-?on of Burned-Over District life.

The Burned-Over District’s early religious communities thrived on a steady pool of migrants drawn to the region’s abundant land. This new breed of Yankee, streaming westward from New England, was spiritually curious, ready to listen and believe. In the starlit nights of pioneer life, many minds and hearts turned to the whispers of the cosmos and the mysteries of what-might-be.

Apocalypse Postponed

If the Burned-Over District became a staging ground for a young nation’s foray into unconventional and alternative religious ideas, it was in the mood and mind-set of its residents that the journey took flight. The mental habits of the Burned-Over District can best be understood by looking at one of the great schisms of American religious history. It concerns an early-nineteenth-century sect called the Millerites, later known as the Seventh-day Adventists. This group of believers, which numbered in the thousands by the 1840s, followed the utopian–millenarian ideas of a Freemason and Baptist clergyman named William Miller. Born in Pittsfield, Massachusetts, Miller grew up estranged from his strict Baptist upbringing, more or less indifferent to religion. But after fighting in the War of 1812, he took up a common view among returning soldiers that his survival had somehow been divinely ordained. The former secularist came home with a deep interest in questions of immortality.

Convinced that the Bible was a record of literal truths, Miller undertook a comprehensive study to determine the time of Christ’s return—and the millennium of peace he believed it would bring. Though only moderately educated, Miller spent fourteen years poring over Scripture, organizing and cross-referencing all that he found, and endeavoring—in true Yankee fashion—to find an orderly blueprint to God’s plan. Miller’s data pointed to the end as falling somewhere between March 21, 1843, and March 21, 1844. He later recast the final call to October 22, 1844. By the early 1830s, he had begun to gain a serious audience, first as one of the Burned-Over District’s legion of itinerant religious speakers and later as a Baptist minister.

As Miller’s portentous dates neared, hundreds and then thousands of followers gathered at tent revival meetings throughout Central New York. They filled—and sometimes overflowed—the biggest tent the nation had ever seen, one that could seat three thousand people. Once, near Rochester, a wind squall snapped fifteen of its chains and several inch-thick ropes, violently ripping the tent from its moorings like the opening of a gigantic clamshell. Amazingly, no one was hurt—which deepened local belief that Miller’s movement was charmed. When an economic depression swept the Burned-Over District in the late 1830s and early 1840s, it served only to heighten the yearning for deliverance and the feeling that familiar institutions were slipping away.

A widely promulgated myth tells that as 1843 approached, the man the press called “Mad Miller” and his followers shed their last possessions, donned white “ascension robes,” and waited on hilltops for the new advent. Stories abound in popular histories and local tales that some ran amok, engaging in “free love” and throwing money to the wind in anticipation of a world without wants or demands. Not only is this portrait historically inaccurate—without any viable source material in newspapers of the day—but it misunderstands the unusual blend of magical beliefs and practical habits that marked so many lives in the Burned-Over District.

In fact, Miller’s followers never sold their belongings en masse, retreated to hilltops, or—except for rare cases—threw responsibility to the winds as they awaited their Savior. What few such episodes did occur were seized upon and exaggerated by those neighbors who mocked, and in some cases even physically attacked, the Millerites as they congregated in meeting halls and homes. Most evidence shows that these Yankee acolytes toiled right up to the point of Miller’s end-times, working at their jobs, maintaining their farms, and attending school. Barns were swept, haylofts loaded, and fireplaces stoked before the arrival of the “last days.” While followers believed in—and were passionate for—progress and perfection, they never abandoned the worldly. And this was the distinct habit of thought in the Burned-Over District: the ability to believe so deeply in the otherworld that it could be felt as a palpable presence but also to possess the soundness of mind and instinct to, in the Shaker formulation, keep hands to work even as hearts soared to God. It was a key facet of the occult and metaphysical mind-set being born in America.

The Universal Friend

The dreamers and planners who flourished along the Psychic Highway seemed to relish splitting apart orthodoxies, remaking Christianity as a new source of mystery and magic. One woman, in particular, today long forgotten, created in the mind of her followers a dramatically new idea of what a divine messenger could be. A New Englander by birth, she became the first American-born woman to found a spiritual order. Unlike Ann Lee, she wasn’t seen as a female return of Christ but rather as a medium or channel possessed of the Divine Spirit. Her name was Jemima Wilkinson.

Wilkinson was born in 1752 to a moderately prosperous farming household of Quakers in Cumberland, Rhode Island. She lost her mother at age twelve and grew up under the care of older sisters, riding horses, gardening, and reading the basics of Quaker theology. The girl grew into a young woman of “personal beauty” who “took pleasure in adding to her good appearance the graceful drapery of elegant apparel,” historian Stafford C. Cleveland wrote in his 1873 History and Directory of Yates County, which became the earliest biographical narrative of any repute of Wilkinson. Later in Wilkinson’s life, onlookers commented on her fresh complexion and gently tanned skin, the ringlets of chestnut-brown hair that draped her neck, and her flashing black eyes. The attractive young woman presented a strikingly different figure than Mother Ann Lee—that is, if testimony from the spirit world can be relied upon.

Although no images survive of Mother Ann, some of her nineteenth-century followers doted on a “psychometric portrait” of their founder. The portrait was created by a New York artist who, when handed an object, claimed to clairvoyantly summon the vision of its owner. Whatever his abilities, the “psychometrist” was not attempting flattery. The supernatural image of Ann Lee revealed a dark, straight-haired woman with an unusually large forehead, dull eyes, and thick masculine lips. To her followers, it accurately captured a degree of world-weariness in Ann Lee far different from anything that would have been known by Jemima Wilkinson, raised amid the relative comforts of a successful New England farm.

Meet the Author

Mitch Horowitz is the editor in chief of Tarcher/Penguin. He has written for Esopus, Parabola, Fortean Times, and Science of Mind. A well-known voice for occult and esoteric ideas, Horowitz lives in New York City with his wife and two children.

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