American Transcendentalism And Asian Religions

Arthur Versluis offers a comprehensive study of the relationship between the American Transcendentalists and Asian religions. He argues that an influx of new information about these religions shook nineteenth-century American religious consciousness to the core. With the publication of ever more material on Buddhism, Hinduism, and Taoism, the Judeo-Christian tradition was inevitably placed as just one among a number of religious traditions. Fundamentalists and conservatives denounced this influx as a threat, but the Transcendentalists embraced it, poring over the sacred books of Asia to extract ethical injunctions, admonitions to self-transcendence, myths taken to support Christian doctrines, and manifestations of a supposed coming universal religion.

The first major study since the 1930s of the relationship between American Transcendentalism and Asian religions, and the first comprehensive work to include post-Civil War Transcendentalists like Samuel Johnson, this book is encyclopedic in scope. Beginning with the inception of Transcendentalist Orientalism in Europe, Versluis covers the entire history of American Transcendentalism into the twentieth century, and the profound influence of Orientalism on the movement--including its analogues and influences in world religious dialogue. He examines what he calls "positive Orientalism," which recognizes the value and perennial truths in Asian religions and cultures, not only in the writings of major figures like Thoreau and Emerson, but also in contemporary popular magazines. Versluis's exploration of the impact of Transcendentalism on the twentieth-century study of comparative religions has ramifications for the study of religious history, comparative religion, literature, politics, history, and art history.

By the early twenty-first century, a phenomenon that once was inconceivable had become nearly commonplace in American society: the public spiritual teacher who neither belongs to, nor is authorized by a major religious tradition. From the Oprah Winfrey-endorsed Eckhart Tolle to figures like Gangaji and Adhyashanti, there are now countless spiritual teachers who claim and teach variants of instant or immediate enlightenment. American Gurus tells the story of how this phenomenon emerged. Through an examination of the broader literary and religious context of the subject, Arthur Versluis shows that a characteristic feature of the Western esoteric tradition is the claim that every person can achieve "spontaneous, direct, unmediated spiritual insight." This claim was articulated with special clarity by the New England Transcendentalists Bronson Alcott and Ralph Waldo Emerson. Versluis explores Transcendentalism, Walt Whitman, the Beat movement, Timothy Leary, and the New Age movement to shed light on the emergence of the contemporary American guru. This insightful study is the first to show how Asian religions and Western mysticism converged to produce the phenomenon of "spontaneously enlightened" American gurus.

Today, there are more than two million Hindus in America. But before the twentieth century, Hinduism was unknown in the United States. But while Americans did not write about "Hinduism," they speculated at length about "heathenism," "the religion of the Hindoos," and "Brahmanism." In Heathen, Hindoo, Hindu, Michael J. Altman argues that this is not a mere sematic distinction-a case of more politically correct terminology being accepted over time-but a way that Americans worked out their own identities. American representations of India said more about Americans than about Hindus. Cotton Mather, Hannah Adams, and Joseph Priestley engaged the larger European Enlightenment project of classifying and comparing religion in India. Evangelical missionaries used images of "Hindoo heathenism" to raise support at home. Unitarian Protestants found a kindred spirit in the writings of Bengali reformer Rammohun Roy. Popular magazines and common school books used the image of dark, heathen, despotic India to buttress Protestant, white, democratic American identity. Transcendentalists and Theosophists imagined the contemplative and esoteric religion of India as an alternative to materialist American Protestantism. Hindu delegates and American speakers at the 1893 World's Parliament of Religions engaged in a protracted debate about the definition of religion in industrializing America. Heathen, Hindoo, Hindu is a groundbreaking analysis of American representations of religion in India before the turn of the twentieth century. Altman reorients American religious history and the history of Asian religions in America, showing how Americans of all sorts imagined India for their own purposes. The questions that animated descriptions of heathens, Hindoos, and Hindus in the past, he argues, still animate American debates today.

Harold Netland traces the emergence of the pluralistic ethos that challenges Christian faith and mission, interacting heavily with philosopher John Hick and providing a framework for developing a comprehensive evangelical theology of religions.

This book traces the American encounter with Asian religions through historical documents and writings, from the late 18th century to the present and including works from Bruce Lee, John Lennon, Amy Tan, Frederick Douglass and Tan Nhat Hanh.

Jane Iwamura examines contemporary fascination with Eastern spirituality and provides a cultural history of the representation of Asian religions in American mass media. At the heart of her study is the Oriental Monk, a non-sexual, solitary, conventionalized icon who generously and purposefully shares his wisdom with the West.