Fits, trances, visions, speaking in tongues, clairvoyance, out-of-body experiences, possession. Believers have long viewed these and similar involuntary experiences as religious--as manifestations of God, the spirits, or the Christ within. Skeptics, on the other hand, have understood them as symptoms of physical disease, mental disorder, group dynamics, or other natural causes. In this sweeping work of religious and psychological history, Ann Taves explores the myriad ways in which believers and detractors interpreted these complex experiences in Anglo-American culture between the mid-eighteenth and early-twentieth centuries. Taves divides the book into three sections. In the first, ranging from 1740 to 1820, she examines the debate over trances, visions, and other involuntary experiences against the politically charged backdrop of Anglo-American evangelicalism, established churches, Enlightenment thought, and a legacy of religious warfare. In the second part, covering 1820 to 1890, she highlights the interplay between popular psychology--particularly the ideas of "animal magnetism" and mesmerism--and movements in popular religion: the disestablishment of churches, the decline of Calvinist orthodoxy, the expansion of Methodism, and the birth of new religious movements. In the third section, Taves traces the emergence of professional psychology between 1890 and 1910 and explores the implications of new ideas about the subconscious mind, hypnosis, hysteria, and dissociation for the understanding of religious experience. Throughout, Taves follows evolving debates about whether fits, trances, and visions are natural (and therefore not religious) or supernatural (and therefore religious). She pays particular attention to a third interpretation, proposed by such "mediators" as William James, according to which these experiences are natural and religious. Taves shows that ordinary people as well as educated elites debated the meaning of these experiences and reveals the importance of interactions between popular and elite culture in accounting for how people experienced religion and explained experience. Combining rich detail with clear and rigorous argument, this is a major contribution to our understanding of Protestant revivalism and the historical interplay between religion and psychology.

as manifestations of God, the spirits, or the Christ within. Skeptics, on the other hand, have understood them as symptoms of physical disease, mental disorder, group dynamics, or other natural causes. In this sweeping work of religious and psychological history, Ann Taves explores the myriad ways in which believers and detractors interpreted these complex experiences in Anglo-American culture between the mid-eighteenth and early-twentieth centuries. Taves divides the book into three sections. In the first, ranging from 1740 to 1820, she examines the debate over trances, visions, and other involuntary experiences against the politically charged backdrop of Anglo-American evangelicalism, established churches, Enlightenment thought, and a legacy of religious warfare.

First published in 1902, William James's Varieties of Religious Experience is considered a classic in religious studies and the psychology of religion. But how has James's classic study weathered decades of development in psychology and behavioral sciences? Do the assertions about religious experience in the Varieties still ring true in light of neuro-cognitive and neuro-hormonal research, resiliency studies, studies of temperament, and traumatic studies? By extending William James's own research throughout the century since its publication this volume seeks to answer those questions. In doing so, it revolutionizes our understanding of James's own view of psychology and reveals the extraordinary value of James's perspective for religion, psychology, and spirituality today. In doing so, it offers vital insights for pastoral care and faith development at both the individual and congregational level. From the Introduction by James Fowler: Drawing on the authenticity of her own experience, Bridgers carries us into a remarkably clear and well documented account that traces William James's evolution as a psychologist, philosopher, and a deeply engaged inquirer into the dynamics of spiritual development and transformation... This book has a major contribution to make. Bridgers's study illumines the horizons of contemporary research in the study of religious experience, in all its varieties, and in the context of globalization.

This book samples the rich variety of worship practices in American history to show how worship can be a fruitful subject for historians to study and how past cases can enrich our understanding of worship today. By the Vision of Another World gathers highly regarded historians who usually are not read together because of the widely different subjects on which they typically work. Yet their essays all fit together here as they address how worship, work, and worldview converge and reinforce each other no matter what particular place, era, denomination, or ethnic/racial group is under consideration. The variety of methodologies and voices will appeal to a breadth of critical interests, while the consistently high quality of historical narrative will keep readers engaged.

A leading scholar sheds critical light on the seemingly revelatory events behind new religions and spiritual movements Unseen presences. Apparitions. Hearing voices. Although some people would find such experiences to be distressing and seek clinical help, others perceive them as transformative. Occasionally, these unusual phenomena give rise to new spiritual paths or religious movements. Revelatory Events provides fresh insights into what is perhaps the bedrock of all religious belief—the claim that otherworldly powers are active in human affairs. Ann Taves looks at Mormonism, Alcoholics Anonymous, and A Course in Miracles—three cases in which insiders claimed that a spiritual presence guided the emergence of a new spiritual path. In the 1820s, Joseph Smith, Jr., reportedly translated the Book of Mormon from ancient gold plates unearthed with the help of an angel. Bill Wilson cofounded AA after having an ecstatic experience while hospitalized for alcoholism in 1934. Helen Schucman scribed the words of an inner voice that she attributed to Jesus, which formed the basis of her 1976 best-selling self-study course. In each case, Taves argues, the sense of a guiding presence emerged through a complex, creative interaction between a founding figure with unusual mental abilities and an initial set of collaborators who were drawn into the process by diverse motives of their own. A major work of scholarship, this compelling and accessible book traces the very human processes behind such events.

In America, as in Britain, the Victorian era enjoyed a long life, stretching from the 1830s to the 1910s. It marked the transition from a pre-modern to a modern way of life. Ellen Harmon White's life (1827-1915) spanned those years and then some, but the last three months of a single year, 1844, served as the pivot for everything else. When the Lord failed to return on October 22, as she and other followers of William Miller had predicted, White did not lose heart. Fired by a vision she experienced, White played the principal role in transforming a remnant minority of Millerites into the sturdy sect that soon came to be known as the Seventh-day Adventists. She and a small group of fellow believers emphasized a Saturday Sabbath and an imminent Advent. Today that flourishing denomination posts eighteen million adherents globally and one of the largest education, hospital, publishing, and missionary outreach programs in the world. Over the course of her life White generated 70,000 manuscript pages and letters, and produced 40 books that have enjoyed extremely wide circulation. She ranks as one of the most gifted and influential religious leaders in American history and this volume tells her story in a new and remarkably informative way. Some of the contributors identify with the Adventist tradition, some with other Christian denominations, and some with no religious tradition at all. Their essays call for White to be seen as a significant figure in American religious history and for her to be understood within the context of her times.

The Civil War brought many forms of upheaval to America, not only in waking hours but also in the dark of night. Sleeplessness plagued the Union and Confederate armies, and dreams of war glided through the minds of Americans in both the North and South. Sometimes their nightly visions brought the horrors of the conflict vividly to life. But for others, nighttime was an escape from the hard realities of life and death in wartime. In this innovative new study, Jonathan W. White explores what dreams meant to Civil War–era Americans and what their dreams reveal about their experiences during the war. He shows how Americans grappled with their fears, desires, and struggles while they slept, and how their dreams helped them make sense of the confusion, despair, and loneliness that engulfed them. White takes readers into the deepest, darkest, and most intimate places of the Civil War, connecting the emotional experiences of soldiers and civilians to the broader history of the conflict, confirming what poets have known for centuries: there are some truths that are only revealed in the world of darkness.

Ghosts. Railroads. Sing Sing. Sex machines. These are just a few of the phenomena that appear in John Lardas Modern’s pioneering account of religion and society in nineteenth-century America. This book uncovers surprising connections between secular ideology and the rise of technologies that opened up new ways of being religious. Exploring the eruptions of religion in New York’s penny presses, the budding fields of anthropology and phrenology, and Moby-Dick, Modern challenges the strict separation between the religious and the secular that remains integral to discussions about religion today. Modern frames his study around the dread, wonder, paranoia, and manic confidence of being haunted, arguing that experiences and explanations of enchantment fueled secularism’s emergence. The awareness of spectral energies coincided with attempts to tame the unruly fruits of secularism—in the cultivation of a spiritual self among Unitarians, for instance, or in John Murray Spear’s erotic longings for a perpetual motion machine. Combining rigorous theoretical inquiry with beguiling historical arcana, Modern unsettles long-held views of religion and the methods of narrating its past.

This book challenges the traditional idea that religions can be understood primarily as texts to be interpreted, decoded, or translated. In More Than Belief, Manuel A. Vásquez argues for a new way of studying religions, one that sees them as dynamic material and historical expressions of the practices of embodied individuals who are embedded in social fields and ecological networks. He sketches the outlines of this approach through a focus on body, practices, and space. In order to highlight the centrality of these dimensions of religious experience and performance, Vásquez recovers materialist currents within religious studies that have been consistently ignored or denigrated. Drawing on state-of-the-art work in fields as diverse as anthropology, sociology, philosophy, critical theory, environmental studies, cognitive psychology, and the neurosciences, Vásquez offers a groundbreaking new way of looking at religion.

Annotation Ann Taves addresses the subject of religious experience directly and the problems of reductionism and humanistic fears of the sciences indirectly and by example. The orientation of this book is practical more than philosophical.