Andrews explores spiritual practices that were the vital source from which everything else about Transcendentalism-texts, ideas, and social action-flowed. These practices are eminently available to spiritual seekers today, both those who are connected to conventional forms of religiosity and those who are allergic to 'religion.

American Transcendentalism is often seen as a literary movement—a flowering of works written by New England intellectuals who retreated from society and lived in nature. In Transcendentalism and the Cultivation of the Soul, Barry M. Andrews focuses on a neglected aspect of this well-known group, showing how American Transcendentalists developed rich spiritual practices to nurture their souls and discover the divine. The practices are common and simple—among them, keeping journals, contemplation, walking, reading, simple living, and conversation. In approachable and accessible prose, Andrews demonstrates how Transcendentalism's main thinkers, Emerson, Thoreau, Fuller, and others, pursued rich and rewarding spiritual lives that inspired them to fight for abolition, women's rights, and education reform. In detailing these everyday acts, Andrews uncovers a wealth of spiritual practices that could be particularly valuable today, to spiritual seekers and religious liberals.

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.

Transcendentalism isn't just a phase in Unitarian Universalist history, it is an on-going source of inspiration for Unitarian Universalists today. Drawing upon ancient wisdom and modern knowledge, Transcendentalist spirituality is at once timeless and timely. The Transcendentalists sought to cultivate the soul through such practices as walks in nature, contemplation, solitude, reading, simple living, religious cosmopolitanism, and action from principle. Unitarian Universalists today will find these practices congenial to their own spiritual growth. The Transcendentalists show us that by concerted effort we can become receptive to insights that will elevate our spirit and motivate us in our efforts to make society more just and to protect the natural world.

Robinson tells the story of a mind at work, focusing on Thoreau's idea of "natural life" as both a subject of study and a model for personal growth and ethical purpose. "The best, most thoughtful, most carefully worked out account of Thoreau's major ideas."--Robert D. Richardson, Jr., author of "Emerson: The Mind on Fire"

Theodore Parker (1810-1860) was a powerful preacher who rejected the authority of the Bible and of Jesus, a brilliant scholar who became a popular agitator for the abolition of slavery and for women's rights, and a political theorist who defined democracy as "government of all the people, by all the people, for all the people--words that inspired Abraham Lincoln. Parker had more influence than anyone except Ralph Waldo Emerson in shaping Transcendentalism in America. In American Heretic, Dean Grodzins offers a compelling account of the remarkable first phase of Parker's career, when this complex man--charismatic yet awkward, brave yet insecure--rose from poverty and obscurity to fame and notoriety as a Transcendentalist prophet. Grodzins reveals hitherto hidden facets of Parker's life, including his love for a woman who was not his wife, and presents fresh perspectives on Transcendentalism. Grodzins explores Transcendentalism's religious roots, shows the profound religious and political issues at stake in the "Transcendentalist controversy," and offers new insights into Parker's Transcendentalist colleagues, including Emerson, Margaret Fuller, and Bronson Alcott. He traces, too, the intellectual origins of Parker's epochal definition of democracy as government of, by, and for the people. The manuscript of this book was awarded the Allan Nevins Prize by the Society of American Historians.