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This book provides a new sociological account of contemporary religious phenomena such as channelling, holistic healing, meditation and divination, which are usually classed as part of a New Age Movement. Drawing on his extensive ethnography carried out in the UK, alongside comparative studies in America and Europe, Matthew Wood criticises the view that such phenomena represent spirituality in which self-authority is paramount. Instead, he emphasises the role of social authority and the centrality of spirit possession, linking these to participants' class positions and experiences of secularisation. Informed by sociological and anthropological approaches to social power and practice, especially the work of Pierre Bourdieu and Michel Foucault, Wood's study explores what he calls the nonformative regions of the religious field, and charts similarities and differences with pagan, spiritualist and Theosophical traditions.
Trance states, prophesying, convulsions, fasting, and other physical manifestations were often regarded as signs that a person was seized by spirits. In a book that sets out the prehistory of the early modern European witch craze, Nancy Caciola shows how medieval people decided whom to venerate as a saint infused with the spirit of God and whom to avoid as a demoniac possessed of an unclean spirit. This process of discrimination, known as the discernment of spirits, was central to the religious culture of Western Europe between 1200 and 1500.Since the outward manifestations of benign and malign possession were indistinguishable, a highly ambiguous set of bodily features and behaviors were carefully scrutinized by observers. Attempts to make decisions about individuals who exhibited supernatural powers were complicated by the fact that the most intense exemplars of lay spirituality were women, and the "fragile sex" was deemed especially vulnerable to the snares of the devil. Assessments of women's spirit possessions often oscillated between divine and demonic interpretations. Ultimately, although a few late medieval women visionaries achieved the prestige of canonization, many more were accused of possession by demons.Caciola analyzes a broad array of sources from saints' lives to medical treatises, exorcists' manuals to miracle accounts, to find that observers came to rely on the discernment of bodies rather than seeking to distinguish between divine and demonic possession in purely spiritual terms.
New Age and holistic beliefs and practices - sometimes called the "new spirituality" - are widely distributed across modern global society. The fluid and popular nature of new age makes these movements a very challenging field to understand using traditional models of religious analysis. Rather than treating new age as an exotic specimen on the margins of 'proper' religion, "New Age Spirituality" examines these movements as a form of everyday or lived religion. The book brings together an international range of scholars to explore the key issues: insight, healing, divination, meditation, gnosis, extraordinary experiences, and interactions with gods, spirits and superhuman powers. Combining discussion of contemporary beliefs and practices with cutting-edge theoretical analysis, the book repositions new age spirituality at the forefront of the contemporary study of religion.
While Africa and Madagascar seem like strange and faraway places, the world in which we now live has become much smaller than many of us could ever have imagined. Moreover, even our neighbors visit the local fortuneteller, read the horoscope page in the newspaper, and attend s ances that seek to reach departed friends, lovers, and family members. Consequently, as we begin a journey into faraway places, we may soon find they are not as far away as we may have expected. from Chapter 3 I Am Not Afraid is Rev. Dr. Robert Bennett's fascinating first-hand account of the spiritual warfare found within the Lutheran Church of Madagascar. Is spiritual warfare something new to the Church? Bennett reviews what the Bible, Church Fathers, and contemporary Lutheran leaders have to say. Part One includes recent conversations dealing with spiritual warfare, an introduction into the Malagasy Lutheran Church, and the traditional Malagasy worldview. These are the stories of those who have been rescued from the darkness of sin and brought into the light of the Gospel. Part Two looks to the Bible and the Church for explanation and historical perspective on the spiritual warfare found in the Malagasy Lutheran Church. Is it something only found in the time of Jesus and the apostles? What has the Church said in the past about such activities? Bennett explores the views of Martin Luther and other Lutheran leaders, and finally provides some helpful contemporary material and resources for dealing with spiritual warfare in today's context. Includes a glossary of key terms, transcripts of personal interviews, bibliography, Scripture index, and subject index.
This anthropological work thoroughly illustrates the novel synthesis of Christian religion and New Age spirituality in Greece. It challenges the single-faith approach that traditionally ties southern European countries to Christianity and focuses on how processes of globalization influence and transform vernacular religiosity. Based on long-term anthropological fieldwork in Greece, this book demonstrates how the popular belief in the 'evil eye' produces a creative affinity between religion and spirituality in everyday practice. The author analyses a variety of significant research themes, including lived and vernacular religion, alternative spirituality and healing, ritual performance and religious material culture. The book offers an innovative social scientific interpretation of contemporary religiosity, while engaging with a multiplicity of theoretical, analytic and empirical directions. It contributes to current key debates in social sciences with regard to globalization and secularization, religious pluralism, contemporary spirituality and the New Age movement, gender, power and the body, health, illness and alternative therapeutic systems, senses, perception and the supernatural, the spiritual marketplace, creativity and the individualization of religion in a multicultural world.
This book explores the entanglements of gender and power in spiritual practices and analyzes strategies used by spiritual practitioners to attain what to social scientists might seem an impossible goal: creating spiritual communities without creating gendered hierarchies. What strategies do people within these networks use to attain gender equality and gendered empowerment? How do they try to protect and develop individual freedom? How do gender and power nevertheless play a role? The chapters in this book together and separately demonstrate that, in order to understand contemporary spirituality, the analytical lenses of gender and power are essential. Furthermore, they show that it is not possible to make a clear distinction between established religions and contemporary spirituality: the two sometimes overlap, and at other times spirituality distances itself from religion while reproducing some of its underlying interpretative frameworks. This book does not take the discourses of spiritual practitioners for granted, yet recognizes the reflexivity of spiritual practitioners and the reciprocal relationship between spirituality and disciplines such as anthropology. The ethnographic descriptions of lived spirituality included in this volume span a wide range of countries, from Portugal, Italy, and the Netherlands to Mexico and Israel.
This Element introduces New Age religion. The New Age Movement is a loosely cohesive conglomerate of different spiritual currents with no common founder, leader, institution, dogma, or scripture. Because of its diversity, it may appear amorphous and incoherent at first sight. This Element emphasizes both the unity and diversity of the New Age. It approaches the phenomenon from three main perspectives: 1) the historical development of New Age religion, 2) ideas and practices associated with the New Age, and 3) the social organization of the New Age movement. It thus provides a wide-angle view that sketches out some of the main patterns that emerge from a mosaic of individual currents and actors associated with the New Age. It also highlights some of the differences within the movement by exploring some ideas and practices in depth.
A fascinating and unnerving book, Afraid is a must-read that equips all Christians to recognize the devil's influence in our society and to act on it. Robert Bennett describes real events and actual confessions people have shared with him of demonic encounters-in America, in our modern age. Summoning demons, interacting with "ghosts" and holding séances led to what many may call horrifying hallucinations and even schizophrenia. But for many Americans, these things are their spirituality. How can we break free from the despair and crushing fear that such encounters can bring? How do we come to the aid of our neighbors who are lost in Satan's deceptions? Bennett points us to the only way out: God's grace and the medicines He gives to His people. Book jacket.
First Published in 2004. Routledge is an imprint of Taylor & Francis, an informa company.
The decline of the Christian churches in the West is undeniable but commentators differ in their understanding of what this represents. For some it shows a decline in interest in religion as such; for others, religion has not declined, it has only changed its shape. Possible candidates for Christianity's replacement are the new religious movements of the late 1960s and what is variously called New Age, alternative or contemporary spirituality. Secular Beats Spiritual offers a detailed study of the religious and spiritual innovations of the last 50 years. It assesses their popularity in the UK and concludes that the 'not decline-just change' view cannot be sustained. Serious interest in spirituality has grown far less quickly than has the number of us who have no religious or spiritual interest. The most popular and enduring movements have been the least religious ones and those that have survived have done so by becoming more 'this-worldly' and less patently religious or spiritual. Yoga is popular but as a secular exercise programme; Transcendental Meditation now markets its meditational technique as a purely secular therapy; British Buddhists now offer the secular Mindfulness; and the Findhorn Foundation (Europe's oldest New Age centre) is no longer the germ of a counter-cultural communalism but sells its expertise to major corporations. Steve Bruce also demonstrates that, although eastern religious themes (such as reincarnation and karma) have become more popular as the power of the Christian churches to stigmatise them has declined, such themes have also been significantly altered so that what superficially looks like the easternization of the West might better be described as the westernization of the easternization of the West.