Restless Souls: The Making of American Spirituality

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Yoga classes and Zen meditation, New Age seminars and holistic workshops, the Oprah Winfrey Show, and books by Deepak Chopra -- all are part of the religious experimentation that has surprisingly deep roots in American history. In fact, they represent only the most recent flowerings of a unique form of spirituality. By tracing our spiritual heritage along its many colorful highways and eccentric byways, Restless Souls profiles a rich spirituality that is distinctively American.

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Overview

Yoga classes and Zen meditation, New Age seminars and holistic workshops, the Oprah Winfrey Show, and books by Deepak Chopra -- all are part of the religious experimentation that has surprisingly deep roots in American history. In fact, they represent only the most recent flowerings of a unique form of spirituality. By tracing our spiritual heritage along its many colorful highways and eccentric byways, Restless Souls profiles a rich spirituality that is distinctively American.

Since the 1960s, our expanded and enhanced spiritual explorations have changed us from a nation of church goers into a culture of seekers. But the American fascination with mystical experience and churchless spirituality goes back much further than the psychedelic era. In Restless Souls, historian Leigh Schmidt deftly traces this American romance with the interior life from the likes of transcendentalist Ralph Waldo Emerson to television host Oprah Winfrey, from poet Walt Whitman to Senator Barak Obama, from questing psychologist William James to Zen basketball coach Phil Jackson. We’re taken from pioneer Johnny Appleseed to translator of Sufi poetry Coleman Barks, from theosophist Madame Blavatsky to meditation guru Ram Dass, and then to many more.

This book places the most recent spiritual upsurge in the context of a broader cultural and intellectual history. In contrast to prevailing fears about the conservative influence of religion in America, Restless Souls depicts a vibrantly open American spirituality and serves as a timely reminder of the ample religious resources of the liberal tradition.

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Editorial Reviews

Publishers Weekly
Princeton religious historian Schmidt provides a sweeping and detailed look at the forefathers, and foremothers, of today's spirituality movement. From Emerson and the American Transcendentalists through early yoga exponents and up to media empress Oprah Winfrey, Schmidt labels, links and differentiates the strains of spiritual ferment and longing woven into American religious and cultural history. He claims the spiritual-but-not-religious crowd has always been here, often linked to progressive social and political activists via a social gospel. Having established the appreciable history of American spirituality, Schmidt's last chapter argues against the common critique of it as narcissistic and vapid. It is rather the changing expression of a broad American spiritual left that can counter today's dominant spiritual right. It's as grounded in history as any conservatism but also dynamic and capacious enough to accommodate different paths. Written following the rules of academia-with endnotes citing 19th-century journals and correspondence-yet highly accessible, Schmidt is sympathetic and scholarly about a wide variety of spiritual pilgrims and paths. This is recommended reading for anyone with an interest in American spirituality, and required reading for anyone who thinks spirituality was born after WWII with the baby boomers. (Sept.) Copyright 2005 Reed Business Information.
Library Journal
The Religious Right has always had its silent counterpart: the Spiritual Left. In Restless Souls, Schmidt (religion, Princeton Univ.) offers a fascinating intellectual and cultural history of the distinctly American brand of interior spirituality that flourished with Ralph Waldo Emerson and Walt Whitman but actually began two centuries ago. Religious liberals, theosophists, and mystics like Vivekananda, Dharmapala, Thomas Wentworth Higginson, Madame Blavatsky, Sarah Farmer, Rufus Jones, Thomas R. Kelly, and Max Ehrmann are also thrown into this broad mix of spiritualities, representing the principles of solitude, meditation, asceticism, seeking, the Inner Light, Vedanta, cosmopolitan universalism, and religious utopias like Greenacre. One of the leading scholars of American religious history, Schmidt both entertains and informs by intermingling important facts with suitable quotes and his own amazing insights. A very enjoyable and inspiring guide to unorthodox spirituality, this generously illustrated journey is recommended for all public and academic libraries.-Gary P. Gillum, Brigham Young Univ., Provo, UT Copyright 2005 Reed Business Information.
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Product Details

  • ISBN-13: 9780060545666
  • Publisher: HarperCollins Publishers
  • Publication date: 8/30/2005
  • Pages: 336
  • Product dimensions: 6.00 (w) x 9.00 (h) x 1.13 (d)

Meet the Author

Leigh Eric Schmidt is Edward C. Mallinckrodt University Professor at Washington University in St. Louis. He is the author of numerous books,
including Heaven’s Bride: The Unprintable Life of Ida C. Craddock, American Mystic, Scholar, Sexologist, Martyr, and Madwoman, Hearing
Things: Religion, Illusion, and the American Enlightenment
, and Consumer Rites: The Buying and Selling of American Holidays.

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Read an Excerpt

Restless Souls

The Making of American Spirituality
By Leigh Schmidt

HarperCollins Publishers, Inc.

Copyright © 2006 Leigh Schmidt
All right reserved.

ISBN: 0060858346

Chapter One

Mystic Club

A one-time spy for the Danish military, Carl H. A. Bjerregaard (1845-1922) hastily left Denmark in 1873, a twenty-eight-year-old lieutenant absent without leave, and headed for New York. In the United States Bjerregaard started a new life, first as a factory worker in New Jersey, and then through employment at the Astor Library (soon to form the core of the New York Public Library). In Denmark he had briefly helped curate a natural history museum, so his joining the library staff in 1879 to classify books and recatalog them was not wholly out of character. Soon his military service faded into the past; he spent the rest of his career with the New York Public, eventually heading up the main reading room. That was only his day job, though. In his spare time, with all the library's resources at his fingertips, Bjerregaard fashioned himself into a philosopher, artist, and mystic.

By the 1890s, he was lecturing widely on mysticism, nature worship, and kindred topics. "I address you as Pilgrims of the Infinite," Bjerregaard told an audience in Chicago in 1896, "for you are pilgrims; I can see that on your faces. You are not pilgrims either from or to the Infinite, but you areof the Infinite. From and to indicate space and time relations, but in the Infinite we recognize neither time nor space; there is no to-day and to-morrow; no here and no there. Eternity is no farther off from the Mystic, than the moment in which he speaks. You are Pilgrims OF the Infinite." Bjerregaard's summons to explore the "Mystic Life" was heady stuff. It was, among other things, an affirmation of the supreme freedom of spiritual aspirants to seek the truth for themselves and within themselves. The call seemed to resound everywhere: Bible passages, Taoist sayings, pine trees and cones, Jewish Kabbalah, Zoroastrian fire imagery, yoga, Sufi poetry, American Transcendentalism, and the Christian mythology of the Holy Grail.¹

Bjerregaard's spirituality, like the faith of Ralph Waldo Emerson (1803-1882), was especially in synchrony with the American lecture circuit. Bjerregaard's favorite place to speak was Greenacre, the summer community that the visionary Sarah Farmer (1847-1916) founded in Eliot, Maine, in 1894. He saw Farmer's experiment as a realization of his ideas about a universal mysticism and was lavish in his praise of its design. When he gave personal examples of his own exalted experiences, they almost always circled back to Greenacre, whether to a sunrise worship service led by the Zoroastrian Jehanghier Cola or to barefoot walks on the dew-drenched grass. "Greenacre is a revelation," Bjerregaard remarked. "When you rise from the cool waves of the Piscataqua [River], you rise out of the quiet place of your own soul." As a lecturer, Bjerregaard believed in presentations that were personal and experiential; like Emerson, he did not want to offer secondhand news or disinterested scholarship. Make lecturers, he said, "give their own experiences and not something they have read in books and only poorly digested.... In soul life no abstract teachings are worth much."²

His time at Greenacre in the 1890s provided him with that firsthand material. Of one glistening experience there in 1896, Bjerregaard was especially jubilant:

The first evening I spent at Greenacre, I watched the sunset from "Sunrise Camp," and it happened to me as it did to Wm. Blake, I did not see with my eyes, but through my eyes came to my soul the essence of that Golden Ball, and I heard it as "Glory to God on High"--"Peace on Earth"--"Good-will among Men." It was July 5th, 1896, never to be forgotten. It was a gorgeous sunset. All the heavens and the earth were still; the fleeting colors of roseate hues and ashen gray played in incalculable series of mutations. Behind the passing scenes, the glorious orb, incomparable emblem of Being, sank majestically down behind the distant White Hills, and before the scenes, as if in midair, I felt the Becoming. My reason could not arrest the movement, my understanding could not declare what it perceived. The glorious tints, the melting into one another, the lack of fixedness or duration, the deep, yet eloquent and sonorous silence spoke from Heaven and whispered Eternal Harmony.

His lone epiphanies at sunset converged with the corporate prayers of the gathered seekers as they all softly chanted together a newly minted mantra, "the now famous Greenacre Uplift": "Omnipresence manifest Thyself in me." There on the banks of the Piscataqua River in a tent village, surrounded by fellow Pilgrims of the Infinite, Bjerregaard found his spiritual element.³

Mysticism mattered in the 1890s, as Bjerregaard's eager audiences in Chicago and at Greenacre made plain. Across a wide swath of religious liberalism, mystical experience had become a hallmark of religion at its most awesome, profound, and desirable. The new universal mysticism (to which Bjerregaard gave representative expression) served, in turn, as the foundation upon which the contemporary love of spirituality would be constructed. "The mother sea and fountain head of all religions," the psychologist William James (1842-1910) wrote in a letter in June 1901, "lies in the mystical experiences of the individual, taking the word mystical in a very wide sense." Understanding how mysticism took on such a wide significance over the course of the nineteenth century is an important step in fathoming how spirituality became such an expansive part of America's religious vernacular in the twentieth century. As Bjerregaard concluded in another series of lectures on mysticism in 1896, "A study of the mystics will prove a key by which you can open the doors that lead to Universal Consciousness and Cosmic Emotion, to everything of the New Spirituality, revealed in our day." Bjerregaard's very nomenclature makes plain . . .

Continues...


Excerpted from Restless Souls by Leigh Schmidt Copyright © 2006 by Leigh Schmidt. Excerpted by permission.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

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Table of Contents

Preface to the Second Edition

INTRODUCTION
Spirituality in the Making
CHAPTER ONE
Mystic Club
CHAPTER TWO
Solitude
CHAPTER THREE
The Piety of the World
CHAPTER FOUR
Meditation for Americans
CHAPTER FIVE
Freedom and Self-Surrender
CHAPTER SIX
Seekers
EPILOGUE
Be Gentle with Yourself

Notes

Index

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